Book-Post To, YVPHFTR. A Publication of Yoga Vidya Pranic Healing Foundation Trust of Rajasthan

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1 From : YVPHFT of Rajasan 50, Dhueshwar Bagh, C-Scheme, Jaipur Book-Post To, PRANA YVPHFTR JAIPUR No. 31 JAIPUR January EDITORIAL A Pubication of Yoga Vidya Pranic Heaing Foundation Trust of Rajasan COMPREHENDING THE POWER OF DIVINE PROTECTION Dr.Rahu's physica body gets knocked out : a rea happening during break journey at Bangaore enroute to Ashram, as per recording of narration by Dr. Rahu to one of his co-worker. Ok, what you have to understand is, when e ower sef of Dr. Rahu is guided by e higher sef, at is e sou consciousness, en Dr Rahu wi never question as to why he shoud not do is or at. We wi go by at guidance. To carify furer in certain situations it is e energy of e Guru which is backing up at sou consciousness. We eft for ashram at Thay in Tami Nadu wi one of our co workers on 6 of Dec 2016, to fufi our commitment to take care of e kitchen construction. We aso did our booking for 6 night stay in a hote at Bangaore, as e fight was reaching ate evening on 6. In e morning after overnight stay at hote we had panned to go to Hosur Industria Area, enroute to ashram to check out on e ift suppier for e kitchen and an agency who manufactures motorised wheechair, which Dr. Rahu may need in future. Actuay now what one has to understand is at, for e first time it so happened in 12 years at on reaching e hote, we asked our co-worker to ca for a wheechair, ough in e past, is body has never moved around on a wheechair in e hote except ony at e airport for boarding a fight. We had conducted many YPV programmes at Carks Amer, Jaipur which had invoved ot of waking but we never took a wheechair ough had severe cramps in-between. Recenty even at a hote at Jaipur in May 2016, we conducted a whoe day YPV programme, but inspite of a odds we pushed e body to wak. Now we were not questioning our perception, but e coworker ooked at us wi surprise and asked, Sir, wheechair? We just repied, yes get one. So we went to e reception on e wheechair to compete e check-in formaities and Dr. Rahu enquires at e reception, We may have to stay for one more day. The receptionist repied, at ey were totay booked and wi not be abe to extend but anyhow wi be abe to te us tomorrow morning at 8'0'cock, at is on 7 morning wheer we can stay for one more day or not. Now on e wheechair ony from e reception we go to our room. It's aready 8pm and feeing a bit tired we unpack our ings. Now, carrying our steriised pates from e room, in e wheechair, we come down to e dining ha for dinner. We ca e Head chef, Mr. Banerjee and expain him our specia food needs and strict hygiene conditions due to compromised immunity. Mr. Banerjee did what coud have been e best to put a our anxieties to rest and cooked a fantastic mea for us excusivey (is is a work of e energies at one radiates to oers). Just at e end when we finished our food, we sounded our co-worker,at we are not feeing good and must move to e room. We just finished our sentence and after at we do not know what happened. When we came back to our senses, e co-worker had spashed water on our face and peope were standing a around, showing eir concern, as to, shoud ey ca e doctor. We said, no need, we are fine. Our co-worker informed us at we were knocked out competey for 3 to 4 minutes and she had been praying to Guruje for our safety. By God's grace and guru's bessings we did not fa off e chair, and were not at a aware as to what happened during ose 3-4 minutes. It seemed to be a garing ife reatening situation. We tod our co-worker at in such situation we shoud have been made to ie down fat on e ground wi egs raised to augment bood suppy to e brain As our BP stays pretty ow around 80/50 so is back out happened due to e BP furer going down to a critica eve for key reason unknown and is situation coud have proved fata ; eating of food aso diverts bood suppy to e gut which added to our voes. After is episode we were totay exhausted as e brain was deprived of its norma bood suppy for 3-4 minutes. The Sou...Contd. pg. 3 For free private circuation

2 Editor scribbes: My good friend Dr. Daga gifted me a wa hanging of eight auspicious symbos which he got from Ladakh. Thus is artice was e outcome of our curiosity to know more about em. The Ashtamangaa are a sacred suite of Eight Auspicious Signsendemic to a number of Indian reigions such as Hinduism, Jainism, and Buddhism. The symbos or "symboic attributes are yidam and teaching toos. Not ony do ese attributes, ese energetic signatures, point to quaities of enightened mindstream, but ey are e investiture at ornaments ese enightened "quaities" (Sanskrit: guna). Groupings of eight auspicious symbos were originay used in India at ceremonies such as an investiture or coronation of a king. In Buddhism, ese eight symbos of good fortune represent e offerings made by e gods to Shakyamuni Buddha immediatey after he gained enightenment. In Buddhism Tibetan Buddhists make use of a particuar set of eight auspicious symbos, ashtamangaa, in househod and pubic art. Some common interpretations are given aong wi each symbo aough different teachers may give different interpretations: 1.Conch The right-turning white conch she (Sanskrit: śankha) represents e beautifu, deep, meodious, interpene-trating and pervasive sound of e dharma, which awakens discipes from e deep sumber of ignorance and urges em to accompish eir own wefare and e wefare of oers. The conch she is ought to have been e origina horntrumpet; ancient Indian myica epics reate heroes carrying conch shes. The Indian god Vishnu is aso described as having a conch she as one of his main embems; his she bore e name Panchajanya meaning "having contro over e five casses of beings". In Hinduism, e conch is an attribute of Vishnu aong wi e Sudarshana Chakra. ASHTAMANGALA 2.Endess knot The endess knot (Sanskrit: śrīvatsa) denotes "e a u s p i c i o u s m a r k represented by a cured noose embematic of ove". Moreover, it represents e intertwining of wisdom and compassion, e mutua dependence of reigious doctrine and secuar affairs, e union of wisdom and meod, e inseparabiity of ś ū n y a t ā " e m p t i n e s s " a n d pratītyasamutpāda" interdependent origination", and e union of wisdom and compassion in enightenment. This knot, net or web metaphor aso conveys e Buddhist teaching of Interpenetration. 3.Fish Pair of goden fish The two godfish (Sanskrit: gaurmastsya) symboise e auspiciousness of a sentient beings in a state of fearessness wiout danger of drowning in saṃsāra.the two goden fishes are inked wi e Ganges and Yamuna nadi, Prana and carp. The two fishes originay represented e two main sacred rivers of India - e Ganges and Yamuna. These rivers are associated wi e unar and soar channes, which originate in e nostris and carry e aternating rhyms of brea or prana. They have reigious significance in Hindu, Jain and Buddhist traditions but aso in Christianity (e sign ofe fish, e feeding of e five ousand). In Buddhism, e fish symboize happiness as ey have compete freedom of movement in e water. They represent fertiity and abundance. 4.Lotus The otus fower (Sanskrit: padma), represent e primordia purity of body, speech, and mind, foating above e muddy waters of attachment and desire. 5.Paraso Jeweed paraso T h e j e w e e d p a ra s o (Sanskrit: chatraratna), which is simiar in ritua function to e badachin or canopy: represents e 2 protection of beings from harmfu forces and iness. It represents e canopy or firmament of e sky and erefore e expansiveness and unfoding of space and e eement eer. It represents e expansiveness, unfoding and protective quaity of e sahasrara: a take refuge in e dharma under e auspiciousness of e paraso. 6.Vase Treasure vase T h e t r e a s u r e v a s e represents hea, ongevity, wea, prosperity, wisdom and e phenomenon of space. The wisdom urn or treasure vase is used in m a n y e m p o w e r m e n t (Vajrayana) and initiations. 7.Dharmachakra The dharmachakra or " W h e e o f t h e L a w, represents Gautama Buddha and e Dharma teaching. This symbo is commony used by Tibetan Buddhists, where it sometimes aso incudes an inner whee of e Gankyi (Tibetan). Nepaese Buddhists don't use e Whee of Law in e eight auspicious symbos. Instead of e dharmachakra, a fy-whisk may be used as one of e ashtamangaa to symboize Tantric manifestations. It is made of a yak's tai attached to a siver staff, and used in ritua recitation and during fanning e deities in Pujas. Prayer shees take e form of a dharmachakra guise. The Sudarshana Chakra is a Hindu wheesymbo. 8.Victory Banner The dhvaja (Sanskrit) "banner, fag" was a miitary standard of ancient Indian warfare. Wiin e Tibetan tradition, a ist of eeven different forms of e victory banner is given to represent eeven specific meods for overcoming defiement. Many variations of e dhvaja's design can be seen on e roofs of Tibetan monasteries to symboise e Buddha's victory over four maras. Sequences of Symbos: Different traditions order e eight symbos differenty.

3 Assigning Heaing Anges After treatment, it is better to request God to assign a heaing ange to remain wi a patient suffering from a severe aiment in order to furer acceerate e heaing process. The patient shoud be instructed to be more receptive by invoking God's bessings severa times a day. The heaer can request for heaing anges to be assigned to e patient by sienty reciting e prayer : To e Supreme God, Thanks you for assigning a heaing ange to remain wi e patient unti he is competey cured. Wi anks and in fu fai. So be it! To e heaing ange assigned, Thank you for e heaing. In fu fai So be it. It is important at e invocation shoud be done wi humiity, sincerity and reverence. Extracted from Prana Jaipur, Dec. 08 Edition. Jokes ì`mnmar H$m XþI : H$_mZo H$m _Z Zht H$aVm O go hr Wmo So$ go n go BH$Æ>o hmovo h nvm Zht H$hm± go EH$ AOr~ gr AmdmO H$mZm _ Jy OZo bjvr h _oao ß`mao Xoedm{g`m..& OO: Vy Vrgar ~ma AXmbV Am`m h, VZo e_ H$moZr AmVr? AmX_r: Vy Vmo amoo Amdo h, VZo Vmo Sy>~ Ho$ _a OmZm Mm{hE& J«mhH$ : Wmar ^ g H$s EH$ Am I Vmo Iam~ g, \o$a ^r Vy BgHo$ 25 homa ê$n`o _m JZ bm½`m g? AmX_r : VÞo ^ g H$s XÿYm ImÎa Mm{hE `m Z Z-_Q> $m H$aZ ImÎma??? h mm_ : VmD$, ~mb N>moQ>o H$aZo h Ho$? VmD$ : ~ S>o H$a gho$ h Ho$? Contd. from Pg. 1 consciousness was aware, but probaby was not aware of e time when it is going to happen( break down of physica body system), so at safeguard / precaution was instituted by way of instructions to take a wheechair right from e point when we entered e hote.if at a is knock out woud have happened whie waking around in e hote premises we coud have banged our head on e foor and injured oursef bady. So at divine protection was ere. Dr. Rahu wi never question, wi just foow, e guidance of sou consciousness as it comes being aware at we wi soon know why we were acting in e manner as acted to ca for a wheechair. Next day i.e. 7 Dec, as per schedue we were to check- out but wi e bessings of e Guru, e reception informed of a days' extension as per our request aowing to rest e body to recover. Now our co-worker coud comprehend e reason for extension to stay and aso being on a wheechair at e Hote even for short distances repeatedy. So finay on 8 we went to ashram via Hosur Industria area, concuding our meetings ere.we sorted out ings of e kitchen under construction at ashram and traveed back to Jaipur on 12 Dec. So peope have to understand when you are guided and aigned wi e higher sef e guidance comes. If you work sefessy for Guru over riding your physica imitations en divine aso takes care. It is not easy to trave in such conditions wi e BP aready being down to 82/50, whie we were traveing and at e time of back out when e BP woud have furer gone down to 72/46 for 3-4 min. At at time e co-worker was invoking to e Guru but at physica eve aso you have to address appropriatey. So probaby we are sti required to work for our Guru so we came out, came back oerwise in such situation anying coud have happened in e ight of e background at we were not made to ie down fat on our back, wi e egs up to quicky augment e bood suppy to e brain to come back to senses. So at's how peope have to comprehend. 3 "One must remember at e Guru works wi e sou aspect of your form or raer of e humanity and does not work wi eir astra bodies. This has been often forgotten. Now rough e use of e sti higher facuty which is e characteristic of e sou, one enters into vountary and inteigent contro of his instrument and earns to understand e purposes for which it exists. This higher facuty is e intuition. Now furer one has to understand, as e man becomes intuitive and e discipe can pass from e stage of probation, to at of acceptance in Master's group. So intuition or intuitive abiities of e sou heps aign to e group of e Master and you are accepted by e Master as we. As e great dea of training is given to e probationer, wiout his reay recognising it consciousy; it is at menta word wheree Masters are first contacted." (As per Hoy Master DK) Thus, one has to carry his consciousness on e higher panes, aign e ower sef wi e higher sef and as you buid e antahkarana and e rainbow bridge and contro e ower nature rough sefess service for e Guru, pushing yoursef to extreme en at some stage you can become e conductor of e energy of e Guru for e manifestation of his pan. More you push yoursef hard, more e aignment wi e Guru and more e energy fows down to guide you and even protect you, ike in is case which we narrated. But even in such devastating bodiy condition, we are not deterred from our determination to go on working for e Guru. He wi test you in many ways. If you fufi your commitments as assigned by e Guru en more higher responsibiities come onto you to shouder and carry forward your group on e pa as e ight of e sou shines for. So is is a esson for a of you at do not be deterred by your physica imitations in working for e Guru or what has been assigned to you and at e same work has to be carried out sefessy wiout any persona sefish motive oerwise you wi not be at e pace where you have to be on e pa.

4 Discipeship and e NGWS The Word has passed e stage where a discipe used to sit at e feet of a Master or Guru to get instruction. A greater need in e word and e inteectua deveopment in e word today have given rise to a new and better way of training for discipeship. The experiment of changing e meods [of training] and of impementing e new technique of group work [New age], has to be carried out in e midst of e stress and strain of Western civiisation. The Master DK has stated at in e New Age, e fied of training for e discipe is in e New Group of Word Servers. [NGWS] Who or what is e NGWS? One of e decisions at was made, by e Hierarchy at e Great Meeting of Cooperation in 1925 was to ink more cosey and subjectivey e senior discipes, aspirants and workers in e word. To is end, a e Masters put Their persona groups of discipes in touch wi each oer, subjectivey, intuitivey, and sometimes teepaicay. Thus e NGWS came into being. This group woud act as iaison officers, interpreters between e inner active Hierarchy and e inkers of e word, and aso serve as agents in every country and in every group. Thus a groups which were animated by any desire to serve, and which were [in spite of errors in technique and meod] of any usefuness in aiding eir feow men, were swept into a current of spiritua stimuation wi e intent to increase eir effectiveness. A e discipes are divided into two parts: 1. An inner nuceus, composed of ose servers who know emseves to be discipes, is consciousy in touch wi e Pan, and is strenuousy working at its deveopment. 2. Those who have responded to e vision as it has been presented to em by e first group and have ranged emseves definitey on e side of e Pan. They are erefore, men and women of good wi. Thus we have e Masters, and Their cooperating initiates, working on e inner side. Their activities are confined argey to e menta pane and to e scientific use of ought. Thus ey guide eir workers and hepers and infuence and direct Their working discipes and e word discipes. [NGWS and men and women of good wi.] Then we have ose who act as inks between e Masters and e race of men. [NGWS] They are e intermediaries in e working out of e Pan in e word, us aiding wi eir wisdom and experience and suppementing e capacities of e fied of workers. Members of e NGWS stand for e foowing ideas, tasks and functions. 1. They are steadiy cutivating an internationa spirit of good wi and to is ey consecrate every effort. 2. They have e immediate task of achieving power in mouding men's ideas to e needed changes of ought and e new technique of work a over e word. 3. Materiaising ideas ike broerhood, expression of good wi and e fufiment of e aw of ove. 4. Their work is e educating of e human being and e expanding of e human consciousness so at e newer and truer ideas may be grasped; e idea of e New Age. 5. They are mediating between Hierarchy and humanity, responding to Hierarchica impression and meditating e Pan into existence. Discipeship training in e New Age is primariy an experiment in group work and its main objective is not e perfection of e individua discipe in e group. Every discipe has to earn to subordinate his own ideas of persona grow to group requirements. Ony at is of moment which wi furer group e f f o r t a n d e n r i c h t h e g r o u p consciousness. Discipes in e group of a Master have to ove each oer wi inteigence and an abiding streng and us reease at ight and power which wi eventuay make e group of effective vaue in e word for working out e Pan for e word rough 4 service. The reasoning mind of e discipe can en take e successes and faiures he encounters in his training,[and rough service] and earn e intended essons; he finds at progress upon e Pa brings a man into coser conscious touch wi ose who have waked is way before, and at e way into e Hierarchy is a way of discipine, of increasing enightenment, of service to his feowmen and of a growing responsiveness to contacts and to individuas of which e average human being knows noing. Ony ose who are beginning to come under e infuence and e contro of eir own sous and are, erefore, mentay focussed and attuned, are eigibe for e training offered by e Hierarchy. This Esoteric training is aso concerned wi e deveopment of sou consciousness and wi e expansion of at consciousness to incude, and excude, a forms of ife rough which puses e ife of God. The true discipe is ever incusive and never excusive. -Excerpted from teachings of Hoy Master DK Jokes EH$ {XZ n S>mog H$m ha`mudr N>moam Am Ho$ ~moë`m ""ao MmMm AnZr Bór Xo Xo..'' MmMm Zo AnZr OZmZr H$s Amoa Bgmam H$a`m Am a ~mobm -bo Om dm ~ R>r..'' N>moam Mwn Mmn XoIZ bm½`m.. ~mobm ""MmMm `mo Zht, H$n S>o dmbr..'' MmMm ~moë`m - ""^bo _mzg, Vmo VÞo ~Joa H$n S>o {XIo h Ho$?? N>moam Jwñgo _ MrIm - ""am MmMm ~mdbm Zm ~Z, H$a Q> dmbr Bór..'' MmMm- ""~mdbo, hmw Vo bjm Ho$ XoI... Oo Zm _mao H$a Q>, \o$a H${h`o& VmD$ _mñq>a go - _oam N>moam nt>mb _ H $gm g? _mñq>a -""Mm Yar `y g_p bo,... Am` ^Å> Zo Oramo H$s ImoO BgHo$ Im{Va hr H$ar Wr &

5 Roerich's Shambhaa: A Land of Mystery Over 120 years ago, it was Heena Bavatsky who introduced e egacy of Shambhaa to Western seekers, oerwise it might have remained hidden in e domain of a few schoars. 'Shambhaa' means "source of happiness in Sanskrit 'a pace of peace and tranquiity.' (Wikipedia) Nichoas and Heena Roerich asserted at Shambaa is e indispensabe site where e spiritua word unites wi e materia one. S'ambhaa (Sk). A very mysterious ocaity on account of its future associations. A town or viage mentioned in e Purânas, whence, it is prophesied, e Kaki Avatar wi appear. The 'Kaki' is Vishnu, e Messiah on e White Horse of e Brahmins; Maitreya Buddha of e Buddhists, Sosiosh of e Parsis, and Jesus of e Christians (See Reveations). A ese 'messengers' are to appear 'before e destruction of e word,' says e one; before e end of Kai Yuga say e oers. It is in S'ambhaa at e future Messiah wi be born. Some Orientaists make modern Murâdâbâd in Rohikhand (N.W.P.) identica wi S'ambhaa, whie Occutism paces it in e Himaayas. It is pronounced Shambhaa. Bavatsky aso tes us, in The Secret Doctrine (SDII 319), at e continent of Lemuria's eect had taken sheter on e sacred Isand in e [current] Gobi Desert. And Master K.H. reveas (Mahatma Letters, 155) at e inhabitants of Shambhaa, when yet an isand in e Centra Asian Sea, were caed e Sons of e Fiery Mist who triumphed over e sefish but not entirey wicked magicians of Poseidonis. A Scientific View I've aways wondered about e isand of Shambhaa and e notion of an ocean in e Gobi Desert. Is ere any geoscientific evidence for is? Some years ago, I asked a professor at UCLA's Department of Ear and Space Sciences is question and he said at e Gobi Desert, which spans areas of China and Mongoia, had indeed been covered by Atai Mts. R u s s i a Uan Bator Mongoia water at one time! So, e egend can be substantiated. But it woud be Nichoas Roerich who woud ead a five-year scientific and artistic expedition of Centra Asia in 1923 e first expedition to cross e Tibetan Highands, nor to sou, from western China to India. A noted archaeoogist and artist, Roerich was e first to capture e magnificence of e Himaayas e subject of a number of his 7,000 paintings. Roerich was aso e first Buddhist nominated for e Nobe Peace Prize. Their 15,500-mie journey roughout Asia, taking eir sons wi em, was an extraordinary and dangerous adventure invoving, for exampe, e crossing of 35 mountain passes from 14,000 to 21,000 feet in eevation. But ese were e chaenges [Roerich] fet born for. Agni Yoga Nichoas and Heena Roerich co- 5 GOBI C H I N A The Roerich Famiy founded e Agni Yoga Society, headquartered in New York City. FDR, The Gobi and Cimate Change The expedition was funded by e U.S. Department of Agricuture. One of e purposes was to gaer sampes of drought-resistant grasses for e Great Pains areas. B u t i t w a s P r e s i d e n t Roosevet himsef who proposed e expedition as he beieved at trees at one time grew in e Gobi Desert and at when e trees were cut down, e cimate changed. If trees coud be grown ere again, he ought, it woud correct e cimate.but for e Roerichs and Waace, e e x p e d i t i o n a s o m e a n t t h e possibiity of finding Shambhaa. Roerich's Shambhaa Nichoas Roerich expains in Heart of Asia. In e East ey know at ere exists two Shambhaas an eary andan invisibe one. In eir search for Shambhaa, e Roerichs traveed to Inner Mongoia. Roerich had been a student of e Mongoian Lama Agwan Dorjeff in e eary 1900s and e Roerichs ived in Uaanbaatar, Mongoia in The Roerichs odest son, George ( ), was an accompished schoar in Tibetan studies. One of his many great contributions was e transation of a 15 century Tibetan Buddhist text caed The Bue Annas - amost 1,300 pages in eng. Trace how e word Shambhaa is uttered in e East. Try to penetrate, even in a sma way, into e ideoogy of is concept. Try to understand e rhym of structure of speech about Shambhaa, and you wi perceive a great reaity which causes e harp-strings of humanity to vibrate. Let reason hep you to ponder on e vaues accumuated by e best strivings. -By Kara LeBeau Excerpted from : Theosophy Watch Sep.' 16

6 Sous and karmic connections We have traveed rough many ifetimes and ived wi many different sous amid famiy, friends or ose who don't reay get aong wi us. Some may have even tried to harm us emotionay, physicay or spirituay. A said and done, we a are e same and beong to ony one group at is sous. We a have traveed togeer in different ifetimes and have shared various reationships wi each oer...faer-moer, husband-wife, unce-aunt, broer-sister, friends, neighbours,servants,drivers and even socaed enemies. Each person is a Sou at tries to hep e oer move forward spirituay and reduce e Karmic baggage. Sometimes e Sou at oves us e most, might wiingy take bir as an enemy or a tormentor in a ifetime, just to hep us work out our karma. Thus, a person who we ink hates us and we in return hate might be our greatest we-wisher spirituay. He or She may be responsibe for our becoming spiritua or compassionate. That very person who is creating he in our ives may bring us coser to spirituaity. In e present ifetime, he/she may be doing so because at coud be e ony way to teach us a esson. Sometimes, a Sou is reborn just to comfort us and be ere in times of need. So, who is our friend and who is our enemy? They a are part of e Sou- Famiy who wants to hep us and want hep in return.sometimes an opportunity comes in e form of a Disaster. Sometimes, e ony way to grow spirituay and in ife is rough pain, sorrow and turmoi.that is when Life seems strange. Hence never form judgements, abuse or hate and never say nasty ings about anyone. Who knows we may be harming e Sou who oves us e most spirituay but are not abe to recognize it as e sou is wearing a The probationary Pa precedes e Pa of Initiation or Hoiness, and marks at period in e ife of a man when he definitey sets himsef on e side of e forces of evoution, and works at e buiding of his own character. He takes himsef in hand, cutivates e quaities at are acking in his disposition, and seeks wi diigence to bring his personaity under contro. He is buiding e causa body wi deiberate intent, fiing any gaps at may exist, and seeking to make it a fit receptace for e Christ principe. He is taught principay to know himsef, to ascertain his weaknesses and to correct em. A great dea of training is given to a probationer wiout him reay recognising it consciousy. A is time e aspirant remains in ignorance of what has happened and is unaware of his subjective contacts. He, however, recognise in himsef ree ings: 1. An increased menta activity. The Probationary Pa 2. Increase responsiveness to ideas and increased capacity to vision e Pan of e Hierarchy. 3. Increased psychic sensitiveness. [This can be a test.] The aspirant has to grow in a parts of his nature, but unti he can function as e sou, e psyche, consciousy and wi e use of co-operative inteigence, e ower powers must be quiescent. The pa is, erefore, a pa on which steady expansion of consciousness is undergone wi increasing sensitivity to e higher vibrations. To be a probationary discipe, one can be a devotee; e emphasis can en be aid on purification and e acquiring of an inteigent understanding of broerhood and human need; to be an accepted discipe, working directy under e Master and active in word work [wi a growing infuence] requires a menta poarisation, a heart deveopment and a sense of rea vaues. A discipe is one who above a ese, is pedge to do ree ings: 6 1. To serve humanity. 2. To co-operate wi e Pan of e Great Ones as he sees it and as best he may. 3. To deveop e powers of e Ego, to expand his consciousness unti he can function on e ree panes in e ree words, and in e causa body, and to foow e guidance of e higher sef and not e dictates of his ree-fod ower manifestation. His sense of proportion is adjusted, and he sees ings as ey are; he sees peope as ey are; he sees himsef as he inherenty is, and seeks to become at which he is. He works wi force and rough force; he recognises himsef as a force centre wiin a greater force centre, and his is e responsibiity of directing e energy which may pour rough him into channes rough which e group can be benefited. He is an outpost of e Master's consciousness, which is e centre of his group, he reaises his responsibiity to a units who come under his infuence; a responsibiity of co-operating wi e pan of evoution as it exists for em, and us to expand eir consciousness and teach em e difference between e rea and e unrea, between ife and form. For a discipe, direct aignment wi e Ego via e centres and e physica brain, is e goa of his ife of meditation and discipine. Ony en can he be of any rea use to e Master. Thus, he is what he is because he has tried a esser ways and has found em wanting, and has submitted to many guides, ony to find em bind eaders of e bind. Noing is eft to him but to become his own guide and find his own way home, aone. In e oneiness which is e ot of every true discipe, are born at sef-knowedge and sef-reiance which wi fit him in his turn to be a Master. This oneiness is not due to any separative spirit, but to e conditions of e Way itsef. From e works of AAB and Hoy Master DK.

7 THE GARLIC PLANT Whie Bhagwan was persuing e mony journa Grihakshmi he began to augh and handed e journa to SuriNagamma as she was eaving e ha, saying, e greatness of garic is described in it. Pease read it. Peope say it is very good for hea. Reay is it so. It cures rheumatism and gives streng to e body. For chidren it acts ike amrit(nectar). Garic is aso known as amrit. A devotee asked how it got at name. Sri Bhagwan repied, There is a curious story about it, and began teing e foowing story. As is we known, when Gods (devas) and demons(rakshashas) churned e ocean, amrit came out of it. When e rakshashas were running away wi e vesse containing amrit, devas appeaed to Vishnu. Vishnu came to e scene in e shape of Mohini(enchantress), and offered to resove eir quarre by serving amrit to em a. They agreed. Whie serving it to e gods first, it appeared at ere might not be enough to go round for e demons. One of e atter got into e ine of e gods, unobserved by Mohini, and was swaowing e amrit, when e Sun and e Moon noticed it and gave her e hint. She rew e ade, wi which amrit was being served, at e demon in such a way as to cut off his head. The ade became e chakra (an invincibe ea weapon of Vishnu) and cut off hid head. But as e amrit had aready gone down his roat, e head became a graham ( panet) and has since been taking vengeance on e Sun and e Moon at e time of ecipse. That is e story. Now when e head of e demon was severed, e trunk fe down, and in e process, a few drops of amrit fe on e ground. It is said at ose drops became e garic pant. That is why it is said at garic has some of e properties of amrit. It is very good for e body. But since it aso has e touch of e demon, it has tamasic quaities too, which when eaten affect e mind. Hence it is forbidden for sadhakas. -As tod by Ramana Maharshi 'Om Mani Padme Hung' 'Om Mani Padme Hung' Mantra of Avaokiteshvara for Love and Compassion towards a sentient beings who are tormented by misery. The Six Syabes are e quintessence of e mind of nobe Avaokiteshvara. If you (Lay man) recite is mantras 108 times a day, you wi not take rebir in e ree ower ream. In e foowing ife you wi attain a human body and in actuaity you wi have a vision of nobe Avaokiteshvara. If you recite daiy e mantras correcty 21 times you wi be inteigent and abe to retain whatever you earn. You wi have a meodious voice and become adept in e meaning of a buddhadharma. If you recite is mantra seven times daiy, a your misdeeds wi be purified and a your obscuration wi be ceared away. In e foowing ives no matter where you take bir you wi never be separated from Avaokiteshvara. When someone is afficted by disease or an evi infuence, compared to any mundane ritua of heaing or of repeing obstaces e merits of e mantra is much effective for warding off obstaces in disease. Compared to any medica treatment or cure, e six syabes are e strong remedy against sickness and evi.the compassion at has e Dharma as its focus in e six syabes of OM MANI PADME HUNG. 'OM' pacifies e suffering of e transmigration at e gods experience and makes em attain happiness 'MA' pacifies e suffering caused by fighting at demigods perpetuate and makes em attain happiness. 'NI' pacifies e suffering of serfdom and poverty at human beings undergo and makes em attain happiness. 'PAD' pacifies e suffering of stupidity at animas endure and makes em attain happiness 'ME' pacifies e suffering of hunger and irst at hungry ghosts experience and makes em attain happiness. 'HUNG' pacifies e suffering of heat and cod at he beings perceive and makes em attain happiness. 'Om Mani Padme Hum mantra is e quintessence of e Great Compassionate one so e merit of uttering it just once in incacuabe. The possibe mutipication resuting from a singe seed of e otus fower ies beyond e reach of ought. But compared to at e merit of uttering e Six Syabes i.e.'om Mani Padme Hung' just once is even greater. Thus recitation of is mantra iberates a beings from Samasara. Excerpted from: The Lotus Born- The ife story of Padmasambhava. Testimonia Kids fee Great in Schoo Atma Namaste. I am running schoos and I have to dea wi kids aged 2-6 years. 2 kids were admitted in my new schoo 2 mons ago but ey had been crying from e date of admission. Teachers were unabe to understand what to do. I ought why I don't do YPV Psycho heaing of e kids. I appied it on Vardan (kid's name) and I was surprised wi e resut. It took ony two heaings to make him comfortabe in schoo. It gave me confidence. Then I started heaing of Chirag Gupta aong wi bessing. It took 6-7 heaing sessions. But now bo kids are happy. Vardan doesn't want to go home. He fees great in schoo. Thanks to Guruji, Rahu Sir, Shaja Ma'am & Ritu Ma'am for is hep. Feeing bessed. - Ani Sharma LIVING FOR ONE ANOTHER In a eatre when drama pays, you opt for front seats. When fim is screened, you opt for rear seats. Your position in ife is ony reative, not absoute. For making soap, oi is required. But to cean oi, soap is required. This is e irony of ife. Ony two category of peope are happy in ife: The Mad and The Chid. Be Mad to achieve a goa. Be a Chid to enjoy what you achieved. Enjoy e ife..!! Neier you can hug yoursef nor u can cry on your own shouder. Life is a about iving for one anoer, so ive wi ose who ove you e most. Reations cannot be understood by e Language of Money. Because, Some Investments Never Give Profit But They Make us rich...! 7

8 MANY miions of years ago, ancient sages taught, man and a e kingdoms of nature were in eir eary formative stages. The iving prototypes were hed in an invisibe astra matrix, a semi-physica energy fied, e repository of Ear's preevoutionary bueprints. There was no 'soid matter' as we know it in ose astra times, more an 300,000,000 years ago. Just as Ear moer nourished and bired innumerabe beings in e faraway past, e same grand evoutionary scheme is mirrored today in e differentiation of e human fetusstages at traverse singe-ceed zygote, which becomes a mass of ces known as a bastocyst. Day by day minera, pant, anima and human kingdoms are a represented sequentiay over a reativey short period as e deveoping fetus takes shape from a tiny egg invisibe to e naked eye. Just 12 days after fertiization, e ces destined to become e fetus turn into someing ese first: e embryo. By mon's end, is embryo is about e size of a grain of rice, and it ooks more tadpoe an human, sporting a tai where egs shoud be. There was aso a critica cycing in Ear's deveopment, when a reativey rapid appearance of forms occurred, seemingy abrupty and from nowhere. Neary a of e major phya in e anima kingdom appeared in a sudden burst of evoution. But, according to The Secret Doctrine (2:52), nature unaided fais, and e ong period of ancient evoution was neier random or bind. On e job at e same time were highy evoved inteigent beings who assisted in transferring and reorganizing e many root-types carried over from an oder system. Additionay, a few more deveoped entities were transferred to e newy forming Ear aready in finished form, occut science maintains, requiring no Vanishing of e Bees proonged evoution. Neier e bee nor t h e w h e a t h a d t h e i r o r i g i n a differentiation in is chain of gobes, Judge remarked crypticay: but must have been produced and finished in some oer [gobe] from which ey were brought over into is. Evoutionary adaptation was not needed for e honeybees, apparenty, who must have hit e air fying. In e honeycomb of e bee ies e symbo of its Eterna Record. Sady, modern humans have become notorious despoiers of Nature's divine harmony. Known as Coony Coapse Disorder, a man-made disaster, honeybees have been mysteriousy disappearing across e panet iteray vanishing from eir hives wiout a trace. The actress-narrator Een Page opens e documentary Vanishing of e Bees: "If your ike fruits and vegetabes, you ike bees... honeybees poinate one-ird of your diet. And ey're in deep, deep troube. 8 The probem was first brought to ight by veteran beekeeper David Hackenberg in October of 2006, e fim makers expain, and is stunning documentary examines why honey bees have been mysteriousy disappearing from eir hives, often by e ousands in mere hours. Coony Coapse Disorder is a crisis at affects not ony beekeepers, but aso e farmers who depend on e deivery of commercia honey bee hives to poinate more an $15 biion wor of U.S. crops, incuding appes, broccoi, amonds, watermeon, onions, cherries and a hundred oer fruits and vegetabes. And wiout e bees to poinate crops, one out of every ree bites of food on our tabes vanishes, too. Meeting up wi e owner of e argest honey bee operation in e U.S. a 5 generation beekeeper in Yuma, Arizona ey earn he has inexpicaby ost more an 2 biion bees in a very short period. Gone wiout a trace, he's never seen anying to is degree in his ife. What's behind ese unexpained disappearances? Wi scientists casting doubt on known paogens and parasites as e origin of e probem, is daring documentary pinpoints a singe, probabe cause and a handfu of contributing issues behind Coony Coapse. Fimed across e United States, Europe, Austraia and Asia, e documentary expores e increasingy troubing effects of commercia farming meods upon e panet and its inhabitants. Aong e way, organic beekeepers offer up everyday soutions and generous hepings of hope aong wi eir expanations for is tragic oss. The ancient word beieved at honeybees were prophetic at eir actions were messages not to be ignored. Coud it be ey're trying to te us someing, but we're just not istening? Excerpted from Theosophy Watch Apri 26, 2012

9 AUM SIX POINTS OF GOOD CONDUCT AUM commony known as OM is e essentia vibration of creation. According to spiritua tradition everying was created from vibration and OM represents e vibration of creation and e universe and can be fet during deep meditation. OM is beieved to be e sound present at e beginning of e universe from which a creation spawned. When we consider at a perceived matter is condensed energy vibrating at certain frequencies at keeps sub atomic partices togeer en idea at creation originated from a vibration/sound is pausibe. AUM consists or e ree basic sounds; A-U-M. These are e sounds at we can utter wiout e use of our tongue. Press your tongue down wi your finger and you wi see at e ony sounds you can make are A-U-M. The sound commony uttered as O is what we utter as we attempt to bend A and U togeer (O is pronounced as diphong bending A and U togeer). When we utter AUM we can fee e vibration move upwards from our stomach and chest to e head. A and U generate a vibration from e stomach and chest whie wi M we fee e vibration in our head. These ree sounds work in e same way as e ree basic coours from which a oer coours are derived. From AUM a oer sounds and vibrations can be created. We position our tongue in various ocations in our paet and use e vibration of e basic sounds A-U-M to produce a oer sounds. As a sounds/vibrations originate from OM/AUM e traditiona view at e sound represents creation makes sense. Aough we associate OM chanting wi eastern traditions of Hinduism and Buddhism it is prevaent in Christianity. If you observe AMEN chanting from ceremonies in e Vatican or e Greek Orodox priests of Mount Aos, ey utter e AM part of AMEN in e same was as OM (i.e. proonged AU and M). It seems at ere is a shared knowedge between spiritua traditions and reigions at has been ost or not shared wi e masses. Never for a moment forget your occut reationship; it shoud be an ever-present inspiration to you- not ony to shied from e fatuous oughts which foat around us, but a constant stimuus to spiritua activity. The ineffabe biss of Adeptship is not yet yours, but remember at you are aready one wi ose who ive at higher ife. You are dispensers of eir sunight in is ower word. Therefore, you, at your eve, must be radiant suns of ove and joy. The word may be unappreciative, uncomprehending; but your duty is to shine. C W Leadbeater The incucation of mora conduct is a standing characteristic which has forever been on par wi meditations and service in spirituaity. The important attributes at one needs to imbibe have been isted in many books, artices, sayings, instructions and teachings. Many meods have been taught for e practice of goodness and eimination of e negative quaities. In e end, a at has ever mattered is e efforts of e practitioner. The simpicity of e six points of Good conduct caed Shatsampatti (Upacharo) meaning attentions to conductaso came across in e book The Masters and e Pa by C W. Leadbeater. They are isted as foows for e readers: 1. Samo (quietude): The most necessary and difficut quaity to attain as it impies compete sefcontro. It simpy means purity and camness of ought which comes from perfect contro of mind, ereby enabing one to become perfect instruments for Master's work. 2. Damo (subjugation): It is foowed by Samo, at when ere is compete contro over mind, e next is compete contro over actions and words. 3. Uparati (cessation): The aspirant h e r e i s r e q u i r e d t o h a v e independence of ought from superstition and reigious rituas and a wide and generous toerance. This in e genera word woud require one to be free from e necessity of any act or ceremony prescribed by a particuar reigion. It woud aso require one to be toerant to oers who are sti mere beievers of em. 4. Titikkha (endurance or forbearance): 9 This means at one is ready to bear whatever his karma brings to him wi cheerfuness. The readiness to part wi anying and everying wordy shoud aso exist if at a necessary. What is to be noted is at one must ook at e men who do him wrong as noing but instruments of his own karma and avoid a wrongs towards him in e form of oughts or actions. 5. Samadhana (intentness): Onepointedness. The characteristic to be acquired here is e incapabiity to d e t e r f r o m o n e ' s p a t h b y temptations. 6. Saddha (fai): It impies e fai and e confidence of e pupi in his Master and in himsef. The beief at ere exists e Divine spark in him and when exercised upon wi enabe him to attain as his Master has done. The beief at no matter how diffident he fees at times, he has Master and e powers of him which wi guide him and strengen him each and every time. Foow Simpe Instructions Sometimes, heaers get into troube - Stiff, painfu or itchy hands, arms and joints, ow energy condition, difficut in seeping, pain in egs or back, Kundaini syndrome or contaminated wi symptoms of patient. Amost aways, e root cause is e same not foowing simpe instructions. To hep understand what e simpe (but important instructions are), to carify any doubts or questions, to know how oers are managing, or how you can stay free from such probems, some ings you can do: Read e course book again and again Review e casses when ey occur. There is no imit to how many times you can repeat a course, and it is amost free for most courses Discuss wi oer heaers reguary and especiay if you face probems Come to e foundation for group meditation and discuss wi members present. Stay Connected. Extracted from Prana Jaipur Nov'06

10 The foowing specia preaching programmes were conducted by Dr. Rahu Sir at our Foundation, Nirvana 50 Dhueshwar Garden Jaipur. THE SEVEN TEMPERAMENTS OF HUMANS AS LINKED TO SEVEN RAYS st nd Date: 1 & 2 Oct 2016 Buiding bocks for is presentation are excrepted from vast number of books of Hoy Master DK rough Aice.A.Baiey and as per guidance received from him. The teachings covered; What do Seven rays stand for Why e need to care about em Understanding our carification by 4 quaities-coour, sound, number and geometry Rays in reation to disease 5 rays as ey govern us Heaing meods for different rays Rays in reation to panet ear How rays hep buid your rainbow bridge Understanding cycic manifestation of rays India in its ray infuence Rays in reation to heaer and patient and to top it- Meditation on 7 rays conducted and Cds given. SERVICE FROM SOUL PERSPECTIVE Date: 4 Dec 2016 (Based on teachings of Hoy master DK, our Guru and sef experience of Dr. Rahu) Understanding motive of service; Meods of service; attitude for service Understanding compassion The aw of sacrifice The aw of service-governs a sou activity Misconceptions about service Characteristic of true server Service based on Ray science & much more Join For Meditation at Foundation: Meditation on Mon at 4pm, foowed by Free Heaing sessions. (Open to a above 16 yrs) Meditation on Atma on Wed at 4pm, (open to a MOA practitioners), foowed by Group heaing sessions for arhatic practitioners Meditation on Fri on Psycho heaing at 4pm (for eve 3 practitioners), foowed by book Study Meditation on Sat, at 4 pm for YPV Arhat Yoga practitioners CAN DESTINY BE CHANGED In Apri 2017, Eigibiity: Leve 1 The session wi cover: Energy perspective of karma Forcoming casses at Foundation 12 great aws of karma Thoughts, emotions and functions of mind Karma partices and bondage What is bhagya/destiny How karma creates destiny Types of destiny and roe of free wi Science of karmic reationship 8 categories of prakaibandha and much more.. Super foods and eir severa hea benefits are dominating e hea markets today, but our edibe mushrooms have been eft in e wid. Peope are quite indecisive about is naturay growing fungii-ey eier ove em or hate em. Mushrooms impart a fif taste sense caed umami, which is savory. It is a fact at mushroom is no short of a super food wi its miracuous, beneficia powers. It is a common phenomenon at if a food acks coor, it aso, in turn, acks n e c e s s a r y n u t r i e n t s. H o w e ver, mushrooms, which are commony white, prove quite e contrary. Listed beow are top 5 reasons why we shoud incude mushrooms more reguary in our everyday cooking: Boosts immunity-seenium present in mushrooms is a powerfu anti-oxidant and has been found to improve e bodys immune response to infections, us aiding to keep any kind of infections at bay. Mushrooms are e best way for vegetarians to obtain e necessary amount of seenium. Heps batte anemia-mushrooms are a good source of iron and most importanty over 90% of is nutritive iron vaue can be absorbed by e body. Iron deficiency anemia is extremey common wi characteristics ike chronic fatigue, ARHAT YOGA (Basic) A truy rejuvenating and transformative workshop Eigibiity: YPV Leve 3 & YPV Sou Cass On Fri 24, Sat 25, Sun 26 Feb 2017 Learn and experience e Essence and powers of e 7 yogas. Learn how to safey awaken your kundaini. Learn to increase your energy, prosperity and make yoursef more magnetic and attractive. Gain spiritua insights. Enro TODAY for is ree haf day 'Spiritua Spa'. Contact: Ritu Jain at for queries 5 Reasons to Eat More Mushrooms headache, reduced neura function, etc. Thus, consuming mushrooms heps prevent ese symptoms. For a heay heart-mushrooms provide ean proteins as it contains no fat and choestero and is ow in carbohydrates too. Thus, it wi not cause any cogging of arteries which eventuay eads to heart disease and heart attack. Bone hea-mushrooms aso contain Vitamin D which is a reativey rare vitamin to find in foods and at too, in e bio avaiabe form. Vitamin D can faciitate e absorption and metaboism of cacium and phosphorous (which are aso present in mushrooms) so e combined effects of having a of ese nutrients in one powerfu food source makes it a food you shoudn't be negecting. Heps contro body weight-we a know at dietary fiber pays a big roe in weight management and mushrooms contain 2 important types of dietary fibers-beta gucans and chitin. These make you fee fu and ereby decrease your overa caorie intake by sowing down your appetite. - From Practo Hea Feed by Ms. Jaseen Chawa, Dietitian/Nutritionist 10

11 FOUNDATION ACTIVITIES ROUND UP JULY-DEC YPV Sta for two days was taken in Shubham Exhibition, Jaipur in Juy Anoer sta was aso taken at Hote Sarovar Portico, Jaipur in Oct. The spiritua iberation day was ceebrated on 15 Aug wi nurturing session conducted by our beoved teacher Dr. Rahu foowed by meditation and en some interesting games and high tea. Participants from Rajasan Foundation enroute to Bihar retreat Cass on The Seven Temperaments of Humans as inked to st Seven Rays, being conducted by Rahu sir on 1 & 2nd Oct. Free Heaing Camp was organized on 18 Sept, at e Community centre of Shyamnagar at Jaipur. A fun fied Diwai Mian was co-ordinated by Shuchi Kara on e auspicious day of fu moon on 14 Oct after e meditation, in e new bock constructed at Foundation. 11 To make us more competent in scanning Rahu sir gave a sma teaching and guided us to evauate our spiritua grow on 29 Oct....Contd. on pg 12

12 ...Contd. Foundation Activity from Pg. 11 Orientation on YPV by Ritu Jain at Rajkiya Mahavidyaay in Sawai Madhopur Free Heaing Camp at Nirvana, Foundation on 27 Nov 2016 Orientation before a group of adies, by our trainer Monika Mohata at Raipur Free Heaing Camp organised by Shaini Daga at Makrana E Morya is e chohan of e first ray and chief of e Darjeeing Counci of e Great White Broerhood. E Morya represents e gody attributes of courage, certainty, power, forrightness, sef-reiance, dependabiity, fai and initiative. These are e quaities of e Faer principe-e statesman, e executive, e ruer. He inspires in his subjects iumined obedience to e hoy wi of God. Statesmen, eaders and organizers are on e first ray under E Morya. Retreats: The Tempe of Good Wi over Darjeeing, India E Capitan, Yosemite Vaey, Caifornia. E Morya's Previous Lifetimes The Master Morya was embodied as Abraham, e first Hebrew patriarch; Mechior, one of e ree wise men. Cameot a Vision of a Goden Age In e fif century, a ruer of myica proportion enters ife's stage. No my, is nobe sou forged a gorious society where respect, justice, courage and tru prevaied e mystica Cameot. E Morya was King Arur. The Price of a Principed Life-Thomas Becket and Thomas More Twef century Engand finds e sou of E Morya incarnated as Thomas Becket, Arch bishop of Canterbury, defender of e church and at odds wi King Henry II. Confict regarding e infuence of e church in e poitica affairs of e ream rise to a fever pitch. And Becket pays for his stand wi his very ife, brutay sain. Three centuries ater, E Morya returns as Thomas More, Chanceor of Engand, during e reign of Henry VIII. And once again e sou of E Morya finds himsef at oggerheads wi e king of Engand. The same confict of church and state arises, and finay a sentence of dea by decapitation bring to a dramatic end in 1535 yet anoer embodiment of is unfinching sou. Akbar,Mogu Emperor-An Attempt to Foster Spiritua Broerhood A mere seven years ater, E Morya returns is time to embody in e East. He is Akbar, e greatest of e Mogu emperors. Service from e Heaveny Reams In e nineteen century, E Morya, whie residing in e spirit pane, coaborated wi two oer unascended masters-djwaku and Kuumi-to work rough Madame Heena Bavatsky and oers in order to teach occut mysteries to a arger body of mankind. The founding of The Theosophica Society by Bavatsky in 1875 woud be a major vehice for is purpose. The striving of is Man for A Seasons won him his ascension in Jokes E Morya Wife : Sha I prepare Sambar or Rasam today. Husband : First make it, we wi name it ater. A frustrated husband in front of his aptop: dear googe, pease do not behave ike my wife... Pease aow me to compete my sentence before you start guessing & suggesting. A married man's prayer: Dear God, u gave me chidhood, u took it away, U gave me you, u took it away. U gave me a wife... Its been years now, just reminding u... Husband: I found Aadin's amp today. Wife: wow, what did u ask for daring?? Husband: I asked him to increase your brain ten times.. Wife: oh..jaan..uv u so much.. Did he do at?? Husband: He aughed and said mutipication doesn't appy on zero. Editor-in-Chief : Dr. Rahu Agarwa, Printed at : Bhaotia Printers Inputs : Ankita Singhania, Ritu Jain Printed and Pubished by : Yoga Vidya Pranic Heaing Foundation Trust of Rajasan, 50, Dhueshwar Bagh, C-Scheme, Jaipur Te. :