Special Sunday Service: ‘Guru Grantha’ – Sun. Sept. 30, 5:00-6:30 PM
Interspersed music/lecture presentation on Sikh Scripture by Sarbpreet Singh and group.
All are welcome. No Fee.
Swami Travels – Thu. Sept. 27 – Sat. Sept. 29
Swami Yogatmananda will be at the Vedanta Society Chicago IL and then Ganges, Michigan where he will deliver a few lectures during the retreat at Ganges. Swami will return on Sun Sept 30.
Hatha Yoga Classes – Every Friday, beginning Sept. 14, 5:30-6:30 PM
Fee: $40 — PREPAID For 2 Month Course, $10/Per Class
Contact Vedanta Society by phone or email or contact Roshni Darnal at 401-226-5421
Daylong Retreat – Sat. Oct. 13, 9:30am – 5:00pm (Note the correct time)
– by Swami Chetanananda, Vedanta Society of St. Louis MO
Topic: ‘Stories of Vedanta Monks’
Fee: $30.00; Discounted fee $20 if paid by Oct. 03 (Fees are non-refundable)
Prior Registration Required; Can be done online or at the Society’s office, or by mail. For detailed information and online registration:
Weekly Schedule (in addition to Daily Schedule given below)
|Fri. Sept. 28||7:00 PM: Aarati (devotional music) & meditation.
7:30 – 8:30 PM: Video Lecture on: Svetasvatara Upanishad. Please visit: https://www.youtube.com/watch?v=aT9IGr-WFao&t=933s
Note: There will be no live-transmission.
|Sat. Sept. 29||8:30 – 10:30am: Karma Yoga (Cleaning & Work-service)
11:00am – 12:00 noon: Guided Meditation & singing
7:00pm – 8:00pm – Aarati (devotional singing & a short reading) & continued meditation
|Sun. Sept. 30||5:00 – 6:30 PM: Special Lecture on: ‘Guru Grantha’: Interspersed music/lecture presentation on Sikh Scripture by Sarbpreet Singh and group; followed by soup supper|
|Tue. Oct. 02||7:00 PM: Aarati (devotional music) & meditation
7:30 – 8:30 PM: Study Class – Swami Saradananda’s book – ‘SRI RAMAKRISHNA & HIS DIVINE PLAY’: Sri Ramakrishna As Guru(Tr. Swami Chetanananda)
|Morning||5:45 – 6:45 AM: Meditation
6:45 – 7:00 AM: Chanting followed by a short reading from The Complete Works of Swami Vivekananda
7:00 – 7:25 AM: A short ritual worship/Puja. Open to all.
|Evening||7:00 – 7:15 PM: Aarti (devotional music), with a short reading from ‘BOOK OF DAILY THOUGHTS AND PRAYERS’ by Swami Paramananda
7:15 – 8:00 PM: Meditation. Open to all.
Connecticut Vedanta Group Meeting – Sun. Sept. 23
Sixteen devotees attended the Monthly satsang at Vedanta Society of CT from 10:00am – 12:30p, where Swami Yogtamananda spoke on: Bhagavad Gita Musings: Creator and Creation’. There was also music and prasad .
Synopses of Past Classes
(All classes given by Swami Yogatmananda, unless otherwise stated)
Friday Study Class: Svetasvatara Upanisad – Sept. 21
Class # 2: The mind has to be made ready to receive spiritual knowledge. Knowledge is of two types: The first type is knowledge which is derived from the senses. When properly pursued, knowledge of the senses is called “science.” The second type of knowledge does not come through our sense organs. In order to acquire this knowledge, we have to transcend. Because the probability of transcending the stranglehold of ignorance on us–the limited perception provided by the sense organs and brain–prayer is needed. The term “Upanishad” does not actually mean a book but rather the wisdom by which one’s bondage is destroyed (or loosened at least). In other words, the text becomes an Upanishad when we use it as a means of transcendence. The Svetasvatara Upanisad is part of the Dark Yajurveda, and one of the eleven prominent Upanisads which have been commented on by Sankara. While all Upanisads bring out the same thought in various ways, there are important features which are unique to the Svetasvatara Upanisad. First, the Svetasvatara Upanisad is the best elucidation of the concept of Maya. Here it is described as the “Power of God, inseparable from God.” Second, this Upanisad is unique in its emphasis on devotion and meditation. And lastly, this Upanisad is unique in its harmonious presentation of dualism, qualified non-dualism, and non-dualism—the three main schools of Vedanta.
Sunday Talk – Reality and Sur-Reality – Sept. 23
Reality, in this context, means sensory perceptions, cognition, and the use of reason to connect perceptions and make reasonable predictions. Science works by making laws that can be verified. As an example, the Russian chemist Dmitri Mendeleev correctly predicted that there would be elements to fill in the vacant spots in the periodic table. Sur-reality exists when we use the imagination. It relies on non-sensory or extrasensory perception, and is termed to be unreal, unless sensory experience confirms it. Imagination is not verifiable by someone else, or by logic, but its scope is greater than sensory reality. What we call real keeps changing, and goes away, so it is not really real. We can be fooled by the senses, even though we say that seeing is believing. senses perceive only change. Contradictions in sensory experiences give rise to surrealism. The imagination does not stop even if we are blind, deaf, or asleep. Salvador Dali is an example of a surrealist artist, although artistic surrealism existed long before that. We cannot stop daydreaming, even if we feel that it is a waste of time. Freud attributed daydreaming to unfulfilled desires. Art is escaping the prison of the senses, using the imagination. Meditation is the highest expression of sur-reality. Carl Jung called meditation directed imagination. Meditation leads to a stage, where all desires are fulfilled. We see this in the lives of the great sages. Perfection is the goal, and the means is meditation.
Tuesday Study Class: Sri Ramakrishna & His Divine Play – Sept. 25
Page #423 -4: Bhava, Samadhi and Darshana
With the change in awareness, due to age or circumstances, the objects of attractions and repulsion change. The perspective to look at the world changes. This process of evolution can be very clearly seen in the spiritual journey of an individual.
Kundalini, the motivating power has the natural attraction for the Supreme Self that resides in the brain. It moves upward from its lowest center which is located at the very bottom of the spine to the level of brain. During this journey the perception and awareness of that individual changes. When Kundalini is at the lowest and at the most inert level, the existence is merely like a rock. When the power rises to the next level, at the organ of procreation, the driving force of life is existence and procreation. As the Kundalini rises further – at the level of naval – one can see a development of arts, sciences, technologies. Then Kundalini moves to the level of heart where one realizes the hollowness of this world and the mind is turned towards realizing the Supreme Reality alone. At the next level, with an upward movement towards the throat, the joy of conviction about the Supreme Reality is felt. When it moves further between the eyebrows then one can see God as palpable reality, but still some distinction remains between the aspirant and the God. Finally, at the last level – the brain level, the aspirant becomes one with the Bliss, Perfection and the Joy. This entire journey is a graded course and is subject to individual experience.
Sri Ramakrishna could very easily move from one level of awareness to other at will. Out of compassion and love for the disciples, He described His experiences at the various levels.