Luminous Soul Method
Prana Series: Where is Your Energy?
By Manorama
“You are beautiful. You are powerful. You are free. You are a Luminous Soul.”
~ Manorama
Once when I was working with a private student at my office in NYC I noticed that she was talking non-stop and her eyes were darting here and there. Her energy was wild. What I mean by wild is that she engaged her energy in an unaware way. In an effort to help her begin to gain awareness of her relationship with her energy, so that she could gain greater stability within, I posed the question, “Margaret, do you know where your energy is?” She looked at me, then around the room, above and behind her and finally turned to me saying, “Uh well … No I don’t.” I smiled at the honest and sincere way in which she engaged the question. “I believe you,” I told her. Margaret really didn’t know where her energy was. The thing Margaret didn’t know is that her energy is her.
Maybe as you read this you are thinking, “Well, I don’t know where my energy is either.” Through the Luminous Soul Method, I show students that it is their job to know where their prana, their energy, is. To develop a close relationship with energy is important because energy is your soul, energy is you.
Knowing About Versus Living In
We live within the idea that the body and mind are who we are. This is not unusual. But from a yogic perspective it is not the whole truth. When we are young, we are told that our essence is called soul, but we are given
An illustration of the holistic approach can be seen in the humanistic and interactional perspective. The two views show the importance of blending both physical and mental factors. The humanistic view allows us to see and understand the “theory of life” based on highlighted premises such as the human being mind invisibly connected to the human body (source). This specific premise shows us the mind- body relationship in holistic view. The interactionism view allows us to see …… An understanding of the two views can demonstrated
One may first look at the argument contained within Descartes’ book Meditations on First Philosophy. In the sixth meditation Descartes states “On the one hand I have a clear and distinct idea of myself, in so far as I am simply a thinking, non-extended thing and on the other hand I have a distinct idea of body, in so far as this is simply an extended, non-thinking thing. And accordingly, it is certain that I am really distinct from my body, and can
The Civil Rights Movement in the Deep South is one that is well known and familiar to us all. We all know of Dr. Martin Luther King Jr., the charismatic preacher who was undisputedly the leader of the civil rights movement in the South. We have all also heard of Rosa Parks, the black woman who would not give up her seat in the bus and was thus arrested for it, she was the catalyst that sparked the civil rights movement. They were the famous people often mentioned in the Civil Rights Movement. However, they were not the only people engaged in the Civil Rights Movement, there were many more, and their stories are just as important as that of Dr. Martin Luther King and Rosa Parks. That reason
The generalized western opinion of the body is that it is akin to an object. Like a car the body is composed of several diverse aspects. From a medical
The idea of the soul varies widely in religious tradition. While these variations exist, its basic definition is unvarying. The soul can be described as the ultimate internal principle by which we think, feel, and will, and by which our bodies are animated. The soul is seen as the core principle of life or as the essence of a being 1. Views on the permanence of the soul vary throughout religious tradition as well. While some view it as a mortal entity in flux others believe the soul is an immortal and permanent unit. These interpretations vary from time period to time period and between religions. These characteristics of the soul are interpreted differently through an Eastern or
The author says, “Even when “inner” and “outer” are construed as metaphors..” Essentially, some people might believe that the “outer” and the “inner” part of ourselves are separate and others will think that it is just a metaphor to explain something that is already incredibly complex. Are we a mind, a body, or both? Valid question that has many answers based on the vast amounts of
A body is just a body without a brain to command it and a brain can only do so much without a body to yield. It’s undeniable that the mind and body are completely dependent on the other to function, but where do they join together to form a unique individual. To what extent do the mind and body bridge together to form a unique individual? Is there even a bridge that connects them or are the mind and body separate entities who solely rely on each other to function, but that’s where all the shared boundaries that create a person end.
- I can imagine myself as a thinking thing existing apart from the body (as shown by the different essences in the argument from essence.).
The mind and body problem can be divided into many different questions. We can consider or ask by ourselves that what is the mind? What is the body? And do both of them are co-existing, or does the mind only exist in the body? Or does the body only exist
According to Buddhist teachings an individual is composed off five different aggregates of existence referred to as skandhas. First, there is the physical form which is the physical appearance of an individual. Secondly, there is the sensation (feelings, emotional and physical, and our senses). Third, there is perception. This is how people think about different
Edward Taylor’s “Meditation Six” uses a coin-based conceit to explore the ambivalence of the persona; using the coin, Taylor describes his spiritual value to God in material terms. The first stanza reflects an uncertainty within Taylor about his worth to God. He equates himself to gold, asking if he is “thy gold” (1) or merely a vessel for God’s wealth—the congregation. The speaker worries he may only appear to be worthful to God, but he is worthless underneath and “brass in heart,” alluding to the Brazen Serpent of the Bible. Working through his ambivalence, the speaker compares the impression of the grace of God to the stamp on a coin, and he asks if God has left such an impression on him, stamping value onto worthless metal. Taylor writes that he is “a golden angel” in God’s hand, meaning he is valuable to God, which ends his ambivalence as he concludes that he is worthful as a man. In the final stanza, the speaker asks God to make his soul the plate, a blank coin, onto which God stamps value with his “superscription in a holy style” (16). The speaker then becomes a coin with value to God, part of God’s hoard, whereby Taylor acknowledges that he is one of many. A surrender ends the conceit and poem, the speaker asks if he may be an angel, period slang for an English coin, in God’s eyes and if God may be his Lord.
What I found in the literature was that, so-called spiritual experiences are part of every culture and have shaped spiritual and religious traditions. It is clear to me that “I” am not the physical body, but “I/God” is a consciousness in eternity,
For centuries philosophers have engaged themselves into conversations and arguments trying to figure out the nature of a human person; this has lead to various theories and speculation about the nature of the human mind and body. The question they are tying to answer is whether a human being is made of only the physical, body and brain, or both the physical or the mental, mind. In this paper I will focus on the mind-body Identity Theory to illustrate that it provides a suitable explanation for the mind and body interaction.
We were all so eloquently crafted to be different and we should know our own souls for that very reason. No one human being was, or will ever be made the exact same way. Some of our desires
Some would choose to declare that every human being is both a body and a mind. Both being gelled together until death, than having the mind go on to exist and the body being lifeless. A person lives throughout two collateral histories, one having to do with what happens to the body and in it, and the other being what happens in and to the mind. What happens to the body is public and what happens to the mind is private. The events which reply to the body consist of the physical world, and the events of the mind consist of the mental world.