Selfishness is, at base, the concept and/or practise of concern with one's own interests; it is often used to refer to a self-interest that comes in a particular form, or above a certain level. In modern western culture, the term usually connotes self-concern that is excessive or improper (in the sense of harming others) rather than self-interest itself. It is considered by many to be a negative character trait. In particular, it is traditionally proscribed by most religions, and many non-religious philosophies se ...

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 I have often heard people express a desire to become more sensitive and compassionate, while confessing that they probably loved themselves too much to succeed in that ambition. In all the cases I have observed, the problem was exactly the reverse. It is because we do not love ourselves enough that our relationships become problematic. Compassion and sensitivity to others are direct by-products of self-love.

Read more here: » Selfishness: Selfhisness is a good thing

Selfishness Making the gratification of the personal self or ego the paramount aim in conduct; a disregard of the interests of others. While individualism is a necessary stage in evolution, yet humanity on the upward arc of evolution is on the road towards realization of the essential unity of all selves. Hence selfishness is our greatest obstacle in spiritual unfolding or development.

It is not its grosser manifestations that are most harmful, but the subtler forms in which it may wear the mask of the virtues. It is overcome by aspiration towards the source of our being, by recognizing the barrenness and futility of self-seeking and its destructive results, and by the cultivation of that primal instinct of altruism which is at the heart of every being.

What is here called selfishness corresponds in the minds of Buddhist philosophers and scholars to the ideas they disputed grouped about the word atman. They never intended to deny the fundamental meaning of atman or selfhood, and yet this misconception of ancient Buddhist teaching has brought about the false idea that Gautama Buddha and his followers taught that man has no essential self or selfhood. Because selfishness was popularly considered the permanent soulhood in man, the doctrine of anatma (in Pali, anatta) was strongly and continuously taught.

The deduction shows clearly that even in India at the time of the Buddha, selfhood in its popular sense of concentration on the lower self and its interests was as popular and widespread as today. It is a paradox that in selflessness is found the noblest and highest emanation of self-expression of the atman or spiritual self in man.

(See also: Selfishness , Mysticism, Mysticism Dictionary)

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Selfless action is the outward expression of selfless love. When the heart is filled with love, it expresses itself in the form of unselfish action. One is a deep inner feeling and the other its outward manifestation.

Without deep, unconditional love, selfless actions cannot be performed. In the initial stages of our awakening, the actions we perform in the name of selflessness are not selfless, because the love we feel for ourselves is present in everything we do and say.

Read more here: » Selflessness and Selfishness: Beware the Minefield of the Mind

Cage Dream Symbols:

(Source: Myths - Dreams - Symbols)

Related pages: Dream Symbols, Dream Interpretation, Dream Symbol Cake, Dream Dictionary Cake, Meaning of dreams about Cake, Dream Interpretation Cake, Dream Analysis Cake, Dreaming of Cake

Cake, Sharing, Share, Selfishness, Accomplishments, Achievements

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Cake Dream Symbols:

(Source: Myths - Dreams - Symbols)

Related pages: Dream Symbols, Dream Interpretation, Dream Symbol Cake, Dream Dictionary Cake, Meaning of dreams about Cake, Dream Interpretation Cake, Dream Analysis Cake, Dreaming of Cake

Cake, Partially eaten cake, Sharing, Share, Selfishness, Accomplishments, Achievements, Buying a cake

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Bach Flower therapy is a unique medicine system that can change very subtle emotional and psychological states of being. Terror, depression, anxiety, irritability , intolerance, lack of confidence, hatred or selfishness... two drops thrice a day of the right remedy can uproot such deep-seated personality traits. And, in the process, heal the body.

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Raga (Sanskrit). One of the five Kleshas (afflictions) in Patanjali’s Yoga philosophy. In Sankhya Karika, it is the "obstruction" called love and desire in the physical or terrestrial sense. The five Kleshas are: Avidya, or ignorance; Asmita, selfishness, or "I-am-ness" ; Raga, love; Dwesha, hatred; and Abhinivesa, dread of suffering.

(See also: Raga , Theosophy, Spirituality, Body mind and Soul, Spiritual Dictionary,)

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Pratyeka-yana (Sanskrit) [from prati towards, for + eka one + yana vehicle, path]

The path of each one for himself, or the personal vehicle or ego, equivalent to the Pali pachcheka. Fully self-conscious being cannot ever be achieved by following the path for oneself, but solely by following the amrita-yana (immortal vehicle) or the path of self-consciousness in immortality, the spiritual path to a nirvana of high degree, the secret path as taught by the heart doctrine. The pratyeka-yana is the pathway of the personality, the vegetative or material path to a nirvana of a low degree, the open path, as taught by the eye doctrine. These two terms describe two kinds of advancement towards more spiritual things, and the two ultimate goals thereof: the amrita-yana of the Buddhas of Compassion, and the pratyeka-yana of the Pratyeka Buddhas.

Although advancing steadily in spirituality and upwards towards a lower nirvana, and therefore evolving on a path which is not only not harmful to humanity and others, but in a sense is even passively beneficial, the Pratyeka Buddha, precisely because his thoughts are involved in spiritual freedom and benefits for himself, is really enwrapped in a spiritual selfishness; and hence in the intuitive, albeit popular, consideration of Northern Buddhism is called by such names as the Solitary or the Rhinoceros -- applied in contrast to the Buddhas of Compassion, whose entire effort is to merge the individual into the universal, to expand their sympathies to include all that is, to follow the path of immortality (amrita), which is self-identification without loss of individuality with all that is.

When the sacrifice of the lower personal and inferior self, with all its hoard of selfish thought and impulses, for the sake of bringing into full and unfettered activity the ineffable glorious faculties and powers and functions of the higher nature -- not for the purpose of selfish personal advancement, but in order to become a helper of all that is -- the consequence is that as time passes, the disciple so living and dedicating himself finds himself becoming the very incarnation of his inner divinity. He becomes, as it were, a man-god on earth. This, however, is not the objective, for holding such an objective as the goal to be attained would be in itself a proof that selfishness still abides in the nature.

Abstractly, of course, pratyeka-yana can be used for sorcerers and the path of the Brothers of the Shadow, but such is not usual. Obviously the path of sorcery is a pratyeka path in the strictly logical sense. The path of the sorcerers is called the left-hand path, the path of darkness or of the shadows, the downward path, and is sometimes described by the term pratyeka-yana.

Actually, the path of the shadows and the path towards the light stretch in opposite directions; yet the ultimate goal of both is a nirvana. The path upwards, whether of the amrita or of the pratyeka, leads to the nirvana of spirit -- the amrita ultimately being far higher than that of the pratyeka; whereas the downward path of the Brothers of the Shadow leads also to a nirvana, but to enchainment in the avichi-nirvana of absolute matter for that hierarchy.

(See also: Pratyeka-yana , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

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chakra: (Sanskrit) "Wheel."

Any of the nerve plexes or centers of force and consciousness located within the inner bodies of man. In the physical body there are corresponding nerve plexuses, ganglia and glands.

The seven principal chakras can be seen psychically as colorful, multi-petaled wheels or lotuses. They are situated along the spinal cord from the base to the cranial chamber.

Additionally, seven chakras, barely visible, exist below the spine. They are seats of instinctive consciousness, the origin of jealousy, hatred, envy, guilt, sorrow, etc. They constitute the lower or hellish world, called Naraka or patala. Thus, there are 14 major chakras in all.

The seven upper chakras, from lowest to highest, are:

1)    muladhara chakra (base of spine): memory, time and space;

2)    svadhishthana chakra (below navel): reason;

3)    manipura chakra (solar plexus): willpower;

4)    anahata chakra (heart center): direct cognition;

5)    vishuddha chakra (throat): divine love;

6)    ajna chakra (third eye): divine sight;

7)    sahasrara chakra (crown of head): illumination, Godliness.

The seven lower chakras, from highest to lowest, are

1)    atala chakra (hips): fear and lust;

2)    vitala chakra (thighs): raging anger;

3)    sutala chakra (knees): retaliatory jealousy;

4)    talatala chakra (calves): prolonged mental confusion;

5)    rasatala chakra (ankles): selfishness;

6)    mahatala chakra (feet): absence of conscience;

7)    patala chakra (located in the soles of the feet): murder and malice.

See: pradakshina, Naraka, chakra, chakras

(See also: Chakra , Hinduism, Body Mind and Soul)

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MOTHER KALI

The Destroyer of Demoniac Attributes

It is unfortunate that Devi is ignorantly understood by many as a mere blood-thirsty Hindu Goddess. No! Devi is not a vicious demoness nor is She the property of the Hindus alone. Devi does not belong to any religion. Devi is that conscious power of God. The words Devi, Shakti, etc., and the ideas of different forms connected with these names are concessions granted by the sages due to the limitations of the human intellect; they are by no means the ultimate definitions of Shakti.

From " Hindu Fasts & Festivals " by Sri Swami Sivananda.

Read more here: » Kali: The Hindu Godess Mother Kali

Hinduism and Polygamy: Hindu view on Polygamy

Polygamy and polyandry were prevalent In ancient India, but it is doubtful whether they were ever popular in the public opinion. It was practiced mostly by the warrior castes and rich merchants. Many Hindu gods are also depicted as polygamous, with two or more wives. The goddesses are not actually wives in the physical sense but pure universal energies who assist their gods to maintain dharma (good order) in the universe. They do not possess physical bodies, though they can appear in human form if they want to. Present day Hindus consider both polygamy and polyandry primitive and archaic, remnants of an old society that still haunt the lives of a few unfortunate victims. In India Hindus acknowledge polygamy as both illegal and immoral. 

Read more here: » Hinduism and Polygamy: Hindu view on Polygamy

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