The mission of The Golden Age Foundation is to help humanity to a fundamental change where the consciousness undergoes a true transformation.

During the Oneness Festival, Dasajis, monks and nuns of The Golden Age Foundation, will be holding a number of satsangs covering topics like Enlightenment, Mysticism, Shristi – The Art of Parenting, Female Spirituality, Yoga & Meditation and about the art of living a joyful life.

For those who are really seeking a profound inner change, The Mukti courses are offered after the festival at The World University of Consciousness.

Read more here: » Enlightenment: The Mukti Courses at The World University of Consciousness

Serve, Love, Give

Become a Karma Yogi and work for the well-being of the world. You must do universal service in order to attain the state of being one with the universal consciousness.

From "Easy Steps to Yoga" by Sri Swami Sivananda.

Read more here: » Karma Yogi: Serve, Love, Give - Become a Karma Yogi

The Cosmic Force And Shiv-Shakti

Before creation took place there was nothing but a pervading consciousness that had no name. Creation was the result of manifestation of this pervading consciousness.

The first form in which the consciousness manifested was Adi Shakti, Gayatri or power. From her emerged everything else. Once the universe was created there was a need for super forces or energies to look after the governance of the world. To perform this role Adi Shakti manifested herself into the trinity: Brahma, Vishnu and Shiva.

Read more here: » Shiv-Shakti: The Cosmic Force And Shiv-Shakti

The Oneness Festival and The World University of Consciousness is arranged as a joint venture between a team of people in the west, with the headquarters in Sweden, and the Golden Age Foundation in India.

The Golden Age Foundation is a non-profit spiritual Institution. The Institution is born in India and is well known as Kalki Dharma.

Read more here: » Enlightenment: Presentation of The Golden Age Foundation

The Absorption In Paramatman

23. Through the absorption of their respective Upadhis or vehicles all these in turn are absorbed in the Pratyagatma-the three aspects of consciousness, Visva, Taijasa, and Prajna in man, the three, Virat, Hiranyagarbha, and Ishvara in the universe, the egg of the universe, the egg of man and the seven worlds.

From "Kundalini Yoga" by Sri Swami Sivananda

Read more here: » Yoga-Kundalini Upanishad: The Absorption In Paramatman

Presentation of The Golden Age Foundations very extensive and far-reaching rural mission.

The Oneness Festival and The World University of Consciousness is arranged as a joint venture between a team of people in the west, with the headquarters in Sweden, and the Golden Age Foundation in India.

Read more here: » The Rural Mission of The Golden Age Foundation

Olivia Mathis from Australia describes her experiences from attending Samskarashuddhi and Mukti 3 at The World University of Consciousness after The Oneness Festival August 2003. Olivia also received a diksha for Enlightenment from Kalki, The Founder of The Golden Age Foundation.

Read more here: » Enlightenment: Diksha for Enlightenment by Olivia Mathis

Spiritual Growth: The Certainties of A Changing World

You can be at ease with the uncertainty of the world when you realise the certainty of the consciousness. Often people do just the opposite. They are certain about the world but uncertain about God. They rely on something that is not reliable, and they get upset. Uncertainty causes craving for stability. The most stable thing in the universe is our Self.

Read more here: » Spiritual Growth: The Certainties of A Changing World

 Above the rational mind and below the soul realm is an intermediary plane of consciousness that I call the intuitional. It is very difficult to characterize this realm, because it transcends mental concepts but is still not a realm of being like the soul. The intuitional plane is the "highest" or most subtle and universal part of the created worlds. Although God and souls are the truly creative agents of the universe, we could say that the process of creating begins with the intuition and then moves to concepts, feeling responses, images and shapes, and finally physical manifestation. Thus intuition is a key to initiating creativity.

Read more here: » Intuition: Psychic Perception, Spiritual Insight, and Inspiration

Neither the body nor the senses are real - these are only instruments of varied expressions and actions associated with the temporal world of Atman , the Divine Self.

It is on realising the Atman that we become aware that we are essentially a fragmented part of the Universal Soul.

The individual consciousness though infinite and one, is manifested in finitude of body and mind. The goal of human life is attaining oneness with the infinite.

(See also: Oneness, God and Religion, Peace on Earth, Peace of Mind, Love and Happiness, Life and Beyond, Body Mind and Soul)

Toward Ultimate Communion: Yoga

 Hindus look to God and the Gods for very practical assistance - from affairs of employment, family, heart to knowledge both secular and superconscious. A Hindu devoutly believes that the Gods from their dwelling in the Third World are capable of consciously working with the forces of evolution in the universe and they could then certainly manage a few simpler problems. He devoutly believes that the Gods are given to care for man on the planet and see him through his tenure on earth and that their decisions are vast in their implications. Their overview spans time itself, and yet their detailed focus upon the complicated fabric of human affairs is just as awesome.

Read more here: » Hinduism: Toward Ultimate Communion - Yoga

Emanationism technically is a henotheism component in the cosmology of certain religious or philosophical systems that argue a Supreme Being did not directly create the physical universe, but instead emanated lower spiritual beings who created the world. According to this paradigm, Creation proceeds as an outpouring or even a transformation in the original Absolute or Godhead. The Supreme Light or Consciousness descends through a series of stages, gradations, worlds or hypostases, becoming progressively more material and embodied, before finally turning around to return to the One, retracing its steps thr ...

Read more here: » Emanationism: Encyclopedia - Emanationism

From Leibniz, Lessing, Fichte, Jacobi and the Romantic school he had imbibed a profound and mystical view of the inner depths of the human personality. The ego, the person, is an individualization of universal reason; and the primary, act of self-consciousness is the first conjunction of universal and individual life, the immediate union or marriage of the universe with incarnated reason. Thus every person becomes a specific and original representation of the universe and a compendium of humanity, a microcosmos in which the world is immediat ...

See also:

Friedrich Schleiermacher, Friedrich Schleiermacher - Biography, Friedrich Schleiermacher - Philosophical System, Friedrich Schleiermacher - Ethics, Friedrich Schleiermacher - Religious System, Friedrich Schleiermacher - Bibliography

Read more here: » Friedrich Schleiermacher: Encyclopedia II - Friedrich Schleiermacher - Religious System

universal mind: In the most profound sense, mind is the sum of all things, all energies and manifestations, all forms, subtle and gross, sacred and mundane. It is the inner and outer cosmos. Mind is maya. It is the material matrix. It is everything but That, the Self within, Parasiva, which is timeless, formless, causeless, spaceless, known by the knower only after Self Realization. The Self is the indescribable, unnameable, Ultimate Reality. Mind in its subtlest form is undifferentiated Pure Consciousness, primal substance (called Parashakti or Satchidananda), out of which emerge the myriad forms of existence, both psychic and material.

See: awareness, mind, chitta, consciousness, maya, tattva, world Three phases of mind, Five states of the mind.

(See also: Universal mind, Hinduism, Body Mind and Soul)

Cosmogenesis (from Greek kosmos world + genesis birth)

The genesis of worlds, as distinguished from anthropogensis or the genesis of mankind; as defined by Blavatsky: "At the commencement of a great Manvantara, Parabrahm manifests as Mulaprakriti and then as the Logos. This Logos is equivalent to the 'Unconscious Universal Mind,' etc., of Western Pantheists. It constitutes the Basis of the subject-side of manifested Being, and is the source of all manifestations of individual consciousness. Mulaprakriti or Primordial Cosmic Substance, is the foundation of the object-side of things -- the basis of all objective evolution and Cosmogenesis" (SD 2:24). The word is not restricted to earth, but includes innumerable globes; nor is it confined to those worlds which happen to be visible to our eye, but includes worlds on all the various planes of manifested substance.

It does not mean that the worlds were created ex nihilo by divine fiat, nor that they were merely the productions from dead, unconscious, albeit eternal and uncreate matter. Again, cosmogenesis is not a process which has occurred only once and for all, but a process which is repeated indefinitely during manvantaras and after great pralayas. Thus worlds are evolved from the state of latency or pralaya into which they passed at the close of the preceding manvantara, and both primordial matter and primordial spirit come from the same source -- parabrahman -- and are resolved again into it.

The process is one of evolution or progressive manifestation on various planes of objectivity of the potentialities latent in the spiritual germ. World must be understood, not with regard to any standards of size, but as including a universe of stars on the one hand and an atomic speck on the other.

The births and rebirths of worlds are not the haphazard productions of a consciousness eternal in its working on matter, eternal in itself and different from consciousness; but are the offspring or productions of consciousness-life-substance periodically manifesting its inherent life and powers by the appearances of different world systems -- be these galaxies, solar systems, individual suns, or planetary bodies; or again, in the infinitesimal realms, atoms and their component electronic monads. The entire process of the appearances and disappearances of world systems is dependent on inherent karmic causality manifesting on all planes and taking its rise in the characteristics and action of consciousness and consciousnesses.

(See also: Cosmogenesis, Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

From Leibniz, Lessing, Fichte, Jacobi and the Romantic school he had imbibed a profound and mystical view of the inner depths of the human personality. The ego, the person, is an individualization of universal reason; and the primary, act of self-consciousness is the first conjunction of universal and individual life, the immediate union or marriage of the universe with incarnated reason. Thus every person becomes a specific and original representation of the universe and a compendium ot humanity, a microcosmos in which the world is immediat ...

See also:

Friedrich Schleiermacher, Friedrich Schleiermacher - Biography, Friedrich Schleiermacher - Philosophical System, Friedrich Schleiermacher - Ethics, Friedrich Schleiermacher - Religious System, Friedrich Schleiermacher - Bibliography

Read more here: » Friedrich Schleiermacher: Encyclopedia II - Friedrich Schleiermacher - Religious System

World conscience is the idea that with global communication we as a people will no longer be estranged from one another, whether it be culturally, racially, or geographically. Instead, we will approach the world as a place in which we all live, and with newly gained understanding of each other we will begin to make decisions based on what is beneficial for all people. Related to this idea is the idea of world consciousness. It too, looks at people in terms of the collective, but refers more to the universal ideas of the cosmos, instead of the interconnectedness of choice. See also:

Conscience, Conscience - What is conscience?, Conscience - Differing Views of Conscience, Conscience - Aquinas, Conscience - World Conscience, Conscience - Joseph Butler, Conscience - Medieval conceptions of conscience, Conscience - Conscience in Catholic theology, Conscience - Conscientious acts, Conscience - Law

Read more here: » Conscience: Encyclopedia II - Conscience - World Conscience

The most widely published non-religious text in the early middle ages was Boëthius's Consolation of Philosophy. Through it and his translations of Aristotle, Boëthius was able to preserve the memory and philosophy of Aristotle for Christendom. Most authorities agree, though, that Islamic scholars preserved the tradition of Aristotelian scholarship in much more depth than that of Christendom. By the thirteenth century the ongoing "reconquest" of Spain had the unintended consequence of bringing back into the consciousness of the Latin literate world the riches of ancien ...

See also:

Problem of universals, Problem of universals - Ancient times, Problem of universals - Medieval times, Problem of universals - Modern times, Problem of universals - Three contemporary realists

Read more here: » Problem of universals: Encyclopedia II - Problem of universals - Medieval times

A Theosophical definition of Plane (Planes) :

Plane (Planes)

This is a word used in theosophy for the various ranges or steps of the hierarchical ladder of lives which blend into each other. There are no solutions of continuity in space, either in inner and invisible space or in outward and visible space. The physical world grades off into the astral world, which grades off again into a world higher than it, the world which is superior to the astral world; and so it continues throughout the series of hierarchical steps which compose a universe such as our universe. Remember also that the boundless All is filled full with universes, some so much greater than ours that the utmost reach of our imagination cannot conceive of them.

To quote H. P. Blavatsky in this connection, in her Theosophical Glossary under this same head:

"As used in Occultism, the term denotes the range or extent of some state of consciousness, or of the perceptive power of a particular set of senses, or the action of a particular force, or the state of matter corresponding to any of the above." (See also Hierarchy)

See also: Plane (Planes, Mysticism, Body Mind and Soul)

Turiya (Sanskrit) The fourth; the state of consciousness which the Buddhas and Christs, and occasionally great but less evolved people, reach in their times of spiritual ecstasy -- high samadhi. It is the fourth state of the famous Taraka-Raja-Yoga system in India, equivalent to a raising and temporary coalescence of the human consciousness with the atman, otherwise called nirvana. In this turiya state the divine self is perceived by the individual entitative self as its parent; and the atman thus is realized to be in its essence free of any mayavi distinction from its universal divine source. Turiya, the highest of all the states into which the consciousness may cast itself or be cast, "which is a practical annihilation of the ordinary human consciousness, is an attainment of union with atma-buddhi overshadowing or working through the higher manas. Actually, therefore, it is becoming at one with the monadic essence" (OG 72).

Turiya is a state or condition of consciousness which to the eye of an observer seems to be that of the deepest abstraction from things of the material world -- that state which to most people would seem to be a complete or perfect trance, physically speaking. The higher consciousness of the human being, often unconsciously to the brain-mind consciousness, enters into turiya and brings about for the physical person a condition of perfectly dreamless sleep; however, it is a state of the highest or most exalted spiritual and intellectual activity.

"In Pralaya, or the intermediate period between two manvantaras, it [the monad] loses its name, as it loses it when the real ONE self of man merges into Brahm in cases of high Samadhi (the Turiya state) or final Nirvana; 'when the disciple' in the words of Sankara, 'having attained that primeval consciousness, absolute bliss, of which the nature is truth, which is without form and action, abandons this illusive body that has been assumed by the atma just as an actor (abandons) the dress (put on)' " (SD 1:570).

See also JAGRAT; SUSHUPTI; SVAPNA

(See also: Turiya, Mysticism, Mysticism Dictionary, Body mind and Soul)