aseed

am happy to share that during the last few years many professional bodies like ISABS, Astha, and ASEED, and few others have raised issues on spiritual being. Our last ISABS conclave and ASEED foundation day we did make a very sincere effort in this regard. In the second conclave, I could not personally bring many speakers on that including my beloved Guru Somanth due to his physical state of being. Let me provoke why many of us get confused with ‘being spiritual ‘ as against being religious. There is a third category, people fall in neither of the two-( rather in between the two). There is a subtle difference between the former two. As I understand, being a spiritual person is knowing more of oneself, sensing of one’s inner world, and able to address the inner and outer world with a clear sense of purpose and meaning to people’s life.

• CONGRATS TO the EDITORIAL TEAM OF ASEED  Institue Greater Noida for their creative publication
• AATMNIBHAR  BHARAT: Exploring Concepts and Strategic Vision in Making of New India published by Notion press on 27th October 22. Please place an order .you will find it a very meaningful and several deep contributions by eminent thinkers of India and research scholars to the treasure of self-reliance philosophy taken up by Indian leadership.
• The clarity of the "Spiritual Being" and its debate and theoretical underpinnings do not differ from anyone's religious precepts. I have had a chance of reading some literature from Christian and Islamic philosophical reviews. I found that the concept of spiritual Being stands common and consistent with every religious faith. It is universal to establish coherence and communion to the understanding of self to large extent. Islam says room, and Hinduism says  Atma (soul) .
• The issue of duality of the ‘in and out has been struggling for many Saints, Rishi, and Faqeers in the past. It is the issue even today for most of us here in our ISABS workspace
• .On being spiritual is also characterized by a greater sense of inner comfort  (peace) and clarity on the purpose of life. if we are aware of what the issues of life appear to be.Great sense of accomplishment through T group.

My being is generally clouded with my own beliefs,values,attitudes and I draw meaning of its impact in relationships with others. There is one set od duality

Another set of duality is my own thoughts, inner beliefs and value system, attitude are also impacting my relationship with my core being ‘Jeevatmaa

QUESTION 1: Is Spirituality has been found a way of gaining perspective of;life?

Spirituality recognizes that your role in life has a greater value than what you do every day. It can relieve you from dependence on material things and help you to understand your life’s greater purpose.  A Spiritually awakened being would attempt to learn how to coping with change or uncertainty with greater sense of purpose of life with ease and comfort without much leaning on the external world.

2 How do we differentiate being religious?

I am not sure if a religion binds people very close to the spiritual frame., But does so on an emotional and social frame with a specific set of organized beliefs and practices, usually shared by a community or group. It does drive me to seek community acceptance or rejection.

Yet my own beliefs and practices are very much coherent with what the community or a group is adhering to. For example, I am born in a Hindu family, and I have no idea at what age I was made to feel I am Hindu. It is a daily set of practices and beliefs and Sanskaaras created around have a profound impact on the sense of being. Many questioned, understood, agreed, disagreed and finally, I chose to be what I wanted to be or what they meant to be.

4. What is your understanding of Indian philosophical foundations on spirituality at the end of life-

A growing understanding of spirituality at the end of life demands more theoretical research on the subject. Empirical studies have highlighted the need for exploring philosophical and cultural concepts to facilitate a fuller understanding of spirituality at the end of life. Indian philosophy tries to inform the conceptualization of spirituality at the end of life in the Indian context. Three key themes from discourses on spirituality at the end of life have been analyzed:

• the concept of the human person, the purpose of life, and the meaning of death. The human person is from and of the Divine, and eternal, and is capable of cognition and experience.
• The purpose of human life is to unite with the ultimate Reality, the Divine, by living life righteously according to prescribed ways and by achieving detachment from the illusion of the world.
• Death is part of life and not that which ends it. The moment of death is an opportunity for the ultimate transformation,
• Moksha. Analyzing these philosophical foundations can provide the contextual frame for understanding the spiritual needs
• of palliative care patients and their families and the possibility of developing culturally relevant approaches to providing spiritual care at the end of life.

Studies have demonstrated that Indian philosophical and religious concepts such as Karma, dharma, ātman, and the notion of rebirth, for example, have a considerable influence on Indian perceptions of spirituality at the end of life.