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Karma, Reincarnation, and Suffering: By Alan Jacobs
There is a great deal of misery and anxiety occupying peoples’ minds these days about the suffering currently undergone on the Planet through terrorism, local armed conflicts, starvation, disease and economic depression. Many atheists and agnostics base their skepticism about the existence of God on the observation that a benign and benevolent God of Love could not possibly exist, or else he would not permit so much world suffering.
According to sages, the highest teachings of the world religions are contained in the idea that we are all “One” and that we come from the same divine source to which many names can be given. Sri Ramana used to say that, “God is the actual form of love”. So why then so much suffering in the world? From the standpoint of our own teaching, that of the great Sage, Sri Bhagavan Ramana Maharshi, we must first understand that this plane of existence must be seen as a field of Karma in which the plan for human evolution is embedded.
As the Bhagavad Gita, and Ramana Maharshi point out, men and women are born into this planet with Karma or Destiny preordained by Iswara or Almighty God, for their own spiritual development. This was stated to Paul Brunton in his dialogue with Ramana and is fully recorded in the Book ‘Conscious Immortality’.
Nobody actually dies in Reality. Lord Krishna told Arjuna “Do not grieve!” After an interval of rest, the soul or jiva is reborn into a new life, again chosen from its latent tendencies, accumulated in previous lives, for his or her spiritual growth. This cycle continues until as a result of meritorious deeds they are, then through Grace, eventually brought to this teaching which in due course will lead them to Self Realisation. Then the whole Karmic scheme collapses and nature of God as Love is realized.
Sri Ramana’s point of view is well and fully expressed in a long answer given in Talks No. 272 on October 23rd. 1936. Also David Godman’s excellent anthology ‘Be As You Are’ has a long Chapter , N0.20., entitled Suffering and Mortality, and a further Chapter called Karma, Destiny and Free Will, with all the appropriate answers to this unnecessarily vexatious question. For those who are troubled by the problem of world suffering they would do well to read this material. Briefly Bhagavan states that from a higher perspective the question concerning the triad of world, God and individual should be seen as inventions of the mind. From a lower perspective, instead of worrying about the world, we should allow ‘He who created it to look after it’.
If this is accepted then the sufferings which people endure are benign in the sense that this is their preordained karma for the soul’s spiritual development. Bhagavan once said that all suffering leads to God Realisation. Nobility of soul and very many virtues are only born out of suffering. This samsara which is a time of purgation and purification uses suffering to bring its children back to true values rather than linger in the hedonism of a decadent and corrupt culture. As Hafiz wrote
“Never the greatest man that yet was born
Has plucked a rose so soft it has no thorn.”
We live in a world based on the law of polar opposites, which we have to surmount.
There has always been suffering on the planet. The suffering endured in the two great world wars makes contemporary suffering almost infinitesimal in comparison. At the same time we must never be hard hearted and indifferent to any suffering, and always act with compassion. As Bhagavan taught, if suffering comes our way, and in our path, we must do our utmost to relieve it. The Jnani is all compassionate, not only to human beings but to animals and plants as well. The greatest help we can bring to Humanity is our own Self Realisation which mitigates world suffering both amongst believers and the faithless.
The question is often asked “how do I deal with suffering when it happens?” Primarily one must ‘accept’ that whatever it is , ultimately it is all for the best. The human mind cannot understand the Higher Wisdom. With this form of surrender, one gradually perceives the lesson that we were meant to learn from our suffering. Every day living is full of stress, anxiety, loss and disappointment. After the acceptance to which I have referred we must hand over the whole burden of our life to God or the Sat Guru in our Heart as an act of surrender. Then he carries our burden, and all our cares are his.
Ultimately we must accept that everything which happens from galaxy to atom does not move without the permission of the Divine Will. Who are we with our petty egotistic humanoid perception, based on personal pleasurable satisfaction, to question the actions of the Master of the Universe, which are beyond our intelligence to even remotely fathom?
Alan Jacobs
Note from the Editor: Alan Jacobs is prominent devotee of Sri Bhagavan Ramana Maharshi and has written a number of articles on this site. Alan’s article on self enquiry is given below. It also contains more information about Alan. Alan is also the moderator for the largest Sri Ramana group on yahoo groups called HarshaSatsangh.
Is The World An Illusion? By Alan Jacobs
Unreality of the World
The Guru Vachaka Kovai, the Garland of Guru’s sayings, is a comprehensive collection of the Maharshi’s Sayings, composed and strung together by the great Tamil Poet Muruganar.This translation is by Professor K.Swaminathan.
In Part 1, after the invocation there is a long section called ‘The Quest’, and part 2 is entitled the Unreality Of The World, and continues from verse 63 to 70.. Verse 69 states
The world perceived by the poor jiva
Lapsed from its own Being true,
Buried in darkness, and believing
That it is but the body, alas,
The world thus seen is non-existent;
Yes, it is indeed unreal.
The thrust of this verse, and those like it is underlined by the often quoted passage in Letters from Sri Ramanasramam, 24th August, 1946, quoted in the marvelous book Muruganar’s Padamalai, edited by David Godman. On page 283 of the Chapter entitled The Reality Of The World Appearance we read.
Bhagavan:” In the sadhak stage [the stage of being a spiritual seeker] you have got to say that the world is an illusion. There is no other way. When a man forgets he is Brahman, who is Real, permanent and omnipresent, and deludes himself into thinking that he is a body in the universe which is filled with bodies that are transitory, and labours under that delusion, you have got to remind him that the world is unreal and a delusion. Why? Because his vision which has forgotten its own Self is dwelling in the external material universe. It will not turn inwards into introspection unless you impress on him that all this external universe is unreal. When once he realises his own Self, and also that there is nothing other than his own Self, he will come to look upon the whole universe as Brahman.”
Like very many sadhak’s I found it difficult to be convinced that the world we perceive is ‘unreal’. I realised that the concepts of space, time, and causality are inherent in the organ ofcognition and create the screen of consciousness on which the world stage, actions and pictures are projected.Also that quantum physics has confirmed that what we see, feel, smell , touch and taste is not what it appears to be, but subtle energies in constant movement. But, It was not until I read the Advaita Bhoda Deepika, The Lamp of Non-Dual Knowledge, a short work, highly spoken of by Bhagavan that I followed the complete logic of this point of view.
I summarise my findings as follows, largely based and inspired by Chapter 1 of this marvellous treatise, entitled On Superimposition.
1. All is Absolute, pure, infinite Consciousness, non-dual, Supreme Intelligence, the Self-Existent Self or Brahman.
2. Maya or Illusion, the powers of veiling and projection are inherent powers in Brahman.
3. These powers manifest an apparent, but unreal Universe. Unreal because it was NOT before manifestation and will NOT BE after dissolution. Therefore it is likened to a dream in the Supreme Intelligence or Mind of Brahman. Thus the apparent Universe is but an appearance based on Brahman. It does not exist apart from Brahman. It could be termed, therefore, a confusion between the Real and the Unreal, or neither Real nor Unreal, or both Real and Unreal. In the Vedanta, the term Real is applied to the Immutable or Unchanging. The apparent world is constantly changing, in a state of flux, becoming and decaying, so it cannot be termed Real in this sense, whereas Brahman is immutable, unchanging and eternal.
4. The ignorant ‘jiva’ (the ajnani) or individual soul is reborn and dies continuously through many lifetimes, until Self Realisation. It carries forward from each life the seeds of many latent tendencies from previous lives, although its True Nature is also the Absolute Pure Consciousness of Atman-Brahman. But because of the implicit Maya, projection and veiling, inherent in the Self of Pure Consciousness or Brahman, it identifies with its insentient body and creates a Universe from its latent tendencies (vasanas) through the mind, (organ of cognition, the brain and sensorial adjuncts). The mind is a wondrous power in the Self. The world it sees, composed of latent tendencies , and thoughts is therefore of the nature of a dream, even an hallucination, and may be termed ‘unreal’.
5. The latent tendencies inherent in each jiva at the time of each life, are selected by Isvara, an adjunct of Brahman, for its spiritual development. So all is benign, based on Love, essentially. This is stated By Bhagavan in answer to a question by Paul Brunton quoted in the book Conscious Immortality on Page 130 , Chapter 10.
6. The mind-body complex, personal individuality, other sentient beings, and the Universe of multiplicity, are therefore a superimposition on the Self which is now living from reflected Consciousness, mirrored by egotism and the latent vasanas.
7. Through Grace, the jiva receives the teachings of Advaita from a Jnani, and when fit, through assimilation of this Knowledge and mental purification through right intellectual discrimination, spiritual practice and devotion, he or she is shown the way to awaken from the dream of suffering and transient joy (samsara). The means are through Self Enquiry into the source of the ego, the Self and the illusory nature of the Universe.
8.At the same time one lives one life as if it was real, knowing it to be unreal, and accepting all that happens as ultimately for the best.
9. When there is an awakening from the dream of life, the transmigration of the jiva is over. The immortal Self of infinite Consciousness is Realised directly and one lives from that state of ‘sahaja’ until the mind-body falls off in death, and one is absorbed into Brahman or Infinite Consciousness, no longer a separate individual identified with its body-mind. All is the Self, and the world is seen to be Real because its substratum is now known to be Brahman.
I hope this essay, into a difficult metaphysical question may be helpful to seekers baffled by the world illusion.
Final comments:
Re-reading Bhagavan’s Eight Stanzas to Arunachala, a marvelous poem, I came across this verse which sums up my Essay. I add it as an addition, as it seems to sum the whole question up, very succinctly.
6. Thou art Thyself, the One Being, ever aware as the Self-luminous
Heart! In Thee there is a mysterious power (Shakti) which without Thee is nothing. From it proceeds the phantom of the mind
emitting its latent subtle dark mists, which illumined by Thy light (of consciousness)
reflected on them, appear within as thoughts whirling in the vortexes
of prarabdha, later developing into the psychic worlds and projected
outwardly as the material world transformed into concrete objects which are
magnified by the outgoing senses and move about like pictures in a cinema show.
Visible or invisible, oh hill of grace, without Thee they are nothing!
Alan Jacobs
2014 New Year Message From Dr. Harsh K. Luthar
Dear Friends,
Humanity stands at the crossroads of destiny. Amidst wars and conflict on this planet, along with poverty, disease, and changes in the environment leading to global warming, the way ahead is not clear to me. Is it clear to you? If so, please share your views.
Our heroes in the past have tended to be warriors, kings, conquerors, entrepreneurs, innovators, inventors, who through their power of imagination, genius, organization, cleverness, and ingenuity were able to succeed beyond measure and attain personal empires, fortunes, and glories. I ask you all to consider that perhaps we need different types of heroes if human evolution is to find its rightful purpose and survive. Our heroes, out of necessity now, have to be those with a long term vision of peace. Our heroes have to be the Peace Makers. Without them, the very survival of humanity is at stake.
I read somewhere that in the 19th century, over 19 million people died in armed conflict. In the 20th century, probably due to more sophisticated weapons and technology, almost 110 million people died in wars. Now we are in the 21st century. One wonders what will happen in this century to us, our loved ones, our children, grandchildren, sisters, brothers, neighbors, friends, and the human family in general?
Will our wisdom finally catch up with our knowledge, cunning, technology, ruthlessness, and the ability to destroy each other along with the planet? Or are we helpless in face of the human condition where gross self-interest, violence, and vengeance are the rules for individuals, groups, and nations. Even the environment and the various species of plants, animals, and sea creatures have not been spared from the tendency of humans to violate.
A careful analysis of human violence no longer involves simply evaluating a moral issue. This reflection is important because the answers we come up with and the way we operationalize and implement these will impact the long term future of humanity it self.
Violence means to violate. To impose one’s will on another is a form of violence. Violence, of course, is part of all nature. Some violence is even essential for survival. However, excessive and unnecessary violence breeds fear, resentment, anger, and rage. It is not a recipe for any type of realistic peace among human beings. A strong person, group, organization, and even a nation can always attain a temporary victory. But such a victory generally comes with lasting consequences of worry, fear, anxiety, and retaliation. Violence and Peace can never stay in the same house together.
Is violence so genetically embedded in humanity that, even knowing better, we are simply unable to overcome it? Is the destruction of humanity inevitable because of our helplessness in face of our root instincts? I shudder at the thought of this possibility. What comforts me in such moments are the Peace Makers and the way they lived their lives. You know who they are. You have heard of them. We have read their stories. Possibly, if we are very lucky, we might have run into one at some point in our life. Buddha, Jesus, Mahavir, Gandhi, St. Francis of Assisi, Bishop Tutu, Mother Theresa…there must be thousands of such heroes. It does give me some hope that there have been human beings who somehow were able to rise above the instinct to survive and lived their lives for others.
It seems to me that the path shown by the Peace Makers throughout history contains the seeds for survival of humanity. Embracing Ahimsa as the engine of human evolution has now become essential. The supreme principle and the cardinal rule of the spiritual life has always had its foundation in the ancient philosophy of Ahimsa or nonviolence. This principle can no longer be limited to the spiritual life and must be broadened to include all aspects of life and creative endeavors such as business, politics, and world affairs. In fact, we have no choice but to do that.
The energy of consciousness, projected through the mind, is responsible for evolution of humanity through breakthroughs in technology and improved understanding of how the physical and subtle laws of the universe function. However, without Ahimsa (nonviolence) as the basic foundation of our thinking, the power of the mind can easily turn into a destructive force with the possibility of undermining human civilization.
Without truly understanding the nature of our interdependence with each other as human beings regardless of country, race, religion; and without realizing that we share with the plants, animals, water, air, and all living beings, this common desire to flourish, Ahimsa as a philosophy is difficult to understand and embrace.
Mahavira, the Jain prophet of nonviolence, said 2500 years ago that all beings have the natural desire to live and survive. Wanting to be safe, happy, and in a nurturing community is not unique to any particular country, culture, religion, or spiritual tradition. In fact, it is not even unique to human beings. Enjoying success at the expense of others including nature and the environment cannot be sustained. This is a simple but an ancient truth. According to the law of karma, if we wish to be happy, we should respect all life as sacred and minimize any type of violence to the extent we can.
Dr. Martin Luther King said in one of his sermons:
“Human progress is neither automatic nor inevitable. We are faced now with the fact that tomorrow is today. We are confronted with the fierce urgency of now. In this unfolding conundrum of life and history there is such a thing as being too late…We may cry out desperately for time to pause in her passage, but time is deaf to every plea and rushes on. Over the bleached bones and jumbled residues of numerous civilizations are written the pathetic words: Too late.” (Martin Luther King Jr. ‘Where do we go from here: chaos or community’).
My friends, prejudice, hatred, and incomprehensible violence are part of humanity. Still many individuals in every age, country, religion, and culture have been able to demonstrate the innate capacity of human beings to love, to nurture, to heal, to be peacemakers, and to forgive without reservation.
Like two lovers who are inseparable, Ahimsa and wisdom go hand in hand. Both point to the precious nature of all life and the sacredness of the present moment. Be that present moment and let compassion guide your way. You are the Peace Maker.
Love, Heart, and Enlightenment: By Dr. Harsh K. Luthar
Sri Ramana Walking
Sri Ramana once said that many advanced souls get liberation after reaching higher planes and that a few rare ones attain mukti (liberation) right here and now. In such cases their Prana along with mind (Kundalini Shakti) gets fully absorbed in the Spiritual Heart and the individual identity is dissolved into Brahman, the Self, the universal Heart and consciousness.
Caves of Arunachala
As we have been exploring Arunachala we keep finding ‘caves,’ some already widely known, and some not. A friend suggested that we put this onto the blog. This seems a good idea, and this is the first attempt in so doing. We can find nothing like this available now.
Our exploration of Arunachala is ongoing, and any more caves we find will be added to this. I will often refer to other postings where there may be more photos and information about specific caves.
I put quotes around the first instance of ‘caves’ since what are called caves here are often nothing more than a sheltered space under a big rock.
Is some cases the individual caves already have names in common use. Most do not, and for the purposes of this listing I am calling these by names that I made up. If other caves are known, or names of caves shows are known, I ask that you let me know, and I will update this listing.
Caves Associated with Sri Ramana Maharshi
Virupaksha Cave
Virupaksha is, for most, deeply associated with Sri Ramana Maharshi. Ramana lived where he lived for 17 years [1899-1916].
Below is a famous photo of the young Ramana at Virupaksha cave.
The cave is named for a famous saint, Virupaksha, who lived in this cave in the 1500’s, around the same time as Guhai Nama Shivaya lived nearby (see below). At Virupaksha’s demise, called here ‘maha samadhi,’ it is said that his body was transformed into vibhuti (sacred ash). In the interior of this cave there is a mound in the shape of Arunachala. It is said to be made of this vibhuti.
Skandashram
More on Skandashram is in the post Walking up to Skandashram.
Sri Ramana lived at Skandashram from 1916 to 1922. His mother joined him during this period, and for the first time cooking was done there. This is where the mother had her maha samadhi in 1922. Her room is now a shrine.
Mango Tree Cave
Sri Ramana lived here during the summer during the Virupaksha days. I do not yet have a photo. This will be added soon.
Guhai Nama Sivaya
This is another cave in which Ramana lived in 1899. It is here that he wrote the notes which later because the pamphlet, Who am I?
A bit more on this cave is in the post New Access to Ramana Sites below Virupaksha.
A short clip from Arunachala Grace Blog:
Guhai Namasivaya is known to have been born around the year AD 1548 in Karnataka to a pious Saiva couple. His spiritual nature became evident at an early age: he was virtuous in his conduct, adept at his studies and evinced no attachment to worldly matters.
He practised his system of yoga for many years and as a result of the dream guidance of Lord Mallikarjuna, the presiding deity of Sri Sailam, Guhai Namasivaya came to Arunachala and remained as a Guru, giving teachings to mature disciples who approached him.
Seven Springs Caves
The next four caves are shown in the Seven Springs posting. They are all located on the hill above Skandashram, one of the paths that goes to the top of the hill.
Godman’s Cave
This is a cave, said to be greatly improved by the work of David Godman in the 1980s. Maybe ten people can fit into this cave.
Altar in the cave.
Looking out the entrance. John, the archivist at Ramanasramam, stands outside the entrance.
Seven Springs 1
This is first of three caves found at Seven Springs. There is a stone entrance built, and a good altar in the cave. Maybe four people can fit in here.
Up the hill you can see stonework.
The entrance, from the inside.
Richard, offering incense to the altar.
Carol, exiting the cave.
Seven Springs 2
This is a small cave, behind Seven Springs 1. Maybe two people fit inside. Many stone and concrete improvements have been made.
Richard, meditating in the cave.
Ramana’s resting cave
I call it ‘Ramana’s Resting Cave’ since this is the cave that is documented in writing about Ramana where he was known to rest, while others made the climb up to the top of Arunachala.
It is in the shade all day with a nice breeze through it, and a view out through green trees.
The entrance is a bit tight, though.
Caves below Virupaksha Cave
These caves are described in the post New Access to Ramana Sites below Virupaksha.
Below Virupaksha 1
This cave is big enough that one or two people can sit in it.
Below Virupaksha 2
This cave is very small. One person can lie down in it.
Below Virupaksha 3 – Associated with Ramana?
This cave is said by local villagers to be one used by Ramana in the early days. Recently, people have built walls and a door and an altar in it.
The altar.
Caves on Papaji’s Knoll
These caves are shown in the posts Papaji’s Cave and Aum Amma’s Cave.
Papaji’s Cave 1
The first ‘cave’ of Papaji’s is in the area where part of his ashes were scattered. This is a nice place to sit and meditate at the altar that has been set up there.
Papaji’s Cave 2
The next of the caves named for Papaji, and one that he is said to have lived in, is near the first cave, down the rock and a bit up the path.
Carol enters the cave from the path.
Richard and Carol, meditating in the cave.
Below is part of a mother goddess statue, placed in this cave.
Aum Amma’s Cave
Aum Amma’s cave is the most developed of any cave we have found so far (except for those, like Virupaksha, which have had buildings constructed around them).
Many bags of cement were carried up the hill to make these cave improvements. Aum Amma lived her for several years until just a few years ago.
Stairs lead down into a main room.
There is a good view out the “window” in the main room. It looks like sometimes that people sleep in this cave, though you are not supposed to, and if you stay too long, the Forestry Department people will chase you out.
Caves in Kattu Siva area
Kattu Siva Cave
This cave is shown in the post Kattu Siva Cave.
There is a nice cleared area around the cave. this is good place to come during the heat of the day. There is plenty of shade.
Climbing over the rocks at the end of the clearing, a hole in the rock appears.
This is Kattu Siva’s cave. A big rock, in front of Richard, has fallen into the cave. Will someone be able to remove it?
On the top of the rock over the cave, a cement water catching area was made. The photo below looks over this to the Arunachala hillside behind Kattu Siva’s cave.
Cave Above Kattu Siva Meditation Perch
Related posts are: Kattu Siva Meditation Perch and Kattu Siva path Renewal – Part 1.
This is a small unused cave. Rocks need to be cleared from the floor to make a good sleeping area.
Mankala Cave
This cave is shown in the post Kattu Siva path Renewal – Part 1. It is under a rock that looks like a natural lingam as you approach this cave.
Cave next to Inner Path near Kannapar Temple
This cave is shown in the post Inner Path – Around Parvati Hill.
A path leads to it from the Inner Path.
This cave was improved with a stone and cement wall in front.
A nice cement floor has been put in the cave.
More caves to find, more of Arunachala to explore
I have heard of more caves. I have been told:
- There are four caves on the hill above the Mountain of Medicine Arunachala reforestation facility.
- There is another cave high above Papaji’s cave.
- There are three caves on the north side.
- There is a cave near Virupaksha occupied by a sadhu that does not like to be bothered.
What else is there? We have to explore to know more. If you know of any more caves that haven’t been listed, please let me know.
Pomegranate For Your Skin: By Dr. Jeanette Jacknin
Each year cosmeceutical companies and consumers alike search for the next big thing in anti-aging discoveries. This year, with everyone going “green” and searching for natural ingredients, pomegranate definitely is “in” in the anti-aging cosmeceutical industry. Dr. Carl Thornfeldt, MD in his March 2008 article in the Journal of Cosmetic Dermatology states “Mucocutaneous inflammation as the final common pathway of many systemic and mucocutaneous diseases including extrinsic aging has been established at the molecular and cellular levels.”[1] Pomegranate has known antioxidant and anti-inflammatory activity and has been documented in double-blind clinical trials to significantly improve signs of skin aging. Of the over 8000 known antioxidant ingredients, pomegranate is 1 in less than 20 have been incorporated into topical formulations which have been documented in human clinical trials to reverse signs of aging of the skin.
The status of the Pomegranate goes back as far as the history of agriculture itself, 10,000 years. Allusions to the pomegranate are readily found in the oldest cultures of the Indus Valley, ancient China, and classical Greece, as well as in the Old Testament. It has a long history of medicinal use, with the peel well regarded for its astringent use.
Anthocyanins account for the red-purple color of the pomegranate’s skin, flesh, and seed. More importantly, pomegranate juice made from squeezing the whole fruit is a rich source of punicalagin, a large polyphenol antioxidant. Pomegranate seeds are a good source of punicic acid, similar to conjugated linoleic acid.
Research has shown that the physiological effects of pomegranate juice constituents are remarkable in their preventive potential against two of the major chronic diseases of aging – heart disease and cancer. There is evidence of the pomegranate’s impact on heart disease, including its ability to enhance nitric oxide production in endothelial cells.[2]
There is also significant antiproliferative effects attributed to the pomegranate [3] in battling several breast cancer[4] and prostate cancer[5], and it has been shown to retard tumor growth in animals. One can also hypothesize that pomegranate juice may work the same way on skin cells.
In a study carried out at the University of Michigan Medical School, aqueous fractions prepared from pomegranate peel, fermented juice and lipophilic fractions of the pomegranate were examined for effects on human epidermal and dermal cell function.
Pomegranate seed oil was shown to stimulate epidermal call proliferation, and a mild thickening of the epidermis was observed! In contrast, pomegranate peel extract stimulated type I procollagen synthesis by dermal fibroblasts, These results indicate the potential of pomegranate fractions for facilitating skin repair by promoting regeneration of the dermis and epidermis.[6]
Three oral supplements containing a pomegranate mix have been documented in double-blind clinical trials to effectively improve signs of aging. Additionally, pomegranate demonstrated efficacy in improving signs of extrinsic skin aging in open label trials when topical and oral administration were combined. [7]
In Jan 2008 Dr. Seeram reported his study which applied 4 tests of antioxidant potency of polyphenol-rich beverages available in the marketplace. Pomegranate juice had the greatest antioxidant potency composite index among the 12 beverages tested and was at least 20% greater than any of the other 11 beverages tested.
In Navindra Seeram’s comparative study published in the Journal of Agricultural Food Chemisty, he demonstrated that the antioxidant potency and total polyphenol content were consistently greatest in pomegranate juice as compared to apple juice, acai juice, black cherry juice, red wine, blueberry juice, cranberry juice, Concord grape juice, orange juice, black tea, green tea, and white tea capacity. Although in vitro antioxidant potency does not prove in vivo biological activity, there is also consistent clinical evidence of antioxidant potency for the most potent beverages including pomegranate juice. [8]
Thus, it would be surprising if many cosmeceutical companies don’t add pomegranate to their mix of anti-aging ingredients, with its clinically proven anti-inflammatory, anti-oxidant, and anti-aging properties.
1. Carl R Thornfeldt, MDFAAD, “Chronic inflammation is etiology of
extrinsic aging,” Journal of Cosmetic Dermatology 7(1), 78-82, March
2008
2. De Nigris F et al. “Beneficial effects of pomegranate juice on
oxidation-sensitive genes and endothelial nitric oxide synthase
activity at sites of perturbed shear stress.” Proc Natl Acad Sci USA.
102, 13:4896-901, 2005, http://www.pnas.org
3. Seeram NP et al. ” In vitro antiproliferative, apoptotoic and
antioxidant activities of punicalagin, ellagic acid, and a total
pomegranate tannin extract are enhanced in combination with other
polyphenols as found in pomegranate juice.” J Nutr Biochem. 16,
6:360-7, 2005. http://www.elsevier.com/locate/nutbio
4. Mehta Re, Lansky EP. “Breast cancer chemopreventive properties of
pomegranate ( Punica granatum) fruit extracts in a mouse mammary organ
culture.” Eur J Cancer Prev.13, 4:345-8, 2004.
5. Lansky EP el al. “Pomegranate ( Pumica granatum) pure chemicals show
possible synergistic inhibition of human PC-3 prostate cancer cell
invasion across Matrigel.” Invest New Drugs.23, 2:121-2, 2005.
6. Aslam, MN, Lansky EP, et al. “Pomegranate as a cosmeceutical source:
pomegranate fractions promote proliferation and procollagen synethsis
and inhibit matrix metalloproteinase-1 production in human skin cells,
J Ethnopharmacol , 20,103(3): 311-318, 2006.
7. Carl R. Thornberg, “Cosmeceuticals containing herbs: fact, fiction
and future,” Dermatol Surg.31(72):873-80, Jul 2005
8. Navindra Seeram, [My paper] “Comparison of antioxidant potency of
commonly consumed polyphenol-rich beverages in the United States.” J
Agric Food Chem.56(4):1415-22, Feb 2008
Board-certified Dermatologist Dr. Jeanette Jacknin has distinguished herself as a well-respected physician and author whose passion is nutricosmeceuticals and holistic dermatology.
Dr. Jacknin’s credentials are many and start with the medical degree she earned from Medical College of Virginia in 1983. There she completed her Dermatology Residency and served as Chief Resident. Dr. Jacknin’s education and vast experience have led her to become a published author of the classic book, Smart Medicine for Your Skin, published by Penguin Putnam in 2001. For easy access, the book is now published in e-Book format, at http://www.drjacknin.com for instant download on the internet.
In addition, Dr. Jacknin has contributed to an abundance of articles published in numerous high profile magazines, such as Alternative Medicine, Body and Soul, Better Homes and Gardens, Reader’s Digest, Men’s Health, Natural Health, Shape, and Women’s World Magazine. She is a regular contributor to In Cosmeceuticals, Natural Solutions, Carefair.com and AZSpaGirls.com. She has been featured on radio programs like: Health Talk, The Deborah Ray Show and the Wealth of Health Nutrition Hour.
To find out more about Dr. Jacknin and her skin care philosophy and products, please visit her website.
Yoga And Advaita: By Dr. Harsh K. Luthar
These questions came up some years ago. My responses are included. (Photo art above is from Andreas Farsatis).
Question: Is the way and goal of Patanjali’s Yoga and Sri Sankara’s Advaita Vedanta the same?
Lotus Land: By Madathil Rajendran Nair
LOTUS LAND
India is a lotus land,
In full bloom, all white and red.
We begin our days
Saluting the Lord of the Day,
Who rises holding a white lotus
On a chariot of seven horses.
Our Goddesses of Word and Wealth
Are seated on lotuses,
One white and the other red
Oh, ours is land of lotuses.
We beat our chest
And say “I, I, I am the best”,
Our Sage says:
“That “I” is not you,
Look underneath
What you beat,
There is a lotus,
Lotus of the heart,
Your sacred retreat,
The divine habitat.”.
India is a lotus land,
In full bloom, all white and red.
I was a boy in teens
In my native Kerala,
A land full of ponds,
Who once swam a silver pool
In the early morning sun
To pluck a lotus
For his blushful girlfriend.
His feet got caught
In the mesh underneath,
In the netty knottiness
Of intricate roots.
He struggled hard to extricate
Himself in anguish and panic.
For the first time in life
Fear of death he tasted.
Lotuses all around
Looked and smiled,
They gave him hope
And enthused him to fight.
When at last the Lord
Helped him back to land
To hand the flower to the anxious lass,
He saw bees in her lashes
Hovering over red lotuses –
Her blushful cheeks,
And forgot all about
The struggle just bygone
Swinging to and fro,
Between pain and smile,
He grew up to learn
About the six circles
Of the Kundalini.
Each one was a lotus again
Of different number of petals,
The last one on the crown
In full bloom with thousand leaves
Where his Ma resides
As his resplendent Self.
And when he slept
He knew he was a pond
Of countless lotuses,
In full bloom, all white and red –
A body of shining water
With blossoms smiling all over.
Oh India is a lotus land,
In full bloom, all white and red,
Listening to the lullaby of the stars.
Madathil Rajendran Nair
Advaitic Mananam on Gita shloka 2:12 & 2:13: By V. Subrahmanian
ShrIgurubhyo namaH
Luthar.com 
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