This is not mysticism. It is one of the oldest diagnostic frameworks in human medicine — and it maps onto patterns that modern physiology recognizes, even if it uses different words for them.

What Yin and Yang Actually Mean

The original Chinese characters tell you a great deal. Yang (陽) depicts the sunny side of a mountain — light, warmth, activity, movement, upward and outward energy. Yin (陰) depicts the shaded side — coolness, stillness, rest, inward and downward energy. Neither is better. Both are necessary. A mountain has both sides, and a person needs both qualities to function.

In the body, yang energy governs activity: digestion, circulation, temperature regulation, immune response, the drive to move and act. Yin energy governs structure and nourishment: the fluids that lubricate joints, the stillness that allows deep sleep, the cooling that prevents inflammation, the receptive capacity that allows rest to actually restore.

Health, in Chinese medicine, is not the maximization of either — it is the dynamic interplay between them, appropriate to the time of day, the season, the life stage, and the situation. The same energy that should be yang-dominant at noon should be yin-dominant at midnight. The same body that needs yang activity in summer benefits from yin conservation in winter. Imbalance is not the permanent excess of one quality; it is the loss of appropriate cycling between them.

How to Tell Which Way You Are Out of Balance

Most people in contemporary Western culture, particularly those working knowledge-economy jobs in cities, run yang-excess. The signs are recognizable:

Yang excess signs: Chronic busyness and difficulty stopping; feeling wired but tired — exhausted but unable to relax; insomnia characterized by racing thoughts rather than inability to sleep; heat sensations, frequent thirst, dry mouth; irritability, impatience, a short fuse; headaches at the top or front of the skull; overheating during exercise; a driven quality that feels compulsive rather than purposeful.

Yin deficiency signs (which often accompany yang excess, since burning yang depletes yin reserves): afternoon heat and flushing; night sweats; a persistent low-level anxiety that is hard to trace to any specific cause; dry skin, dry eyes, dry joints; difficulty feeling satisfied; a craving for stimulation that is never quite met.

Yin excess, less common in active adults but important to recognize, looks different: lethargy and heaviness that do not improve with rest; a tendency toward isolation and withdrawal; overconsumption of food, alcohol, or media as numbing rather than enjoyment; a feeling of being stuck, slow, or foggy; coldness in the extremities; loose digestion; weight that accumulates and does not shift.

The Five Element Framework: Mapping Imbalance More Precisely

Chinese medicine extends the yin-yang model through the Five Element theory (Wu Xing), which describes five dynamic patterns of energy — Wood, Fire, Earth, Metal, Water — each associated with organ pairs, seasons, emotions, and characteristic signs of imbalance. This is not a belief system; it is a classification system for patterns of dysfunction that has been refined over roughly two thousand years of clinical observation.

The elements interact in cycles — each nourishes the next (Wood feeds Fire, Fire creates Earth/ash, Earth bears Metal, Metal holds Water, Water nourishes Wood). Imbalance in one tends to ripple into others. A person with chronic Wood imbalance — suppressed anger, rigid planning, liver stress from alcohol — will often develop Fire symptoms over time: insomnia, anxiety, heart palpitations. The five-element map gives you a way to trace the pattern rather than treating each symptom in isolation.

What Lao Tzu Understood That Modern Medicine Is Only Now Quantifying

“The soft overcomes the hard. The gentle overcomes the rigid. Everyone knows this is true, but few can put it into practice.”
— Lao Tzu, Tao Te Ching, Chapter 78 (trans. Stephen Mitchell)

This is a clinical observation, not a philosophical platitude. A body in chronic yang excess — chronically elevated cortisol, chronically activated sympathetic nervous system, chronically suppressed parasympathetic function — is rigid. The cardiovascular system loses heart rate variability. The immune system loses adaptive flexibility. The muscles shorten and the fascia hardens. The mind loses the capacity for non-linear thinking. Chronic yang dominance does not make you stronger; it eventually makes you brittle.

The yin principle — stillness, receptivity, restoration — is the mechanism by which the body repairs, adapts, and builds resilience. Sleep is yin. Digestion, which requires blood to pool in the gut rather than the muscles, is yin. The parasympathetic activation that allows tissue repair is yin. Chronic yang excess is, at the physiological level, a deficit of exactly the conditions under which the body heals itself.

Practical Rebalancing: Starting With the Simpler Half

The most common imbalance — yang excess with yin deficiency — has a straightforward general direction: you need more of what you have been avoiding. That sounds obvious. The difficulty is that yang-excess states produce a strong aversion to yin practices. If you are running chronically hot and wired, sitting still feels intolerable. If you are depleted from overwork, rest feels like failure. The body’s own imbalance actively resists what it needs most.

The entry point is usually physical rather than psychological, because it bypasses the resistance of the mind. Restorative yoga — not power yoga, specifically the restorative style where every pose is supported by bolsters and held for five to ten minutes — reliably activates the parasympathetic nervous system through the joint compression and muscle lengthening that trigger the relaxation response. Even one restorative class per week produces measurable shifts in cortisol and heart rate variability within four weeks.

Food choices matter more than most people in the wellness space acknowledge. Cold, raw, and processed foods are yin in the physical sense (cold, contracting) but actually depleting of yin in the TCM sense — they require more metabolic energy to process and tax the Earth element. Warm, cooked, and seasonal foods reduce that tax. Root vegetables, warm soups, and mineral-rich broths are not just comfort food; in the TCM model they directly nourish the Earth and Water elements that yang-excess typically depletes first.

Sleep timing matters as much as duration. In the Chinese body clock system, the hours between 11pm and 3am are the most yin-nourishing of the entire day — when the liver and gallbladder do their restorative work and the body rebuilds yin essence. Consistently sleeping through these hours is not a luxury; in TCM terms it is the fundamental yin-restoration practice, without which no other intervention fully compensates.

Balance is not a destination you reach and maintain permanently. It is a dynamic relationship you tend continuously, adjusting as seasons change, as life demands shift, as you age and move through different phases. The skill is not eliminating imbalance — it is recognizing it earlier, so the corrections require less force.

The post Yin and Yang Energy Balance: How to Tell When You Are Out of Alignment appeared first on Table for Change.

The signs of kundalini awakening are not invented by spiritual teachers. They are reported independently across continents, centuries, and traditions. What they mean — and how to navigate them safely — is a conversation that has only recently begun to include the voice of clinical psychology.

What the Classical Texts Actually Say

The word kundalini comes from the Sanskrit root kundala, meaning coiled. The concept appears in the Tantric literature dating back at least to the 8th century CE, though the underlying physiology it describes is almost certainly older. The Sat-Chakra-Nirupana, compiled in 1526 by Purnananda Yati and later translated by Arthur Avalon (Sir John Woodroffe) in his 1919 work The Serpent Power, provided Western readers their first detailed look at this system.

According to this tradition, kundalini is not an experience you cultivate — it is a latent energy that, under certain conditions, activates. Those conditions include: sustained meditation practice, intense breathwork (particularly pranayama practices like bhastrika and kumbhaka), certain asana sequences, periods of extreme physical or psychological stress, use of entheogens, near-death experiences, and sometimes no discernible cause at all. The activation is described as the energy beginning to rise through the sushumna nadi — the central energetic channel that runs alongside the spinal cord — piercing through the six lower chakras and eventually reaching the sahasrara at the crown.

The texts are honest about the difficulty of the process. The Hatha Yoga Pradipika (15th century) contains warnings: “When kundalini awakens, it should be guided by a qualified teacher.” Swami Sivananda, writing in the 20th century, was more direct: “Kundalini awakening without proper preparation is dangerous.” This is not theater. The accounts of people who have undergone intense, unguided awakenings often describe years of disruption before stabilization.

The Signs: What Classical Sources and Modern Reports Agree On

Heat rising up the spine

This is the most universally reported physical sign. It is described in the Tantric literature as the movement of tapas (internal heat) and in modern accounts as a sensation of warmth, pressure, or electricity moving upward through the back. It tends to move in waves and is often most intense between the shoulder blades. Some people describe it as pleasant; others find it alarming. The sensation is often accompanied by spontaneous straightening of the spine during meditation — the body adopts an erect posture without conscious effort.

Spontaneous movements (kriyas)

The body begins to move involuntarily during meditation or sometimes during ordinary rest. These kriyas can include gentle swaying, head rolling, shaking, mudra-like gestures forming in the hands, or more dramatic movements. The classical texts treat kriyas as evidence that energy is moving through previously blocked channels, and distinguish them from ordinary motor activity by their involuntary, repetitive, and often rhythmic quality. Modern observers who have encountered kriyas tend to agree that they do not feel frightening from the inside — more like the body doing something it needs to do, with the experiencer as a witness rather than a driver.

Altered sensory perception

Light sensitivity increases. Colors appear more vivid. Some people report seeing light around objects or people — not a visual hallucination in the clinical sense but an increased awareness of the luminous quality of things. Sound sensitivity may increase. The smell of sandalwood, flowers, or incense sometimes arises spontaneously. Inner lights — geometric patterns, gold or white luminosity in the visual field during meditation — are described in accounts from practitioners across traditions from Tibetan Buddhism to Christian mysticism.

Emotional flooding

Waves of emotion arise without obvious cause. Joy that feels disproportionate to circumstances. Grief for losses long buried. Compassion so strong it feels physically painful. Fear. Sometimes all of these in rapid succession within a single session. This is the aspect of awakening that most often leads people to therapy, because it is the aspect that looks, from the outside, most like breakdown. The distinguishing feature is that the emotions pass — they arise and dissolve rather than lodging. The person is moved through them rather than stuck in them.

Sleep disruption and vivid dreaming

Many people in active awakening phases report needing dramatically less sleep — four to five hours feels sufficient without fatigue. This is not insomnia; there is no distress about wakefulness. Others report the opposite: extreme fatigue and a need to sleep more than usual, which typically corresponds to periods of deep internal reorganization. Dreams become more vivid and often carry what practitioners describe as teaching quality — symbolic, lucid, instructive in tone.

Psychic or perceptual changes

Some people report accurately knowing things they had no apparent means of knowing. Others describe an increased sensitivity to the emotional states of others — walking into a room and feeling the emotional texture of the space before any information is exchanged verbally. Classical Tantric texts list siddhi (yogic powers) as a possible accompaniment to awakening and warn against becoming attached to them. Modern accounts from people with no knowledge of this literature often describe the same phenomena in exactly those terms: interesting, sometimes overwhelming, ultimately not the point.

A shift in identity

The felt sense of being a separate self — the bounded “I” that lives inside this body and ends at the skin — loosens. This is the most difficult to describe and the most significant. It is the philosophical core of what the awakening is doing: the Tantric tradition holds that kundalini’s purpose is to dissolve the veil of individual identity (maya) and reveal the unity of consciousness. In practical terms, this can feel like a profound expansion of what one takes oneself to be. It can also be terrifying, if there is no conceptual frame for what is happening.

Is This Spiritual Emergency or Psychosis?

In 1989, psychiatrist Stanislav Grof and his wife Christina Grof published Spiritual Emergency: When Personal Transformation Becomes a Crisis, introducing to clinical psychology a framework that the mystical traditions had always maintained: not every episode of overwhelm is pathology. Some states that look like breakdown are better understood as breakthrough — disruptive, intense, and in need of support, but fundamentally different in nature and trajectory from psychotic disorder.

Grof drew particularly on kundalini awakening as a category of spiritual emergency — one he had encountered repeatedly in clinical practice, often in people who had been reflexively medicated and whose experiences had thereby been interrupted rather than integrated.

“The awakening of kundalini is an immensely powerful experience. It cannot be ignored, cannot be suppressed, and cannot be easily understood through the categories of Western psychology. What it requires is a guide who has been there — not a pharmacist.”
— Gopi Krishna, Kundalini: The Evolutionary Energy in Man (1967)

Gopi Krishna’s 1967 autobiography remains the most detailed first-person account of a spontaneous kundalini awakening on record. He describes twelve years of extreme disruption following an awakening that occurred during morning meditation in 1937 — years of physical symptoms, altered perception, and psychological intensity that he eventually stabilized and integrated. His account predates Grof’s clinical framework by two decades and matches it in almost every particular.

The table above is a guide, not a diagnostic tool. If someone is not eating, is unable to care for themselves, is experiencing content that includes harm to self or others, or is escalating rather than processing — professional evaluation is not optional, it is urgent. The distinctions above are most useful in the grey zone, which is where most experiences actually fall.

When to Seek Professional Support

There is a strand of thinking in spiritual communities that encourages people to resist any professional engagement during intense awakening experiences — to see medication as suppression, and psychiatrists as people who cannot understand. This thinking has harmed people.

The more accurate position, which Grof himself articulated, is that the ideal support combines: a therapist or psychiatrist who understands that not all non-ordinary states are pathological, and a spiritual teacher or community who understands that not all non-ordinary states are enlightenment. The intersection of these two is where genuine support lives.

Seek clinical help promptly if the experience involves: inability to sleep for more than 48 hours, significant inability to eat or drink, content involving specific plans to harm yourself or others, complete inability to function in daily activities, or rapid escalation without any windows of calm.

Grounding Practices: What Actually Helps

The traditional advice for managing intense kundalini experiences centres on bringing energy downward and outward — the opposite direction from where it is moving. This sounds like folk knowledge and turns out to have physiological rationale. Physical activity that works the legs and feet — walking barefoot on earth, vigorous walking, digging in a garden, swimming — draws blood and nervous system activation into the lower body and literally pulls the centre of gravity downward. Cold water, particularly cold showers or brief immersion, activates the vagal brake strongly and interrupts the sympathetic spiral that intense energy states can generate.

Heavy foods — root vegetables, grains, legumes — have a grounding quality that lighter foods do not. People in active awakening often find themselves craving exactly these things, which the classical system explains as the body’s intelligence responding appropriately. Reducing or eliminating meditation during the most intense phases is often counterintuitive but necessary; continuing to fuel an already-overwhelming process accelerates it rather than integrating it.

The hardest truth about kundalini awakening is that it has its own timeline. It does not care about your schedule, your obligations, or your readiness. What the tradition offers — and what the best clinical psychology now supports — is not a way to stop the process, but a way to move through it with less resistance and more skill.

The post Signs of Kundalini Awakening: What the Texts Say vs. What Actually Happens appeared first on Table for Change.

Maya and the Mirage of Material Pursuit

Maya, in Hinduism, represents the cosmic illusion that veils the divine reality. It convinces us that the external world and our limited identities are all that exist. The Brihadaranyaka Upanishad (2.4.5) beautifully captures this idea:

“As vast as the outer space appears, so vast is the space within the heart. Within it dwell heaven and earth, sun and moon, lightning and stars. Whether known or not, all exists within this subtle inner space.”

This passage points to the truth that the infinite essence of the Self (Atman) surpasses everything in the material world — yet this realization is obscured by Maya. Chasing material gain is like pursuing a mirage: the closer we think we are, the further satisfaction slips away.

The Path Beyond Materialism

To transcend material attachment is to move toward Moksha, liberation from the cycle of rebirth (Samsara). The Katha Upanishad (2.2.1) reminds us that the Self is attained not through weakness or distraction, but through unwavering dedication to inner truth:

“The Self is not attained by the weak, nor by the inattentive, nor by those clinging to worldly pleasures. Only those who strive steadfastly, with mind focused on the Self, reach the supreme state.”

Renunciation in Hinduism is not about rejection, but about clarity — recognizing the difference between what is transient and what is eternal. Only when one releases the grip of desire can genuine peace and joy arise.

A Story: The King and the Yogi

A timeless tale from the Puranas illustrates this teaching. A wealthy king, surrounded by opulence, felt perpetually dissatisfied. One day, he sought wisdom from a wandering yogi and asked, “How can I find true happiness?”

The yogi invited him to the forest, saying, “Come, and I will show you.” After many days, the king grew impatient and demanded his answer. The yogi smiled and said, “Look around you — you’ve left your palace and all your treasures behind, yet here, in the quiet of the forest, peace surrounds you. Happiness is not in possessions; it resides within.”

The story reminds us that no amount of wealth can purchase serenity — it is a state of consciousness, not of circumstance.

Relevance in the Modern World

In our age of consumerism and constant comparison, these ancient truths remain strikingly relevant. While Hinduism does not condemn prosperity, it teaches detachment and balance. The Isha Upanishad (Verse 1) encapsulates this wisdom:

“All this is inhabited by the Lord. By renunciation protect yourself. Covet not what belongs to another.”

This means one may enjoy the world, but with awareness and restraint. Modern applications of this principle might include:

• Simplifying desires: Cultivating contentment and living with less.
• Mindful consumption: Choosing experiences over excess, and awareness over impulse.
• Inner cultivation: Prioritizing meditation, self-inquiry, and emotional balance over external achievement.
• Service and generosity: Using wealth to uplift others, not to inflate the ego.

Universal Echoes and Timeless Truths

This teaching is not unique to Hinduism. Buddhism, too, teaches that attachment is the cause of suffering. The Dhammapada (Verse 204) declares:

“Health is the greatest gift, contentment the greatest wealth, a faithful friend the best relative, and Nirvana the highest joy.”

In Hindu thought, this inner detachment is called Vairagya — the art of remaining inwardly free amidst the play of life. The Yoga Vasistha beautifully says:

“Contentment is the highest gain, the supreme bliss, the greatest wealth.”

The message is universal: peace does not arise from accumulation, but from realization.

Conclusion: Seeing Through the Veil

Materialism, through the lens of Hindu wisdom, is not evil — it is simply an illusion that distracts us from the real. When we see through Maya, we awaken to the infinite joy of the Self. In a world that glorifies acquisition, the Hindu path calls for remembrance: that lasting happiness flows not from what we own, but from who we are — the boundless, radiant essence within.

The post The Illusion of Materialism: A Hindu Perspective on Discontentment appeared first on Table for Change.

The Challenge of Kali Yuga

Kali Yuga is the age of overstimulation and spiritual fatigue. Ancient seers warned that in this time, the senses would dominate reason, and inner peace would give way to anxiety. The mind, flooded with constant images and sounds, drifts far from higher consciousness. In such an atmosphere, abstract notions of divinity often feel distant. A form—with eyes, colors, symbols, and gestures—offers the wandering mind something tangible, a sacred anchor for attention and love.

Finding One’s Ishta Deva

At the heart of this practice lies choice—the selection of an Ishta, a personal deity whose essence mirrors the devotee’s inner calling. Those drawn to compassion may turn to Krishna or Radha; those seeking courage might invoke Durga or Hanuman. The chosen form becomes a personal gateway to the formless Absolute. As the practitioner repeatedly envisions every detail—the eyes, hands, ornaments, and aura—the qualities of the Divine slowly take root within. What begins as visualization becomes communion.

The Language of Divine Symbolism

Every element of a deity’s image speaks in symbols.
A lotus stands for purity emerging from the mud of desire.
A noose and goad represent gentle restraint and guidance.
Vishnu’s blue skin mirrors the boundless sky—limitless compassion.
Shiva’s third eye symbolizes awakened perception beyond illusion.
To meditate upon these images is to internalize their virtues; they act as living reminders of the truths one must embody.

The Psychology of Vision

Modern science echoes ancient wisdom: the mind responds to vivid imagery as though it were real. Athletes visualize victory; therapists guide clients through peaceful inner landscapes. In the same way, when a devotee envisions the serene face of Lakshmi or the fierce grace of Kali, those emotions awaken within. Neurochemically, the brain releases the same hormones—dopamine, oxytocin, endorphins—as if the deity were physically present. Over time, this rewires the mind toward calmness, courage, and compassion.

The Science of the Sacred

Neuroscience points to mirror neurons, which activate both when we act and when we witness action. By “seeing” the deity’s gestures, the devotee’s brain practices empathy and self-regulation. Meditation on a single divine image also calms the amygdala—the brain’s fear center—creating a deep inner balance. Thus, the ancient art of visualization aligns seamlessly with modern understanding of consciousness.

Becoming the Deity

At its deepest level, visualization leads to sambhava samadhi—identification with the Divine. The line between worshipper and worshipped dissolves. The seeker begins to think, feel, and act as the deity would. “I am that form,” the texts say—not as arrogance, but as a recognition of the shared essence of all life. In this state, the ego fades, replaced by humility, clarity, and boundless love.

Ritual, Mantra, and Inner Vision

Ritual acts—lighting a lamp, offering flowers, chanting a mantra—draw the senses into harmony with the inner vision. The rhythmic repetition of sacred sounds like Om Namo Narayanaya or Om Aim Hrim Klim Chamundaye Viche attunes the breath to the vibration of the Divine. Over time, the image ceases to be a mere mental construct and becomes a living presence in the heart.

Why It Matters Now

In an age flooded with screens and notifications, this practice offers refuge. Just a few minutes of daily contemplation—of love, wisdom, or radiant peace—can restore the nervous system and uplift the spirit. The deity’s form becomes both a mirror reflecting one’s highest potential and a lamp illuminating the path toward it.

From Form to the Formless

Hinduism’s emphasis on visualization in Kali Yuga reflects its timeless insight into the human mind. Tangible divine forms lead the restless consciousness back toward unity. This is not mere imagination—it is a sacred science, merging spirituality, psychology, and neurobiology. Through such inner vision, the heart itself becomes a temple, and every breath a silent prayer of union with the Infinite.

The post Embracing the Divine in an Age of Distraction appeared first on Table for Change.

Ancient Gatherings at River Confluences: For thousands of years, people in India have gathered at river confluences (known as Prayag). Uttarakhand has five such confluences that form the River Ganga. However, Prayagraj is the most revered, as it is where the celestial Ganga meets the earthly Yamuna and the underground Saraswati, symbolizing the union of three realms.

Evolution of Astrology in India: Ancient Vedic astrology divided the sky into 27 Nakshatras. The 12 zodiac signs (Rashi), however, were introduced around 300 AD through Greco-Roman influence via maritime trade. These divisions were absent in the Vedas, Ramayana, and Mahabharata but became important in later astrological texts like Romaka Siddhanta during the Gupta period.

• Maratha Influence on Nashik and Ujjain Kumbh Melas: The large gatherings of ascetics at Nashik and Ujjain, associated with the Trimbakeshwar and Mahakal temples, were promoted by Maratha rulers in the 17th century. The Marathas sought to position themselves as defenders of Hinduism, similar to the revered Rajputs. Terms like Shahi and Peshwai in the festival’s traditions reflect the Mughal-Maratha era’s influence.

• Warrior Ascetics and Akharas: By 1500 AD, akhara (warrior-monastic groups) had emerged to counter Islamic warrior groups. These ascetic orders, affiliated with Shiva, Vishnu, and Sikh traditions, were not just religious but also economic and military institutions. Some trace their origins to Adi Shankara (700 AD), while others link them to figures like Parashurama (Vaishnavas), Bhairava (Shaivas), and Shri Chand (son of Guru Nanak, for Sikh warriors). These groups operated as monks, traders, and warriors, maintaining secret rituals.

• Ancient Texts and the Gathering Tradition: While the Vedas do not mention large religious gatherings, the Upanishads describe sages assembling in Mithila for philosophical discussions. The Mahabharata refers to kings and sages gathering for sacred baths. Such meetings played a vital role in exchanging ideas and fostering religious movements. South Indian scholars like Adi Shankara, Ramanuja, and Madhva visited these sites, though it is unclear if they participated in Kumbh Melas. Historically, melas were common in India but were not as widely publicized as they are today.

• Myth of the Amrita Kumbh (Pot of Nectar): The popular association of Kumbh Mela with the divine nectar (Amrita) emerged in recent times. Instead of zodiac alignments, the event is now linked to the Samudra Manthan (churning of the ocean). According to this belief, drops of nectar fell at these sacred sites, which are activated at specific astrological moments. This story is found in the Mahabharata, but not in the Vedas. Interestingly, depictions of the churning of the ocean are more common in Southeast Asia than in India. The Vedas speak of a hawk delivering Soma (a sacred drink) to Manu, but there is no mention of the ocean being churned.

• Colonial Influence and Modern Spectacle: During British rule, Kumbh Mela played a crucial role in strengthening Hindu identity. Today, it is both a religious and tourist spectacle, attracting photographers eager to capture ascetics in traditional attire. The festival is also a platform for showcasing Hindu culture, with grand displays involving elephants, horses, and camels. While much attention is given to naga sadhus (naked ascetics) and the new kinnar akhara (transgender monastic order), the role of women in the festival remains suppressed. Attempts to establish a female akhara faced resistance, as monastic power remains male-dominated. Many female ascetics, including widows, occupy lower positions in these orders, reflecting the longstanding belief in male celibacy as a source of spiritual power—a concept rooted in Tantric traditions associated with Shiva and Hanuman.

• Kumbh Mela’s North Indian Dominance: The festival holds greater significance in North India. Most North Indians are unaware of the Kumbakonam temple gathering in South India. Traditionally, Aryavarta (the land of the Aryans) was considered to be north of the Tropic of Cancer, where shadows always fall to the north. After 500 AD, scriptures like the Manusmriti expanded Aryavarta to include the South, claiming that sages had carried sacred rivers and mountains with them. The Sapta-Sindhu (seven sacred rivers) came to include not just the tributaries of the Indus and Ganges but also the Mahanadi, Godavari, Krishna, and Kaveri rivers.

• Hinduism as an Orthopraxic Tradition: Hinduism is more focused on rituals (orthopraxy) than on belief systems (orthodoxy). Kumbh Mela exemplifies this—devotees perform sacred rites like ritual bathing at specific times without necessarily needing theological justifications. Stories and explanations about these rituals often emerge later.

• Monastic Politics and British Concerns: Traditionally, Kumbh Mela served as a meeting ground for monastic leaders and royalty to resolve disputes and plan succession within their orders. These monastic groups wield significant political and economic power, with hierarchical structures similar to royal titles (Mandaleshwar and Mahamandaleshwar). This power dynamic made British authorities uneasy, especially after the 1857 rebellion. However, by branding the event as purely religious rather than political, Hindu leaders ensured that the British could not ban it. The event grew even larger with the expansion of railways and newspapers.

• The Confluence of Many Elements: Kumbh Mela represents the confluence of celestial bodies, rivers, monastic traditions, and vast numbers of people. Whether it grants immortality is debatable—but it certainly provides a stage for politicians seeking influence. Nature, however, remains indifferent to human ambitions.

The post Interesting Facts About Kumbh Mela appeared first on Table for Change.

Psychological and Scientific Reasons Behind This Behavior

Our tendency to make unnecessary purchases is deeply connected to human psychology and shaped by social, emotional, and neurological factors. Key reasons include:

Dopamine and the Pleasure Response: Shopping triggers the release of dopamine, a neurotransmitter associated with pleasure and reward, leading to temporary happiness and a desire to repeat the experience.

Social Validation: In today’s consumer-driven society, material wealth is often linked to status and success. Many people buy items to gain approval or fit in with social groups.

Marketing and Advertising Influence: Advertisers create emotional appeals that highlight the gap between what people have and what they think they need to be happy.

Emotional Coping Mechanism: Shopping can serve as a distraction from stress, loneliness, or boredom, offering a brief escape from negative emotions.

Scarcity and Fear of Missing Out (FOMO): Limited-time offers and trends create urgency, making people feel compelled to buy before they lose an opportunity.

Hinduism’s Perspective on Material Desires

Hindu teachings offer deep insights into the nature of desire and materialism. The philosophy emphasizes that lasting happiness does not come from acquiring possessions but from cultivating inner peace.

Maya (Illusion): Hinduism describes the material world as Maya, an illusion that can distract individuals from their true purpose. Attachment to material goods only leads to deeper dissatisfaction.

Santosha (Contentment): One of the Niyamas in yogic philosophy, Santosha encourages people to embrace contentment by appreciating what they have rather than constantly seeking more.

Karma and Dharma: Hindu teachings stress the importance of living in harmony with one’s Dharma (duty) and recognizing the fleeting nature of material wealth. Forgetting these principles often leads to excessive accumulation.

Wisdom from Hindu Scriptures

King Janaka’s Detachment: Despite being a wealthy ruler, King Janaka remained unattached to his possessions, stating, “Though I live amidst luxury, my mind remains untouched, like a lotus in water.”

Bhagavad Gita (Chapter 2, Verse 70): Lord Krishna teaches that true peace comes to those who are not disturbed by endless desires, much like an ocean that remains calm despite the flow of many rivers.

Nachiketa’s Choice in the Katha Upanishad: The young seeker Nachiketa rejects material wealth and instead chooses self-knowledge, illustrating that real fulfillment comes from understanding the self rather than acquiring possessions.

Overcoming Materialism Through Hindu Practices

Hinduism provides practical methods to break free from materialistic tendencies and cultivate inner contentment:

Meditation and Self-Reflection: Regular meditation calms the mind and reduces dependence on external sources of happiness.

Detachment (Vairagya): Practicing detachment does not mean giving up all possessions but rather not allowing them to control one’s sense of happiness.

Service (Seva) and Charity: Helping others shifts the focus away from personal desires and fosters generosity.

Studying Sacred Texts: Reading spiritual scriptures like the Bhagavad Gita, Upanishads, and Ramayana reinforces values of simplicity and contentment.

Applying Hindu Teachings in Daily Life

To reduce unnecessary consumption and embrace a more mindful way of living, consider:

Mindful Purchasing: Before buying something, pause and ask, “Do I genuinely need this? Will it bring lasting joy?”

Practicing Gratitude: Regularly reflecting on and appreciating what one already has helps curb the desire for more.

Simplifying Life: Following the Hindu principle of minimalism encourages prioritizing meaningful experiences over material possessions.

Conclusion

In a world dominated by consumerism, Hindu philosophy offers a timeless solution—true happiness is found within. By cultivating contentment, practicing detachment, and seeking self-awareness, we can free ourselves from the endless cycle of unnecessary consumption and lead a more fulfilling life.

As the Brihadaranyaka Upanishad reminds us:

“You are what your deep, driving desire is. As your desire is, so is your will. As your will is, so is your deed. As your deed is, so is your destiny.”

The post Why Do We Purchase Things We Don’t Necessarily Need? – Insights from Hinduism appeared first on Table for Change.

1. “God helps those who help themselves.”

This phrase contradicts Christianity’s core message: humans rely on God because they can’t do it alone. Its origins trace back to ancient Greek philosophy and were later popularized by Benjamin Franklin.

2. “Money is the root of all evil.”

The correct biblical phrase is from 1 Timothy 6:10: “The love of money is a root of all kinds of evil.” Money itself isn’t condemned; it’s the excessive attachment to it that leads to problems.

3. “Cleanliness is next to godliness.”

First recorded in a sermon by John Wesley in 1778, this saying isn’t biblical. While Jesus valued spiritual purity, he was more focused on the heart than physical cleanliness.

4. “This too shall pass.”

This comforting sentiment isn’t from the Bible. It likely originated in Persian and Jewish folklore, not from Jesus.

5. “God will never give you more than you can handle.”

This misquote can leave people feeling inadequate when overwhelmed. The Bible does say in 1 Corinthians 10:13 that God will provide a way out of temptation, but it doesn’t imply life won’t exceed our capacity to bear.

6. “Charity begins at home.”

While caring for one’s family is important, Jesus often emphasized helping those beyond our immediate circle, particularly society’s marginalized.

7. “God works in mysterious ways.”

This phrase paraphrases Isaiah 55:8-9 but isn’t a direct quote from Jesus. While Jesus acknowledged the mystery of God, he often revealed God’s character openly.

8. “Spare the rod, spoil the child.”

This is a paraphrase of Proverbs 13:24, not a saying of Jesus. His teachings on children centered on love and protection rather than punishment.

9. “Hate the sin, love the sinner.”

Jesus never said this. Though he showed love to those deemed sinners, he focused on unconditional love without this oversimplified approach.

10. “God moves in a mysterious way, His wonders to perform.”

These words come from a hymn by William Cowper, not the Bible.

11. “To thine own self be true.”

A line from Shakespeare’s Hamlet, not Jesus. While Jesus valued authenticity, his teachings prioritized self-denial and following God over personal fulfillment.

12. “The ends justify the means.”

Jesus opposed unethical actions, regardless of the outcome. He stressed integrity, love, and obedience to God above all.

13. “All things happen for a reason.”

While Romans 8:28 says God can use all things for good, Jesus never suggested that every event is predestined or has a specific reason.

14. “Moderation in all things.”

This phrase comes from ancient Greek philosophy, not Jesus. His teachings often called for total devotion, not balance.

15. “When God closes a door, He opens a window.”

This saying isn’t biblical. Jesus never promised that every ending leads to an immediate new opportunity.

16. “God will never put more on your plate than you can eat.”

A whimsical twist on #5, this isn’t a biblical teaching. Jesus acknowledged life’s challenges and called for reliance on God during hardships.

17. “What would Jesus do?”

Popularized as WWJD, this slogan isn’t from Jesus. While asking this question can guide behavior, following Jesus is about surrendering to him, not just mimicking his actions.

These clarifications remind us to differentiate between cultural sayings and Jesus’ actual words. By doing so, we can better understand and apply his true teachings in our lives.

18. “Live and let live.”

This phrase promotes tolerance and coexistence, but it isn’t from Jesus or the Bible. While Jesus taught about love and compassion for others, he also called people to repentance and a transformed life, emphasizing accountability and truth alongside grace.

Why These Misquotes Matter

Misattributing quotes to Jesus can dilute the impact of his real teachings and create misunderstandings about his message. The teachings of Jesus are foundational to Christianity, and knowing what he truly said helps believers build a stronger, more accurate faith.

What Jesus Actually Said

Instead of relying on popular sayings, it’s worth focusing on Jesus’ actual words recorded in the Gospels. Here are a few of his profound and timeless teachings:

• “Love the Lord your God with all your heart and with all your soul and with all your mind.” (Matthew 22:37)
• “Love your neighbor as yourself.” (Matthew 22:39)
• “Come to me, all you who are weary and burdened, and I will give you rest.” (Matthew 11:28)
• “I am the way, the truth, and the life. No one comes to the Father except through me.” (John 14:6)
• “Do to others what you would have them do to you.” (Matthew 7:12)

These genuine teachings of Jesus offer wisdom, comfort, and guidance for navigating life’s challenges and understanding God’s will.

Conclusion

Cultural sayings often reflect universal truths, but they aren’t a substitute for the words of Jesus. By taking the time to study his actual teachings, we can better align our lives with his message and grow in faith. Let’s seek to understand what Jesus truly said and live by his example.

The post 18 Misattributed Quotes People Think Jesus Said appeared first on Table for Change.

In contrast, Japanese culture glorifies ritualistic forms of self-inflicted death, such as seppuku or harakiri. Popularized in samurai lore, this involved a warrior disemboweling himself with a sword, often followed by a companion delivering a decapitating blow. Seen as a form of martyrdom, this practice was distinct from suicide, which many cultures, including Japan, considered sinful. The glorification of battlefield deaths similarly relied on rebranding, portraying them as acts of bravery or loyalty rather than despair.

Savarkar sought to adapt similar ideas to Indian traditions. Since Sanskrit lacked a term for martyrdom, he replaced the Muslim term shaheed (meaning “witness to Islamic truth”) with hutat-atma, a word he coined to signify self-sacrifice. Today, the term vira-gati—”the path of the brave”—is often used by soldiers instead.

Such self-sacrifice, whether for spirituality, religion, patriotism, or pride, was framed as atma-arpan rather than atma-hatya. Critics may view this distinction as a rhetorical convenience rather than a genuine difference.

This concept resonates in various Indian traditions. Across Karnataka, ancient stone slabs commemorate Jain monks and kings who starved themselves to death through sallekhana, a practice intended to burn away karmic debts and attain liberation. Jain lore recounts how figures like Chandragupta Maurya and his mentor Chanakya embraced sallekhana over 2,300 years ago.

Hindu epics also reflect similar themes. In the Ramayana, Rama walks into a river, disappearing forever. In the Mahabharata, the Pandavas climb mountains to their deaths, and their relatives willingly perish in a forest fire. These acts were seen not as suicides but as conscious renunciation of the body. Similarly, yogis were believed to use spiritual techniques to voluntarily release their final breath, an idea echoed in Vedantic and Buddhist texts where defeated scholars were expected to relinquish their lives through fire, drowning, or other means.

Historically, such acts have been romanticized or explained as spiritual sacrifices. The 8th-century philosopher Kumaril Bhat burned himself alive, allegedly out of guilt for doubting the Vedas. Some Buddhists suggest his act was motivated by shame imposed by Buddhist teachers. Similarly, the Bhakti saint Dyaneshwara in 13th-century Maharashtra ended his life in a cave at the age of 21, a decision scholars attribute to trauma inflicted by Brahmin adversaries. These events are often labeled as ritual suicides, though they may also reflect psychological distress.

During colonial times, Hindus struggled to rationalize such practices to their European rulers, who viewed suicide as sinful, a perspective rooted in Christian and Islamic beliefs. Even today, the societal reaction to self-inflicted death varies. Acts driven by depression are often condemned, while those carried out for political or religious motives are sometimes valorized. This dichotomy highlights the complexity of cultural narratives surrounding voluntary death and sacrifice.

The post Samadhi: Suicide or Sacrifice? appeared first on Table for Change.

1. Hollywood Movies Inspired or Dealing with Hinduism

Several films have explored Hinduism either as a central theme or through subtle references, often focusing on spiritual principles like reincarnation, karma, or the nature of the self. Here are a few notable examples:

a. “The Matrix” Trilogy (1999-2003)

Though not explicitly about Hinduism, “The Matrix” trilogy is heavily inspired by Eastern philosophy, including Vedantic teachings, concepts of Maya (illusion), and the search for ultimate reality (Brahman). The character Neo’s journey can be seen as an allegory for self-realization and liberation (moksha), a core concept in Hinduism.

b. “Avatar” (2009)

James Cameron’s “Avatar” borrows heavily from Hindu philosophy. The title “Avatar” itself is a Sanskrit word meaning “incarnation,” which refers to the descent of a deity to Earth. The movie’s exploration of interconnectedness between all living beings on Pandora and its environment parallels the Hindu idea of “Vasudhaiva Kutumbakam” – the world is one family. The themes of reincarnation, balance in nature, and spiritual transcendence echo Hindu values.

c. “Eat Pray Love” (2010)

In this film, based on Elizabeth Gilbert’s memoir, the protagonist travels to India in search of spiritual enlightenment, and a significant portion of the film is spent in an ashram (a spiritual retreat in Hindu tradition). It touches upon the practices of meditation, devotion, and self-reflection that are integral to Hindu spirituality.

d. “Life of Pi” (2012)

Adapted from Yann Martel’s novel, this movie beautifully blends spiritual traditions, with Hinduism being a central component of Pi’s worldview. The protagonist practices multiple religions, including Hinduism, and the film subtly integrates themes of faith, the divine, and the role of spirituality in overcoming adversity. The imagery of Hindu deities and stories also enriches the narrative.

e. “A Little Princess” (1995)

This family movie, though primarily based on a Western storyline, contains an important subplot about Indian culture and Hinduism. The protagonist recounts stories from the Hindu epic “Ramayana,” particularly the tale of Sita’s resilience and strength, as a parallel to her own situation.

2. Hindu Teachings in Hollywood

Hindu teachings in Hollywood tend to focus on a few key philosophical ideas:

• Reincarnation: One of the most recognizable Hindu concepts portrayed in Hollywood films. Reincarnation refers to the belief that the soul is eternal and is reborn in different bodies across lifetimes. Movies like “Cloud Atlas” (2012) and “The Fountain” (2006) explore this idea in different ways.
• Karma: The law of moral cause and effect, central to Hindu ethics, is frequently alluded to in Hollywood. The idea that one’s actions have consequences that extend beyond immediate lifetimes resonates in films like “My Name is Khan” (2010), where acts of kindness and cruelty are shown to shape the protagonist’s journey.
• Maya: The Hindu concept of Maya, which refers to the illusory nature of the world, has intrigued Hollywood. The concept is central to films like “The Matrix,” where reality as perceived by the senses is revealed to be an illusion, and true understanding lies beyond.
• Self-Realization and Moksha: The ultimate goal in Hinduism, moksha, is the liberation from the cycle of birth and death (samsara). Movies like “Spring, Summer, Fall, Winter… and Spring” (2003) (though a Korean film, it is highly influenced by Eastern spiritual ideas) explore the path of self-realization, drawing from Hindu and Buddhist teachings about detachment and the quest for spiritual liberation.

3. Lesser-Known Films with Hindu Themes

While the big Hollywood productions receive the most attention, several lesser-known films also explore Hindu ideas, offering deeper insights into spirituality:

a. “Samsara” (2001)

This film centers on a Buddhist monk’s spiritual journey but touches upon several Hindu concepts like renunciation, the allure of material desires, and the importance of dharma (righteousness). The title, “Samsara,” refers to the Hindu and Buddhist belief in the cycle of life, death, and rebirth.

b. “Holy Smoke!” (1999)

Directed by Jane Campion, this film follows a young woman who joins an ashram in India and embraces Eastern spirituality, only to be brought back home by her family. It reflects on the East-West divide in understanding spiritual journeys and the Western fascination with Hindu spiritual practices.

c. “The Darjeeling Limited” (2007)

While Wes Anderson’s film primarily deals with three brothers traveling across India, it subtly incorporates Hindu spiritual symbols and themes. The brothers’ journey toward reconciliation and self-discovery parallels Hindu concepts of pilgrimage (yatra) and personal transformation.

4. Relevant Facts and Misrepresentations

Despite these intriguing depictions, Hinduism has often been oversimplified or misrepresented in Hollywood. Common misconceptions and stereotypes, such as equating Hinduism solely with yoga or portraying its practices as “exotic,” tend to reduce the depth of this complex tradition.

For instance, many Hollywood films equate Hinduism with mysticism and magic without addressing the religion’s philosophical or ethical teachings. In “Indiana Jones and the Temple of Doom” (1984), the portrayal of Hindu rituals was criticized for its inaccuracies and sensationalism, conflating unrelated traditions with dangerous cult activities.

Hollywood’s tendency to cherry-pick spiritual ideas from Hinduism while ignoring the broader context has also led to criticisms of cultural appropriation. Yoga, for example, is often shown as purely physical exercise, stripped of its spiritual roots, which include disciplines of the mind and spirit.

5. Current Status and Emerging Trends

In recent years, there has been a shift in how Hinduism is represented in Western media. With the rise of globalization and increased access to information, more nuanced depictions are emerging. Filmmakers are beginning to approach Hindu themes with greater respect and authenticity, especially as audiences demand more accurate portrayals of non-Western cultures.

Actors and filmmakers of Indian descent in Hollywood, such as Mindy Kaling and Priyanka Chopra, have contributed to this change by bringing their own cultural and religious experiences into their work. Moreover, the global appeal of Indian cinema (Bollywood), with its increasing influence on Hollywood, has helped to present a more diverse and genuine portrayal of Hinduism.

Furthermore, there has been a rise in documentaries that explore spiritual practices and Hinduism, such as “Awake: The Life of Yogananda” (2014), which chronicles the life of Paramahansa Yogananda, who introduced millions of Westerners to yoga and meditation.

6. The Influence of Hinduism on Hollywood Culture

Beyond film narratives, Hinduism has influenced Hollywood in subtle ways, such as the growing interest in yoga and meditation among celebrities and filmmakers. Figures like Russell Brand, Julia Roberts, and George Harrison have openly spoken about their spiritual journeys and how Hindu teachings, particularly through yoga, have shaped their lives.

Spiritual practices rooted in Hinduism, such as mindfulness, transcendental meditation, and karma yoga, have become popularized within the film industry. This cultural exchange has had a lasting impact on how Hollywood approaches themes of self-discovery, personal growth, and interconnectedness.

While Hinduism’s representation in Hollywood has been mixed, from superficial to deeply philosophical, the trend is moving toward greater authenticity. As global consciousness expands, there’s a growing interest in accurately portraying Hinduism’s teachings, symbols, and spirituality. With the rising influence of Indian culture and Hindu thought in the West, the future of Hinduism in Hollywood seems to promise more respectful and profound engagement with this ancient spiritual tradition.

The post Hinduism in Hollywood Movies: A Comprehensive Exploration appeared first on Table for Change.

This article covers three distinct frameworks for thinking about what happens when we die: what neuroscience has found, what near-death experience research has documented, and what philosophy and various traditions have proposed. Each says something different, and each has its limits.

What Neuroscience Has Found: Death Is a Process, Not a Moment

The first thing modern medicine has established is that death is not an instantaneous event. Clinical death (the cessation of heartbeat and breathing) is reversible if treated promptly. Brain death (the irreversible cessation of all brain activity) is not, but even it does not always coincide with the moment the heart stops.

In 2023, a study published in PNAS (Proceedings of the National Academy of Sciences) by researchers at the University of Michigan documented something remarkable: in patients who died following cardiac arrest, the brain exhibited a surge of organized gamma-wave activity in the seconds after the heart stopped. Gamma waves are associated with the brain’s highest-level processing: conscious perception, memory integration, information binding. The brains were generating these waves at the moment of dying, in some cases more intensely than during normal waking consciousness.

This finding replicated and extended an earlier 2013 study from the same institution that had found similar gamma surges in dying rats. The 2023 human data came from patients who had electrodes placed for epilepsy monitoring, providing unusually detailed brain recordings at the moment of natural death.

What does this mean? Honestly: researchers do not agree. One interpretation is that this neural storm is the biological substrate of the “life review” experience reported by near-death survivors (the vivid, panoramic recall of memories). Another interpretation is that it is a final burst of metabolic activity as dying cells lose their membrane integrity. A third is that it represents the brain’s last attempt to maintain consciousness before the irreversible cascade begins. The data does not adjudicate between these explanations.

What Happens to the Body in the Hours After Death

The biological process of death follows a recognizable sequence:

Clinical death (minutes 0-6): Heart stops, breathing stops, blood circulation ceases. Brain cells begin experiencing oxygen deprivation. Resuscitation remains possible within this window for most people, though the window narrows rapidly.

Brain death (minutes 6-10+): Without oxygen, neurons begin to depolarize and release their neurotransmitters in a final burst. This may contribute to the subjective experiences reported by near-death experiencers who are later resuscitated. At around 6-10 minutes without oxygen, permanent neurological damage typically begins.

Biological death (hours 1-72): Cells across the body die at different rates. Heart muscle cells die first. Liver cells survive longer. Skin cells can remain viable for days. Body temperature drops toward ambient (algor mortis). Muscles stiffen (rigor mortis, peaking around 12 hours). Decomposition processes begin as gut bacteria migrate through the now-permeable intestinal walls.

The body does not become inert at clinical death. It begins a complex process of transformation that takes days, weeks, and months to complete.

Near-Death Experiences: What the Research Shows

Near-death experiences (NDEs) are reported by roughly 10-20% of people who are resuscitated after cardiac arrest. They share a recognizable phenomenology across cultures, religious backgrounds, and historical periods: a sense of leaving the body, movement through a tunnel or toward light, encountering deceased relatives, a life review, and a decision or compulsion to return.

The AWARE II study (AWAreness during REsuscitation), a multi-center study published in 2023, enrolled over 550 cardiac arrest patients across 25 hospitals. Among resuscitated survivors who could be interviewed, 39% reported a unique inner conscious experience during the arrest period. A small subset described detailed memories that could not be accounted for by brain activity at the time, including accurate descriptions of events in the resuscitation room during the period of cardiac arrest.

The lead researcher, Sam Parnia at NYU Langone, has been careful not to overclaim. He describes the findings as evidence that “recalled experience of death” is a real phenomenon that requires explanation, not as evidence for any particular metaphysical conclusion. The experience is real; what it represents about the nature of consciousness remains unresolved.

The neuroscientific explanations for NDEs include the gamma-wave surge described above, hypoxia-induced hallucination, the release of endogenous DMT (a psychedelic compound produced by the human body, which some researchers have proposed spikes at death), REM intrusion (elements of dream states breaking into waking consciousness), and temporal lobe seizure activity. None of these explanations is fully satisfying, partly because they tend to explain some features of NDEs but not others.

What Different Traditions Have Proposed

The major world traditions have proposed remarkably varied accounts of what happens after death, each coherent within its own framework:

Abrahamic traditions (Judaism, Christianity, Islam) generally hold that individual consciousness persists after physical death, with some form of judgment determining the quality of existence afterward. The specifics vary considerably within each tradition.

Hindu and Buddhist traditions propose reincarnation: consciousness continues but attaches to a new body in a next life, with the quality of rebirth shaped by karma (the accumulated moral weight of actions in previous lives). Liberation from this cycle (moksha in Hinduism, nirvana in Buddhism) is the ultimate goal.

Secular materialism holds that consciousness is a product of brain activity and ceases when the brain ceases to function. Death is, in this view, the permanent end of subjective experience. Many find this view difficult to accept emotionally despite finding it intellectually compelling.

Panpsychism and consciousness-first models, which have gained traction in some academic philosophy circles, propose that consciousness may be a fundamental feature of the universe rather than an emergent property of brains. If so, death might dissolve individual consciousness back into a more fundamental substrate rather than eliminating it. This remains speculative.

What We Can Honestly Say

The honest account is that we do not know what happens to subjective experience after death. We know what happens to the body. We know something about what happens to the brain in the minutes surrounding death. We have documented experiences reported by people who came close to death and were revived. None of this constitutes proof of what happens after the point of no return, because by definition no one has returned from that point to report.

The science suggests that the dying process is not the instantaneous lights-off event it was once assumed to be. The brain remains active, possibly intensely so, in the minutes following cardiac arrest. Whether this activity represents genuine conscious experience, and what it might mean for questions of survival after death, remains genuinely open.

The philosopher Epicurus offered what many find a useful framing: “When death is, I am not. When I am, death is not. Therefore death is nothing to me.” Whether this is comforting depends entirely on what you believe about what “I” refers to.

The post What Happens When We Die: What Neuroscience and Near-Death Research Actually Show appeared first on Table for Change.