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Path to the Soul provides an important evolutionary leap in the rapidly evolving understanding of our psychological and spiritual essence. Drawing from Hindu and Christian spiritual wisdom, biological medicine, psychiatric technique, and over twenty-five years of clinical experience, Dr. Bedi has created a highly effective and integrated treatment approach to problems associated with both medical and psychiatric illness. He explains the Hindu concepts of maya, karma, and dharma, and builds a bridge between ...

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Path to the Soul

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Overview

Path to the Soul provides an important evolutionary leap in the rapidly evolving understanding of our psychological and spiritual essence. Drawing from Hindu and Christian spiritual wisdom, biological medicine, psychiatric technique, and over twenty-five years of clinical experience, Dr. Bedi has created a highly effective and integrated treatment approach to problems associated with both medical and psychiatric illness. He explains the Hindu concepts of maya, karma, and dharma, and builds a bridge between psychological dis-ease and our intrinsic hunger for spiritual union. Each symptom is seen as a crucial whisper from our soul, and if we understand its message, it can lead us to psychological balance.

Dr. Bedi guides us through the process of Kundalini diagnosis, showing how the use of life events, medical or psychiatric symptoms, relationship strengths and problems, and life goals and aspirations can help us determine our dominant and auxiliary chakras. Since our chakras are focal points where physical, emotional, developmental, and spiritual forces intersect, they provide a paradigm that usefully links physical, psychological, developmental, and spiritual dimensions. He explains how he has successfully helped many patients correct imbalances by learning to access and strengthen this energy.

Throughout this book there are numerous examples of how Dr. Bedi's patients have discovered what each individual eventually has to recognize; that our fulfillment, satisfaction, wholeness, and harmony can be reawakened when we touch the spark of divine light glowing within.

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Editorial Reviews

Publishers Weekly - Publisher's Weekly
Bedi, a Wisconsin-based psychiatrist and Jungian psychoanalyst, offers a Hindu spin on therapy, challenging readers to rethink childhood conflict and marital strife in terms of karma and dharma. Bedi's discussion of chakras--the seven energy centers said to exist in each person--illustrates the strengths and weaknesses of his approach. The first chakra, located in the perineum and ruled by the god Ganesha, governs people's sense of emotional security. For example, Paul, a client of Bedi's, has unstable romantic relationships. Bedi traces his problems to the first chakra, and suggests that Paul's recovery necessarily involves "correcting imbalances" among his chakras. That's an intriguing theory, but Bedi is so vague and his prose so confusing ("When he first came to me, Paul was stuck in the pignali nada of the root chakra, which manifested as untempered masculine enterprise") that readers may never quite understand just what the chakra has to do with their love lives, or what they should do about it. Meditate on the chakra? Draw a picture of the chakra? Pray about the chakra? When Bedi does give straightforward guidance, it is banal: when trying to overcome problems in relationships, for example, people should "identify" the qualities in others that they like and dislike. Bedi's claim that Hindu spiritual disciplines can augment traditional therapy is suggestive, but readers will have to go elsewhere to deduce the mechanics of integrating the two. (Sept.) Copyright 2000 Cahners Business Information.|
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Product Details

  • ISBN-13: 9781609254469
  • Publisher: Red Wheel/Weiser
  • Publication date: 9/15/2000
  • Sold by: Barnes & Noble
  • Format: eBook
  • Sales rank: 1,315,780
  • File size: 2 MB

Read an Excerpt

PATH to the SOUL


By Ashok Bedi

Samuel Weiser, Inc.

Copyright © 2000 Ashok Bedi
All rights reserved.
ISBN: 978-1-60925-446-9



CHAPTER 1

The Soul and the Path

Know that that by which all this is pervaded, is indestructible;

Nothing can work the destruction of this which is imperishable.

—Bhagavad Gita


Michael, a patient of mine, brought a vivid dream to his session with me one day. In the dream, Michael takes off in a small amphibious plane. He is concerned that he may be flying too close to some treetops. But then he realizes he has no control over his plane! As he looks out the cockpit window to scan his surroundings for a safe place to crash, he sees a much larger plane ahead of him. Each time the larger plane maneuvers, his little plane makes the same maneuver. Then he realizes there must be an invisible cable linking his plane with the larger plane ahead of him, and that his plane is actually not a plane at all, but a glider. At best, he can follow the movements of the large plane, and at worst, he can fight them.

Michael had come to me for therapy under pressure from his employer. Although he was technically proficient, he did his job joylessly. Nobody wanted to work with him. His employer said he could not get along with anybody on the job. Michael had been a military pilot and had wanted to fly commercial aircraft following his discharge. After his discharge, however, his parents had pressured him to enter a technical field. For many years, he continued to fly his private plane, but, as he became more and more depressed, hopeless, and isolated, he flew less and less. Finally, he sold his plane. Michael's difficulties at work mirrored his unhappy personal life. Although he and his ex-wife had shared a few interests, they had not been happy. Michael had remained in the marriage "for the sake of the children." When they left home, he felt his situation was no longer bearable, and he and his wife divorced.

When we are caught in a limited view of life, the soul often sends us a dream to give us a deeper view—the soul's view—of our situation. Dreams make a precious contribution to living out of the Soul. Throughout this book, I have quoted my own and my patients' dreams to illustrate the whispers of the soul that nudge and guide us to live a spiritually informed life.

Michael's dream came at a critically low point in our work. Michael believed he had to do everything by sheer effort of will, yet he felt he couldn't muster the energy necessary to continue, let alone undertake new tasks and responsibilities. He felt empty inside, as if he had lost his soul and couldn't go on. Michael was afraid he was going to crash. However, his dream showed him that there was another source of energy that could keep him airborne if he stayed connected and let it guide him.

Michael's dream told him—and me—that something greater than he, something beyond his control, was leading him on an invisible path toward a destination he could not foresee. The great Swiss psychiatrist C. G. Jung had similar dreams that shed light on Michael's dream and on the relationship between his glider and the large plane.


The Individual and the Higher Power

Throughout his life, C. G. Jung was gifted with powerful dreams and parapsychological experiences. Jung devoted his life to understanding the meaning of dream imagery. In October 1958, Jung had a dream that he understood as depicting the relationship between him and some higher power. In the dream, several UFOs fly over Jung's house. One of them "... came speeding through the air: a lens with a metallic extension which led to a box—a magic lantern. At a distance of sixty or seventy yards it stood still in the air, pointing straight at me. I awoke with a feeling of astonishment. Still half in the dream, the thought passed through my head: 'We always think that the UFOs are projections of ours. Now it turns out that we are their projections. I am projected by the magic lantern as C. G. Jung. But who manipulates the apparatus?'"

Jung had a similar dream in 1944. In that dream, he was on a hiking trip. As he walked along a little road through a hilly landscape, he came to a small wayside chapel:

The door was ajar, and I went in. To my surprise there was no image of the Virgin on the altar, and no crucifix either, but only a wonderful flower arrangement. But then I saw that on the floor in front of the altar, facing me, sat a yogi—in lotus posture, in deep meditation. When I looked at him more closely, I realized that he had my face. I started in profound fright, and awoke with the thought: "Aha, so he is the one who is meditating me. He has a dream, and I am it." I knew that when he awakened, I would no longer be


Jung's two dreams, and Michael's dream, vividly depict a relationship between the individual and something else that is perceived as superior.

In psychological language, we say that, in our waking state, we are unconscious of this "something else" that we cannot define more precisely than to say that an image of it exists from our dreams. Nevertheless, the dreams reveal that it is there and is depicted as crucial to our existence. Spiritual traditions would not hesitate to call the UFO, the yogi, and the large plane images of a higher power.


The Parable of the Ring

In Gotthold Ephriam Lessing's dramatic poem, "Nathan the Wise" (1779), Sultan Saladin of Jerusalem summons Nathan, a rich Jew known as "the Wise." In a private audience, the Sultan poses a question to Nathan: "Since you are so wise, tell me: What belief, what law makes the most sense to you?" Then the Sultan leaves Nathan alone for a few minutes to reflect on his answer.

"I have to proceed carefully," Nathan says to himself. "And how am I going to do that? I can't come across as a dyed-in-the-wool Jew. And even less as no Jew at all. Because then he'll ask me why I'm not a Moslem.... I've got it! It's not only children you can satisfy with a story.

"Many, many years ago," Nathan begins, "there lived a man in the East who had a priceless ring. The stone was an opal that sparkled with a hundred colors. It had the mysterious power to make the wearer who believed in its power beloved before God and man. The man of the East always wore the ring, never taking it from his finger, and devised a means to keep it always in his family line: he would pass it on to his most beloved son, regardless of birth order, and that son would become the head of the house by the power of the ring.

"This went on for generations," Nathan continued, "till it came to a man who had three sons, each of whom he loved equally. From time to time one or the other would seem to be more dear, and in a weakness of love the father secretly promised the ring first to one, then to another, then to the third. All went well until the old man knew that he was approaching death. What was he to do?

"Secretly he sent for an artist, and bid him spare no expense or time to make two rings indistinguishable from the original. And in the course of time the artist returned with three rings. When he examined them, the old father could not tell which were new, which was the original. Relieved and at peace, he summoned each of his sons to him individually, blessed each, gave each a ring, and died in peace.

"After their father was buried, the sons came together, each proclaiming that their father had blessed him, which was true, and had give him a precious ring, which was also true. Each said he was the head of the house. They argued. They fought. But they could not identify the one genuine ring."

"Rings?" the Sultan exclaims. "Don't play games with me. I asked you about beliefs, laws!"

"Let us return to the rings," Nathan continues. "The three sons go to the judge. Each swears that his father had blessed him—which was true—and had given him a ring—which was also true. 'Well,' the judge says, 'I'm not here to solve riddles. Are you waiting for the true ring to open its mouth and speak? Unless you can produce your father and he can identify the true ring, then quit wasting my time. But wait!' the judge continued. 'I understand that the ring has a magical power to make its wearer beloved before God and man. That will be the way to decide, because the false rings don't have that power. Which of you loves the others the best?' And the sons were silent. 'Speak,' the judge commanded, 'why don't you speak? Surely the true ring works in the present and not only in the past? Each of you loves himself best of all? Then you are all deceived deceivers! Apparently the true ring got lost, and to conceal and replace the loss your father had two more rings made.'"

"Magnificent!" the Sultan exclaimed.

Nathan continued. "So the judge said, 'If you want my advice rather than my judgment, listen. Accept the situation as it is. Each of you has a ring and a blessing from your father. Perhaps he wanted to put an end to the tyranny of the one and only true ring that dominated his house. Surely, he did love each of you equally, and did not want to hurt any one of you. So be it! And here is my advice.'" Nathan paused.

"The judge," he said, "looked at each of the sons. And then he spoke: 'Let each of you strive to live the power the true ring is supposed to have. Let this power manifest in gentleness, heartfelt tolerance, compassion, and submission to God. And then when the powers of the stone shine through your children's children, I invite you to come before this bench again. Then a wiser man than I will sit upon it, and pass judgment. Go now!'"


* * *

Each person has or seeks a path to the soul, to the higher power, to God. Ultimately, all paths lead to the same destination, although, from outside, each path looks unique and is distinct in its external particulars. Each path has something to offer. As you will see in the following pages, I take from the Hindu, Christian, medical, psychiatric, and analytical paths what I have found to work for me and for my patients. As the distance between individuals and peoples on this planet grows ever shorter and we come into ever closer contact with one another, we must learn to honor each others' paths. More: we must discover and integrate what another path offers that our own path lacks. Then we will discover that, fundamentally, we all want the same things.


What People Really Want

What do people really want? What is it that we all reach for, pursue, dream of? Hindu ethics recognizes four pursuits that embrace everything a person could desire: pleasure, wealth, freedom, and a life in harmony with the higher power and the order of the universe. This is called the "fourfold good," chaturvarga. A life in harmony with the higher power, dharma, is the sure guide for the other three: pleasure, which is known as kama; wealth, known as artha; and freedom or liberation, known as moksha. (I discuss these four concepts in greater detail in chapter 10.) The first three seem obvious—who doesn't want to experience pleasure, to have wealth, and to feel free? However, we can satisfactorily achieve kama, artha, and moksha only when dharma—the "indestructible presence"—is our guide. In other words, only a life informed by an adequate spirituality leads to lasting pleasures, to the wealth that neither moth nor rust nor thief can attack, and the freedom from mundane entanglements that sees them from the perspective of a higher power. In this endeavor, spirituality and psychology can and should work together.


Spirituality and Psychology

It is an unfortunate accident of history that spirituality and psychology got further and further separated. Beginning in the 18th century, with the Age of Enlightenment, and accelerating in the 19th, the methodology of the physical sciences was applied to the study of the human mind and soul. This led to a soulless psychology in the late 19th and much of the 20th centuries. Fortunately, more and more people are realizing that a psychology that ignores spirituality is just as impoverished as a spirituality ignorant of psychology. Part of the task I have set myself in this book is to contribute to building a bridge between the two.

Michael's dream shows a relationship between the individual human being and something greater. Christianity teaches that we are created in the image of God; Hinduism holds that the atman, individual soul or self, is the emanational creation of Brahman, the Transcendent Absolute, the all-pervading energy and Supreme Lord, or Primal soul. In the language of Jungian psychology, we say that the large plane, the apparatus behind the UFO, and the yogi correspond to the archetype of the God-image.

Archetypes themselves are unrepresentable, like the field of a magnet. Only when we place a piece of paper or glass over a magnet and sprinkle iron filings on it does the shape of the magnetic field emerge. Likewise, we experience the various archetypes when they appear in consciousness as images and ideas, or when they shape our emotions and behavior in typically human ways. Archetypes are universal patterns or motifs. They are the basic content of religious imagery and ritual, of mythologies, legends, fairy tales. They shape our dreams and visions, and, as mentioned, they structure our typically human life situations and experiences. Hence, to speak or dream of being at a crossroad is to employ an archetypal image referring to a time and place of momentous life choice, just as falling in love or reflecting on the meaning of one's life in old age are experiences patterned by the corresponding archetypes.

It is very important to understand the term "God-image." When I say that the large plane, the UFO, and the yogi correspond to the archetype of the God-image, I am definitely not saying that any one of them is God. Many followers of religious traditions, and often the traditions themselves, typically—and unfortunately—do not distinguish between the image and what it represents. St. Paul made the clear distinction between God and God-image when he wrote: "Now we are seeing a dim reflection in a mirror; but then we shall be seeing face to face" (1 Corinthians 13:12).

Hindu thought likewise clearly differentiates the deity from various images of the deity. Earlier, I said that the atman, the individual soul or self, is the emanational creation of Brahman. Brahman is described as the Transcendent Absolute, the all-pervading energy and Supreme Lord or Primal Soul. As such, Brahman is without qualities, formless, unrepresentable, totally transcending manifest existence. However, many Hindu God-images have been formed to represent various aspects of Brahman. Likewise, in Islam and Judaism, God as God is immaterial and therefore invisible, but by no means unreal. In the dreams cited, therefore, the archetype of the God-image appears in various guises.

There is another important parallel between Christian belief, Hindu belief, and depth psychology. In the Christian gospel, Matthew admonishes us to seek a new standard, higher than the old, to grow beyond convention and tradition: "You must therefore be perfect just as your heavenly father is perfect" (Matthew 5, 48). Hinduism teaches that the individual soul (the atman) must unfold and grow to full maturity and the realization of its innate oneness with God. Both the Christian and the Hindu points of view recognize that the essence of the individual is divine. Both also point out that, through growth and maturation, we must transform our merely natural condition into a "higher" condition if we are to realize our innate oneness with the divine.

Jungian psychology speaks a different language here, using the term "individuation," but the message is similar. "We could ... translate individuation," Jung writes, "as 'coming into selfhood' or 'self-realization.'"

Individuation is powered by a driving force in each of us that propels us to consciously actualize our unique psychological reality, including our strengths and our weaknesses. Ultimately, individuation leads to the experience of a transpersonal regulating force or authority as the center of our individual psyches. "It is," Jung writes, "as if the guidance of life had passed over to an invisible centre."


The Individual Soul and the Primal Soul

For hundreds, perhaps thousands, of years, women and men have written about the soul. In speaking of the individual soul (the atman) and the Primal Soul (Brahman), I like to use the ancient image of the droplet and the ocean: the individual soul is like a droplet of water in the ocean of the Primal Soul. Metaphors are our attempt at expressing experiences that we cannot otherwise put into words or images; they are attempts to comprehend the otherwise incomprehensible. To continue the metaphor, the essence of both the ocean and each individual droplet is water. The ocean—the Primal Soul, Brahman, God, or cosmic order—is boundless. The droplet—the individual soul—is limited. The three dreams mentioned above depict the individual soul's relationship of dependence on the Primal Soul.

The individual soul depends ultimately on the Primal Soul for its very existence; but the Primal Soul also depends on the individual soul. How can this be? Over the ages, many mystics have realized that the individual soul is the medium through which the Primal Soul incarnates in the created human world. In other words, the Primal Soul works through us in the world, whether we know it or not.
(Continues...)


Excerpted from PATH to the SOUL by Ashok Bedi. Copyright © 2000 Ashok Bedi. Excerpted by permission of Samuel Weiser, Inc..
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.

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Table of Contents

Contents

Acknowledgments          

Introduction          

Chapter 1. The Soul and the Path          

Chapter 2. Maya, Karma, and Dharma: The School, the Teacher, and the
Lesson          

Chapter 3. Physical and Emotional Symptoms as a Portal to the Soul          

Chapter 4. Kundalini Yoga as a Path to the Soul          

Chapter 5. The Seven Chakras of Kundalini Yoga          

Chapter 6. Karmic Complexes as a Path to the Soul          

Chapter 7. Clan Karma          

Chapter 8. Attending to the Soul          

Chapter 9. On the Path          

Chapter 10. In the Soul          

Glossary          

Bibliography          

Index          

About the Author          


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  • Anonymous

    Posted August 12, 2000

    Bridging the Gap bewtween Psychology and Spirituality

    In Path to the Soul, Ashok Bedi, M.D integrates contemporary psychiatry, aspects of psychosomatic medicine, depth analysis, and fundamental spiritual concepts that enable him and his patients to better understand their physical, emotional, and spiritual complexity, and connect more fully with their souls, the well-spring of meaning and fulfillment. Bedi persuasively argues that failing to recognize and honor the physical, psychological, social, and spiritual archetypal patterns that govern our lives and are shared by the great spiritual traditions can eventuate in psychological, psychiatric, and medical problems. For example, psychological problems interfere with our realizing our spiritual gifts, and can manifest as medical and/or psychiatric conditions. The common denominator underlying Dr. Bedi's integrated viewpoint is the Hindu concept of dharma. Dharma's four main divisions are the archetypal 'laws of being' at work on the personal, social, typically human, and universal levels of existence. Throughout the book Bedi expounds on three key concepts intimately related to the fulfillment or failure to fulfill dharma: karma (actions and their necessary consequences); our complexes (i.e., our 'hang-ups'); and the significance and function of the seven primary Kundalini chakras. The chakras are essentially energy fields that govern various physical, emotional, and spiritual dimensions of life. Our experiences in the various areas of life create complexes of memory, behavior, expectation, and emotion that localize in the relevant chakra. When we need to act from a certain chakra, the complexes in that chakra condition the actions we are able to take. The actions we take lead to expectable consequences (actions + consequences = karma), hence the interrelationship of the chakras, dharma (in its four aspects), and complexes. To traverse the path to the soul, we have to take all these elements into account. There is much 'news you can use' in Bedi's book. The clinical vignettes are informative; the 'Points to Ponder' at the end of each chapter help the reader review the material just covered; dream work, active imagination, journaling, meditation, creative writing and painting, etc., are valuable ways to attend to the soul. As a practicing psychotherapist and Jungian analyst, I find Dr. Bedi's approach personally and clinically valuable. I will recommend Path to clients who are attempting to integrate the spiritual, psychological, and physical dimensions of their lives. It is unfortunate that psychology and spirituality have followed separate paths for most of the last century. In fact, spirituality and psychology/psychotherapy are two sides of the same phenomenon, viewed from different angles. Path to the Soul is a timely, rich, and nourishing fare for all¿clinicians as well as serious non-clinicians¿who lament the view that compartmentalizes our concerns as medical, psychiatric, psychological, and spiritual.

    1 out of 1 people found this review helpful.

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  • Anonymous

    Posted September 27, 2001

    Timely and timeless

    I read, once again, a little gem of a book -'Path to the Soul' by my colleague, Ashok Bedi, M.D., after the terrorist attack on September 11, 2001. As it has in the past, the book helped. I found myself wondering, however, exactly how and why it helped. Dr. Bedi's book is ultimately about restoring balance - the physical, psychological and spiritual balance that is so important to help us actualize what Dr. Bedi refers to as our 'Dharmic potential'. A psychopharmacologist by expertise, I often see challenging, seriously ill patients, in whom I employ medication to correct imbalance of the neurochemical transmitters in their brains. However, these patients rarely improve without an understanding of why they have developed these symptoms in the first place, and how imprudent or inappropriate choices have disconnected them from their ability to understand their emotions. Dr. Bedi explains in a way that is readily understandable and comprehensive, the ancient and ageless concepts of Maya, Karma, and Dharma. He explains how physical and psychological symptoms can be seen not only as symbols, but as 'whispers from our souls' that actually point the way to a deeper understanding of ourselves, and ultimately, to Moksha, or liberation. What Dr. Bedi has done is unique. He has combined Jungian psychoanalytic insight with his own finely-honed clinical intuition. He has then added his own blend of Christian and Hindu spiritual wisdom to provide a truly integrated approach to treatment. He has described the seven Chakras of Kundalini Yoga and illustrated, with actual clinical vignettes, how Karmic complexes can obscure our pathway to the soul, and can be reconfigured towards Dharma. The ultimate test of any meaningful art or science is whether it truly helps us to experience the world in a different way than we did before. In this endeavor, Dr. Bedi has succeeded admirably. Every time I peruse those pages, I look at my patients with a new insight and under- standing. I also have increased the understanding of my own fears, doubts, dreams and life events. This book invites and facilitates the kind of simple but profound clarity of thought that helps us cope. It is the path to an island of peace in the turbulent, chaotic ocean of life as we know it today.

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  • Anonymous

    Posted February 7, 2001

    Path to Soul - View from aTheoretical Physicist

    I am not a psychologist or a psychiatrist or a psychoanalyst. I am a theoretical physicist. I have read Ashok Bedi¿s book Path to Soul carefully and critically. First, let us be clear as to what this book in not: Path to Soul is not preachy, it is not New Age-ish, it is not a sermon of enlightened guru to his/her obedient disciples, it is not a chicken soup for ... book. Path to Soul is a labor of love. It is thoroughly rooted in experience of a long and highly successful practice of a working physician-psychiatrist. The writer is classically trained in Western medical, psychiatric and Jungian psychoanalytic sciences in USA, England and India. The book clearly betrays the writer¿s deep insight and vast experience in expertly applying these Western approaches to problems of mental and psychological health. By the time I had read the third chapter, I realized that the author has unknowingly stumbled upon a fundamental truth - the complementarity principle of the being and becoming of human psyche. This is the exact psychological parallel of Neil Bohr¿s famous principle of complementarity in physics that wave and particle are two mutually exclusive manifestations of the one and same entity. However, in the realm of human psyche, this principle works with one crucial difference that the two aspects of our being and becoming are not only never mutually exclusive, but on the exact contrary they are inseparable just as clouds are inseparable from rain and sun is inseparable from light. The author, it appears from his book, in his years and years of long practice felt that ¿he was walking on one foot¿ and wondering ¿where is the other foot¿, and in his heart-felt search found the lost twin - the missing spiritual aspect of our souls, and hence the book. The book is thoroughly grounded in solid, practical experience in treating patients. The author clearly shows how the intuitive, innate and spiritual inseparably, intrinsically and integrally complements the intellectual, analytic and dialectical. The book respects the readers, it talks with them, not at them. The ideas, feelings and approaches are genuine, authentic and honest. The book is definitely a labor of love, and distillation of critical, hard-headed research, experience, insight and inner struggle. The deftness and clarity with which the author elucidates Yoga, Chakra, Mandala and other delicate Hindu concepts and their application to problems of our mental and psychological health and peace are truly remarkable. Though in all this the physician is never lost. The author - again unknowingly - shows that the classical Hegelian pattern of thesis, anti-thesis and synthesis is not always valid. The author has genuinely synthesized the western and eastern in a seamless whole. For those who want to fully self-actualize, and are looking for a genuine, authentic, unpretentious canonical path, Path to Soul is it.

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  • Anonymous

    Posted February 16, 2001

    The Search for the True Self

    In Path to the sould Dr. Ashok Bedi has puttogether a marvelous companion for the person seeding a journey of self-discovery. Readers will immediately be drawn into the careful and thoughtful merging of eastern and western wisdom and they will experience the power this wisdom holds for healing. Using a Hindu template rich in philosophy and guidance Dr. Bedi set forth a map for spiritual wholeness that resonates to the seeker in each of us. Employing the absolute best of what current western medicine and psyshological thinking have to offer, he weaves a personal program that promises meaning, fulfillment and personal freedom. Each chapter is an introduction into a world of philosophies and ideas that call for individual action. At the end of each chapter Dr. Bedi challenges us to ask ourselves questions that will lead us deeper into our search for 'true self.' He illuminates the connection between physical and emotional pain showing us how spitirual confusion and bankruptcy are part of the overall dis-ease we often feel in the latter half of life. His case illustrations are excellent examples of how ordinaray people have sought to find themselves using the methods subscribed to in the text. Path to the Soul stretches beyond the confines of a self-help book. Self help books so often tell us what we need to do to get better, to become 'fixed'. They imply we are bad and need to 'get good.' Dr. Bedi's approach assumes that the reader is good enough and struggling to get better, to find more in life, to connect in even deeper ways to themselves, to others and to the community in which they live. He emphasizes the goodness of the unique soul into which we are born and then helps the reader construct a program that develops their Karmic Self to its fullest possible potential. He offers a holistic way of being in the new millenium. I recommend it highly.

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  • Anonymous

    Posted January 19, 2001

    Honoring the Sacred

    I'm reading this book for the second time at present, and am enjoying it just as much and getting even more from it than the first time around. The blend of Eastern spiritual wisdom and Western psychology results in a thoughtful and meaningful paradigm for individual use in exploring personal psychological troubles or for those helping others to explore such issues. It is not a self-help book that offers a 'cookbook recipe' to health, rather it respectfully offers the reader an opportunity to improve self-awareness through examining outer life problems within an 'energetic' paradigm. I appreciate the authentic, 'non-Westernized' view of Kundalini Yoga and how it relates to health. The terms were a bit difficult to familiarize myself with, but the author does a great job of reminding the reader throughout, and a glossary is included. Personally, 'Path to the Soul' offered me many thoughts to ponder and this single, overarching message: Within each of us burns a spark of the divine; our individual soul. Our mission, as caretakers of ourselves and each individual we encounter, is to use the sacred breath of our life to gently blow on those embers in order to attend to and further ignite that flame. In this way we add to our own soul's purity and in our individual way we honor the sacred in others. As Dr. Bedi closes his book, 'Namaste', meaning I honor the sacred in you. Clearly he does and this is expressed in the content and the attitude of the book.

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  • Anonymous

    Posted January 27, 2001

    Ready to Explore?

    There are many measurements by which we can assess the quality of a book. None may be more meaningful than determining you are a better person for having read it! Dr. Ashok Bedi's book created for me a challenging and energizing personal journey. His efforts to blend Hindu, Christianity and Jungian psychology were greatly beneficial. I enthusiastically have insisted that my family and closest friends travel the path as well. Path to the Soul will leave you a little richer and ready to continue the journey!

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  • Anonymous

    Posted September 10, 2000

    BALANCE and HARMONY

    Dr.Bedi,in a sensitive and compelling manner,provides the reader with a map to explore a journey toward psychological and spiritual individuation and the Path to the Soul-'a sacred place where the soul lives.' He carefully discusses metapsychology and psychodynamic theory and understanding as he successfully integrates it with the spiritual dimensions of ones life. What is especially helpful is his use of clinical vignettes to introduce us to and to illuminate the Eastern Hindu way of understanding the meanings of life, a life in harmony which is centered psychologically as well as spiritually. Dr.Bedi throughout the book, weaves the various dimensions that gives the 'path' a texture that is both hopeful and optimistic. It provides the reader a context and guidelines for understanding the deeper meanings in each indivdual's unique life and perhaps as importantly, what is necessary for each of us to move forward on the Path to the Soul. He shares with us the importance of reflecting actively and respecting our inner life; of 'knowing' in relation to knowledge, which Dr.Bedi convincingly notes is adaptive and the precursor to doing(action). Woven throughout the texture is his discussion of the various and complex developmental tasks, both the spiritual and emotional, and how their intersection and parallel development leads to and adds to the richness of ones self. The author provides the reader with a window and a lens to explore the spiritual wisdom with ones psychological insight. His discussion of creativity and the importance of 'honoring it' through the freedom to explore stimulates the reader's own associations and explorations. Other important subjects he draws together of eastern spirituality and western psychiatry include ethics and courage and their importance in the achievement of dignity and creativity. He carefully writes about the importance of achieving balance between ones inner and outer world and thoughtfully describes the dynamics of solitude and individual 'space.' At the end of each chapter Dr.Bedi identifies 'Points to Ponder' for each reader to consider. This can be especially useful and helpful in that it provides a structure that assists one to reflect, organize, and integrate the concepts discussed in each chapter.

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