Hindu Judeo-Freemasonry - Table of Contents

The blog is a prediction and documentation of the future Rabbinical-Brahmical, Talmudic-Vedic, Kabbalistic-Vedantic and altogether Noahide-Freemason order that may soon be erected if nothing is done to stop its spread in the West. Hindus and India are in an unholy alliance with the Jews and Israel to subvert this earth into a Hindu-Noahide dystopia where humans will be arranged into a Noahide caste system where usefulness and subservience to the Jews determines how high you rank, with Hindus being at the top above even Freemasons, then Muslims, then Christians and finally European pagans (polytheists) right at the very bottom. Here will be documented the profane union between Indian Hinduism and the powers of Judeo-Freemasonry to subvert the earth entire, and especially the White race. 

Hindus apply to Israel's Chief Rabbi to be considered Noahides - first step toward the HinJew World Order

Correspondences in Jewish Mysticism/Kabbalah and Hindu Mysticism/Vedanta-Advaita

Indian Hindus are making up for the labor shortage in Israel after Palestinian workers are expelled

Jews and Hindus are forming an anti-woke alliance

[Recommended Reading] Two Ways of Light: Kabbalah and Vedanta

Hindus seek to craft allegation of "Hinduphobia" on the working definition of anti-Semitism

Hindus are role-modeling their organizations after Jews and want to be second in command, building up nuclear India

Israel is India's second largest arms dealer trading 1.9 billion in weapons, a military buildup of India is a threat to the world

Neo-Hasidim took some influence from Neo-Vedanta as it tried to counter it

Adath Israel to Host Event on Antisemitism and Hinduphobia, HAF involved, playing the victim game, shirking responsibility

Hindu-Jewish interfaith meeting focuses on Hindu monotheism and Vedanta, making it a Noahide faith

Hindu American Foundation attends Unity March in San Francisco to stand against antisemitism with Noahide organizations

Jewish Professor of Indo-Judaic studies Dr. Nath Katz introduces Hindus to the Noahide Laws but is unsure whether Hinduism is Noahide or not

Several Hindu organizations meet with StandWithUs and a Noahidist Professor to boost India-Israel ties

Gross! 10,000 Hindus unite in rally for Israel with signs claiming Jews and Hindus are forever friends

Former Hindu American Foundation employee now works for the ADL

Hindu Dharma Acharya Sabha involved in the Hindu-Jewish Summit where Hinduism was declared Noahide monotheism, Dr. Katz teaches the Hindus a bit about Judaism

Noahide ADL intervenes for Hindu students in schools and introduces Hindus on how to combine with law enforcement

Chabad Rabbi says Hinduism is monotheistic enough to be considered Noahide

Hindus lied about not being converted by Jews at the Hindu-Jewish Summit, they are not converted to Judaism but Noahidism

Swami Dayananda Saraswati was ashamed to be called an "idol-worshiper" so he made Hinduism a Noahide faith

Hindus object to being called polytheists in school textbook, they want to be a monotheistic Noahide faith

Hindu American Foundation joins with Zionist and Noahidist-employing organizations to protest UN report on Palestine

Hindu American Foundation's definition of Hindu "idolatry" (murti puja) makes it Noahide-compliant

Hindu American Foundation organizes with Noahide-pushing Chabad

Hindu American Foundation implies those drawn to Hinduism for its "idol-worship" are misunderstanding

Noahide American Jewish Committee (AJC) says Hindus view themselves as the "new Jews"

Israel has been making alliances with Hindutva since the 1960s

70,000 Hindus rally for Zionism and to move India's embassy to Jerusalem

There are 470 Freemason lodges in India and growing, Swami Vivekananda was a Mason, Freemason spirituality will mix with Kabbalah-Vedanta

Class at Kenyon University on Hindu and Jewish mysticism shows growing interest in the crossover of the two faiths, the coming Judeo-Hindu spirituality that will operate on Noahidism

Jewish Ein Sof is Hindu Brahman says New Kabbalah website; Judeo-Hindu monism leads to monotheism leads to Noahide Law

Not just Vedanta, Yoga is being mixed with Kabbalah for Gentile consumption, creating a Noahide spirituality

First Vedanta, then Yoga, now Tantra is being used to spread the Kabbalistic-Noahide faith

Hindu says he follows the Noahide Laws

Hindu says he follows the Noahide Laws

  See Table Of Contents 

Hindu user Noahide Brah (@meditationmonke) says he is a Hindu who follows the Noahide Laws.  People think the term Hindu-Noahide is an oxymoron but it is not.  This unholy alliance and hybrid religion is a threat to the earth and all people of good heart. 

https://twitter.com/meditationmonke/status/1790643308449923437

Noahide Brah

@meditationmonke

·

6h

No, I'm not a believer of Islam. Nor of any other religion. Technically I am still a Hindu. but only follow the Noahide mindset and code.

First Vedanta, then Yoga, now Tantra is being used to spread the Kabbalistic-Noahide faith

 See Table Of Contents 

Hindus and Jews are working together to combine their mysticism as has been shown on this blog. They are trying to show the connections between Jewish Kabbalah and Vedanta, Yoga, and now Tantra.  Non-Jews who accept the Noahide Laws often feel it comes with little spirituality, and so the Rabbis are inventing new ways to fill in the void by proclaiming much of Hinduism fit for Gentile consumption when accompanied by Jewish teachings.  

https://integralyogamagazine.org/divine-union-in-kabbalah-and-classical-tantra-yoga/

Divine Union in Kabbalah and Classical Tantra Yoga

(Photo: Painting of Ardhanārīśvara, a form of Siva and Shakti as one.)

I was at an auto body shop in West Los Angeles waiting for my car, sharing the waiting area with an elderly woman who was reading Tikkun magazine. She put the magazine on a desk and I asked if I could read it while I was waiting. She said yes. I sifted through the table of contents and found an article on “Eros and Ethics,” which piqued my interest, particularly when I discovered it was mostly an article about divine union from a Kabbalistic viewpoint. Reading it I was struck by the similarities, in a general sense, with what little I knew about classical Tantra Yoga. [Note: classical Tantra Yoga has nothing to do with the modern, New Age versions of neo-tantra]

I found myself in a comparative theology course, part of a new direction in my life, which was not even a seed in my thoughts back at the body shop. When time came to write a paper I recalled that article, found it online, and this paper began its process of coming into being. As I delved deeper into the Yoga Sutras of Patanjali, as well as maintaining my connection with meditative and mystical Judaism, I began to see strong connections between the two. This was enhanced by reading literature on the connection of both systems to Quantum Mechanics. Now entering into a new phase as a student of theology, I am drawn back to these two essentially mystical/spiritual takes on the true nature of our reality.

While postmodern seekers may be most attracted to this study, the more traditional religious person should find great value in experiencing the significant role ethics and morality play in these two mystical/spiritual esoteric practices. The Tantra-Sutra says: “Yoga is undoubtedly the union (samayoga) of Shiva and Shakti.” In his book Tantra: The Path of Ecstasy, Georg Feuerstein explains the roles of the gods and goddesses who are sought out to help the practitioner through invocation, prayer ritual, meditative visualization, and mantra recitation. The deities are considered to be very real, each corresponding to a particular energetic presence that can be palpably felt in meditation, and even at other times. They are seen as personifications of specific intelligent energies present in the subtle dimension. The gods and goddesses are also seen as symbols that point beyond their immediate forms of manifestation to the absolute godhead, the singular being. The Tantras are presented as a direct communication from Lord Shiva, who declares at the conclusion of his teachings: “In reply to your questions I have completely revealed in this tantra what was the most secret discipline and the most excellent knowledge.”

In the Tantrika traditions, Ultimate Reality is known as Parama Shiva, the godhead, characterized by sat-chid-ananda—being, consciousness and bliss. Shiva, as opposed to Parama Shiva, is that aspect of the Ultimate Reality that is consciousness. It is pure consciousness, without the slightest notion of “I am.” From that perspective of evolution, the Shiva principle emerges first within Ultimate Reality and that is the transcendental “I.” It is Shiva who is the seed of the multidimensional universe, giving rise to all other ontological categories. But there is no duality in Shiva, because he is completely immersed in blissful union with Shakti.” Shakti is the principle of creativity within Ultimate Reality. She coexists with Shiva and co-creates the universe. In doing this, she triggers the process of evolution and obscures consciousness. This is seen as a veiling effect appearing to block the true nature of Shiva. However, this veiling effect does not block Shiva from our view entirely. We can get a glimpse of our true nature and are free to rediscover our essential being, just as we are free to deny it and live the inauthentic life—the life of the ordinary worldly person who follows the dictates of self-delusion, greed, and aggression as well as the other karma engendering negative emotions and attitudes.

In his book Yoga Morality, Feuerstein focuses on the role of ethics and morality in all forms of Yoga practice. “The core process of Yoga, which conducts the yogi practitioner from a state of the inauthentic existence to authentic being, is unglamorous and proceeds through the gradual, quiet transformation of one’s body and mind in everyday life. Thus, the foundation of all genuine Yoga practice, like any other spiritual discipline in the world, lies in the realm of moral behavior.” As Swami Sivananda states: “Ethics is the foundation of Yoga… as ethics is the gateway to God-realization.” This thought is supported by Mahatma Gandhi, who wrote in his autobiography of his “conviction that morality is the basis of things” and “truth is the substance of all morality.”

Feuerstein notes that the five moral disciplines of Patanjali’s classical eight-fold path constitute the ethical ground of all yogic teachings. When stripped of its spiritual and moral teachings, Yoga cannot lead to inner freedom peace and happiness as it was designed to do. He adds that the Yoga masters spoke of Jesus of Nazareth when he asked, “Who will cast the first stone?” to advise not to look at the moral flaws of others but to focus on our own shortcomings and concentrate on transforming our character to prevent moral failings in the future.

(Photo: “Sabbath Queen” by Abigail Sarah Bargraim)

In Kabbalistic tradition, the Divine feminine is called: Shechinah. Shechinah is derived from the word shochen, “to dwell within.” So, Shechinah is G‑d as G‑d is dwelling within. Sometimes Shechinah is translated as “The Divine Presence.” This Hebrew mystical term for the indwelling feminine presence of God points to the primal energetic union of Shechinah (the Divine Feminine) and Tiferet (the Divine Masculine) as the essential expression of a healed world—which may draw parallels to the Shiva and Shakti of the Tantric Yoga tradition. Noting that religion comes from the Latin root ligare, which connotes connection, religion’s (re-ligare) original intent could be seen as a search for that inner place where we could experience the essential interconnectivity of all reality.

The basic concept of divine union and the relationship between feminine and masculine energy is a part of American Judaism. Today, in almost any synagogue of any denomination, on Friday night after the lighting of the Shabbos candles there is the ritual of Kaballat Shabbat (originated by 16th Century Kaballists led by Isaac Luria) whereby the coming of Shabbat is seen as the Sheckhinah—the bride of Israel descending on the Jewish people. So at this point, after the candles have been lit but before the Bar’chu (the prayer that begins all services), comes the ritual of welcoming the Shabbos bride with the song “L’chah Dodi” or “Come My Beloved.” The central refrain of this song is: L’chah Dodi Likrat Kallah P’nei Shabbat n’kabbalah: Come, let us go forth and welcome the Queen, Shabbat. When this is sung in synagogue on Friday night, the congregation stands and turns to the back, toward the door through which the Shabbos bride will enter.

In practice, Tantra Yoga is focused on the chakra (energy spheres) system of the body, similar in concept to the Sefirot—meaning the 10 attributes/emanations in Kabbalah, through which Ein Sof reveals himself and continuously creates both the physical realm and the chain of higher metaphysical realms. The devotional practice follows chanting hymns from Tantric literature and relates the Siva-Shakti connection as seen in a stanza from a poem by Ramprasad Sen:

Then cast me
A compassionate glance–
I keep bring reborn!
Your feet alone bring nectar.
You are Shakti, cosmic sound,
And Siva the dot in “Om”
Full of nectar like the moon.
Who can cleave the One Self?

The technologies discussed here share the common goal of encountering God (Kabbalah)/spiritual integration (Tantra) through the divine union of masculine and feminine energy. The first difference that one sees is that in Kabbalah, the masculine is the active partner intersecting the passive circle of natural consciousness that precedes it. In Tantra, the active feminine energy of the creative Shakti is seen as rising into the passive pre-existing masculine consciousness of Shiva. Yet, in both technologies the feminine circle is seen as a closed system. Feuerstein sees analogy in the resulting cosmic union of polarities to a hologram “that yields one image when viewed from a certain angle and another image when viewed differently.”

On the issue of ethics and morality there is an operative difference. To the yogi, ethics is foundational and to some extent detached from the technology itself; to the Kabbalist it is the active action of the evolutionary line of humankind. In either case the problem, as Feuerstein notes, is defining morality from culture to culture. As I see it, this is the real battleground of humanity. Almost all religions consider their ethics/morality to be a core principle and universal. To that extent, these mystical system play a significant role by showing the more rationalistic religious groups of the world that a fixed sense of morality rooted in an egocentric nature is self- defeating and leads only to disconnection and conflict. The goal is spiritual integration of Divinity not religious claims of unique and superior knowledge.

The most significant difference between the two systems arises from Tantra’s emphasis on the personal nature of the practice that requires a withdrawal from the natural world through meditation and asceticism and the Kabbalah’s emphasis on the active role of the desire to engage the natural world consciousness; both toward the goal of divine integration. The yogic path traditionally (as presented by Patanjali in the Yoga Sutras) requires a level of detachment that essentially requires a monkish lifestyle that rejects engagement in our conflicted world for success. The potential danger in practicing Patanjali’s traditional yogic path [note: intended originally to be taught to and practiced only by swamis (monastics), renunciates, and ascetics] today comes from its goal of spiritual transcendence and focus on the higher realms, so that one lives without the grounding effect of earth and a connection to all of humanity. To the Jew, the danger is in the drama that occurs from becoming overly ego-involved, which is a prime cause of suffering. Today, Yoga is offering us the value of detaching from the creation of drama to cultivate equanimity when we engage with our inherently dramatic world.

By Jake Jacobs

Not just Vedanta, Yoga is being mixed with Kabbalah for Gentile consumption, creating a Noahide spirituality

See Table Of Contents 

Prahaladan Mandelkorn is a teacher of "Torah and Dhamra".  In this article, he shows how Kabbalah has things in common with Yoga.  Vedanta is not the only branch of Hinduism being united with Jewish mysticism.  The Noahide Laws are famous for lacking deep spiritual experience, this Judeo-Hindu spiritual addition can really give the Noahide Laws the boost they need. 

 https://integralyogamagazine.org/yoga-kabbalah-the-mystical-connection/

Yoga & Kabbalah: The Mystical Connection

The wisdom of these ancient traditions share many common boundaries in their approach to enlightenment. In this article, Prahaladan Mandelkorn, a teacher of Yoga and Kabbalah, explores parallels between these two traditions.

Swami Satchidananda and the White Stone

In 1978, a group of us are high in the Himalayas with our teacher (Sri Gurudev Swami Satchidananda) on the eastern bank of the headwaters of a clear blue, fresh mountain spring—Ganga, the sacred Ganges, that flows south through India to the sea. He had taken us by small boat across this mountain stream to a grassy place where a slender, unassuming, brown-skinned man was walking about barefoot, feeding cows. “He’s called the Cow Baba,” Sri Gurudev told us. “He feeds the cows and the natives feed him.”

Later, as we were re-boarding the boat, one of the students asked, “Why is he here, Gurudev? Why does he do what he does?” Sri Gurudev looked at her. Then he reached down into the water edge and from the riverbank picked up a white stone that had been smoothed by sand and water over thousands of years. He held it in his palm before us. “Why is this stone here?” he said, and answered his own question. “It’s just here.”

At the burning bush, Moses asked God to please tell His or Her name. “I am the I AM,” replies the Divine to each of us. “I am That.” Things just are what they are. Intrinsically, there is no why or wherefore. We make things good or bad, wise or foolish, tragic or glorious. We can’t help doing so, because by nature we are meaning-makers.

Having recognized this aspect of our humanity, sages over the ages passed along to us some enriching meanings to put on our experiences of life.

Thirty-Two Paths to a Sapphire Throne

With 32 wonderful, mystical paths of wisdom … the one who inhabits eternity … creates this universe by three signs: text [books, plays, films], letter-numbers [cipher symbols] and telling [mouth-to-mouth]. There are ten intangible sefirot [infinite depths] and twenty-two letter (symbols) as a foundation …Test them and explore them; understand the matter thoroughly and restore the Creator to his place (to her place) …
—Selections from the Sepher Yetzirah [Book of Creation], The Letters of our Father Abraham

Shall we climb the Tree of Life to the Crown chakra, the Thousand-Petal Lotus? Shall we ascend through the worlds to atzilut, ego-less consciousness and wander in Brahman, the Absolute? As humans, our mystical experiences can be described with various languages and symbols that point to similar states of awareness as we consciously approach and awaken to absolute oneness. For many centuries, even millennia, Jewish and Christian mystics have used a Kabbalistic language to describe the same realms that Yogis experience at different chakras, or centers of consciousness.

Imagine an indescribable light too refined for us to see with our eyes. As that same light flows through colored filters, we can actually perceive—and name—ten infinite depths (sefirot) and seven chakras. This is the Tree of Life, “a connection between heaven and earth,” says Rabbi Shefa Gold, “between the infinite and the finite.”

The Lord God plants a garden eastward in Eden … with the tree of life in the middle of the garden. —Genesis 2: 8-9

The wise speak of an eternal aswattha tree [sacred fig] with its roots above and its branches here in this world… Who understands this tree, knows the most sacred wisdom. —Bhagavad Gita (Song of God) 15:1

We say Isaac Newton discovered gravity, but gravity, of course was always there. By defining and naming it, however, he brought it into the foreground where we can measure and use it. These Yoga and Kabbalah images are simply language tools and symbols that may empower us. The 32 paths are ten infinite depths (sefirot) and 22 letter-numeral symbols that run between them, according to Kabbalah, which literally means, “Receiving” [a certain type of knowledge]. The seven major chakras referred to in Yoga are another way to distinguish these fields of consciousness.

Kabbalah uses images, words and letter-symbols drawn from the Torah or Old Testament. The ascent of the kundalini, the powerful creative energy that rises through the chakras, is a Yoga language indicating the same realms.

“The first six chakras from base to forehead,” explains Sri Gurudev,“ are still part of the mind. Ultimate consciousness, the crown chakra, is beyond the mind. In all six chakras mental awareness functions differently becoming cleaner and more expansive as we move up chakra by chakra.”

The Goddess

The base chakra, Muladhara in Yoga, where the kundalini goddess of serpentine power lies sleeping, is what the Kabbalists call Malkhut, the kingdom and majesty of God. It is none other than this very world we live in, and it’s blessed with a divine feminine presence, Shekhina, the presence of divinity in the here and now. “Behold me both as the one and the many,” teaches the Bhagavad Gita, “and wherever you look, you will see my face.” This is Malkhut. Among it’s many signs are the moon and the sea, grace, the Sabbath day, Jupiter, the bride of God, and the holy city entered by the holy king, and the promised land.

As the spiritual seeker ascends, climbing the tree to the next sefira, the kundalini rises to the next chakra, swadhishthana in the reproductive area. In Kabbalah this infinite depth is called Yesod, the Foundation, Union or the Illumined Sage. Other signs of Yesod are maturity, wholeness, peace, the balanced self, the West, Saturn and the rectifier who sets straight the course.

Above Yesod are Netzah and Hod, Victory and Glory, who in combination express the yang and yin aspects of the powerful navel chakra, Manipura. Think of the disciplined figure skater practicing again and again and again. That persevering strength is Netzakh—Victory. When she stands on the winner’s dais showered with honor and acclaim, that prakash or sparkling energy is Hod, Divine Glory.

In the Heart is Your Beloved

Anahata, the heart chakra, in Kabbalah is called Tiferet, the fullness of faith and the perfection of beauty, whose archetypes in the Hebrew cosmology are the illumined ones, Jacob and Hannah. For Christian devotees, Jesus and Mary are in the heart center; and in Hindu imagery it’s Krishna and Radha (or Ram and Sita). Other signs of Tiferet are the sun, the East, the perfection of humanity, Sri Ram, the Sun King, Atman personified (our higher Self, YisraEl), children, and the Elder giving blessings in the world. Who is really in the heart chakra? It is you and your beloved.

Just above the heart are the infinite depths of Hesed and Gevurah, Compassion and Courage, who when combined may be experienced at the throat chakra, Vishuddha, which some Yogis say is the base of one’s will power. Kabbalists teach that Hesed is the infinite depth of loving kindness and mercy. Hesed has several other connotations: grace, bounteous love, the South, wisdom and gold. Gevurah is often expressed as awe, strength, judgment (karma), power, definition, silver, the North and wealth.

“The awe we feel before the majesty and magnificence of this cosmos” writes Rabbi Art Green. This is Gevurah. These qualities are also describing refinements of awareness at different chakras, in this case, Vishuddha, near the base of the throat.

A Personal Vision

H. H. Sri Swami Sivananda of Rishikesh writes: “As this energy rises from center to center through the chakras [and sefirot], supersensual visions appear to the aspirant. New worlds with indescribable wonders and charms unfold. The practitioner gets divine knowledge, power and bliss, ascends another rung, and reads from the Divine book. When this energy reaches the sixth, Ajna chakra, the seeker is blessed with a personal vision of God.”

Geographically and anatomically situated at the level of the eyebrows in the center of the head is the Ajna chakra combining the infinite depths of Hokhmah and Binah, Revelation and Comprehension. Hokhmah is also seen as primordial wisdom, the first utterance, the Omkar, Ganesha, and the beginning. It’s mate is Binah, contemplation and understanding.

Associative Thinking

More than linear, rational thinking, Kabbalists use associative thinking. The ten sefirot are what Art Green calls “clusters of symbolic associations, the mention of any of which (whether in daily life, in speech or in text) automatically brings to mind all the others as well.” Examples of such symbolic associations in Binah are: a palace of light, the first temple; the quarry out of which the next seven sefirot and the 22 letter-symbols are hewn; the womb, our refuge, the place of return; t’shuvah—repentance, coming home; the upper Eden, paradise; the spring out of which the sacred rivers flow; our primal Mother; the jubilee, the 50th year, transcendence, and the festival of Pentecost.

This type of associative thinking tends to enrich our experiences of daily life. If we come upon a spring in the field or the forest, for example, immediately we may think of returning to our source and refuge, the quarry, the mysterious 50, deep understanding, and being at the headwaters of the Ganges with the beloved. As we go through our day-to-day lives, these clusters of associations enhance our life experiences and refine our levels of awareness. We lean back in new wisdom, sometimes trembling in awe.

Kabbalah uses a language that “evokes responses from profound levels of our soul,” writes Art Green. “By rediscovering the great power of natural symbols, such as sun and sky (Tiferet); moon, sea and earth (Malkhut), dawn and dusk (Hesed and Gevurah) with their rich, wide symbolic repertoires included … scripture and life experiences are thus viewed through a new symbolic prism.”

Diamond Consciousness

“As long as we are using the mind,” says Sri Gurudev, “there is still morality, good, and bad. Even at Ajna, we can still discriminate and recognize right and wrong, you and me, this and that. Once we go beyond that, there is no duality, no you, no me. There’s just one. Above Ajna (the brow chakra) lies the seventh chakra, Sahasrara, the Thousand-Petal Lotus [just above the head]. At Sahasrara the mind ceases to function; awareness is beyond grasp of the mind.”

In Kabbalah this is called Keter, the Crown. In Yoga it’s Sahasrara, a state of oneness, Brahmacharya, wandering in Brahman, wandering in the Absolute. Tibetan Buddhists call it, “Diamond Consciousness.” “At Sahasrara,” writes Sri Swami Sivanandaji, “the Yogi loses individuality in an ocean of Sat-Chid-Ananda, Existence-Knowledge-Bliss Absolute, and becomes one with the Supreme Soul or God.”

Seekers of light, climb the Tree of Life and take your seat on the sapphire throne—at Keter where you are crowned with no-thing-ness, realizing you are one with everyone and everything. “In a true spiritual experience,” says Sri Gurudev, “you become That; you experience That; you are That!”

——–
For further inquiry, see: Ehyeh: Kabbalah for Tomorrow, Arthur Green, Jewish Lights Publications; SeferYetzirah: the Book of Creation in Theory and Practice, Aryeh Kaplan, Samuel Weiser  Publishers; Kabbalah: Key to Your Inner Power, Elizabeth Clare Prophet, Summit University Press; Rabbi Shefa Gold: www.rabbishefagold.com; The Zohar, Book of Splendor, various translations; Sri Swami Sivananda, and Integral Yoga: The Yoga Sutras of Patanjali, Sri Swami Satchidananda, Integral Yoga Publications.

About the Author:

Prahaladan Mandelkorn has been presenting “Torah and the Dharma” programs since 1975. A senior student, he edited two of Swami Satchidananda’s books, To Know Your Self and The Living Gita. He collaborated with Rabbi Zalman Schacter-Shalomi on Fragments of  a Future Scroll. Prahaldan served as director of Teacher Training at Yogaville. He teaches Bhagavad Gita classes, Jewish mysticism, and leads meditation workshops.