The central character in this work is a Grand Inquisitor who arrests Jesus. A Grand Inquisitor, or Inquisitor Generalis in German is the individual who leads an Inquisition, just like Spanish Dominican Tomas de Torquemada who was the official in charge of the Spanish Inquisition.

    Published in 1879, it was admired and advocated by great minds such as Albert Einstein, Winston Churchill, Leo Tolstoy and Sun Yat-sen in China.

    His logic was impeccable and his mind was as sharp as a whip. Many religious beliefs have no logic in them at all and Ingersoll was a master at exposing the outright cruelty, stupidity and foolishness that religions, through their dogmatic and outdated precepts, force us to embrace. This book covers the Old Testament, worshipped and revered by Jews and Christians alike, which supports things like slavery, warfare, polygamy and the idea that women should be treated as property. He asks many pointed questions. For example: If you find slavery upheld in a book said to have been written by God, what would you expect to find in a book inspired by the devil? Also, why would God tell me how to raise my children when he had to drown his own in the flood? He also presents an interview of two men at the gates of heaven-one an honest and loving family man, the other a despicable thieving businessman. Based on their beliefs, guess who gets into heaven and who goes to hell. This book will truly make you think. It is meant to demonstrate how religion can control and affect our lives in ways that are quite contrary to our own moral fiber, modern logical reasoning and ethical conscience.

    These are the most important upanisads, the classical basic documents that have been accepted as authoritative by practically all Indian religious and philosophic traditions.These remarkable mystical and philosophical treatises have not only created the later wisdom of India, they have also played an important part in Western thought. While one many be doubtful of their claimed influence upon the Neoplatonists and the medieval Christian mystics, they still have greatly influenced later developments in Western philosophy, from the time of Schlegel, Hegel, Schopenhauer, and Schelling. Probably written by various authors over several centuries before 500 B.C., they exhibit a remarkable uniformity of purpose: they strive — through parable, proverb, simile, and metaphor, and through a method similar to Socratic dialogue — to arrive at truth without erecting a formal system.Although there have been other translations of the upanisads, this edition of Max Müller has long enjoyed the reputation of being the most scholarly. Not only does the translation contain the mature reflections of the greatest Indologist and Sanskritologist of the nineteenth century (who was also a profound philosopher in his own right), it also contains his long introductions of more than 250 pages, discussing the position of the upanisads and their value for the modern world.These profound writings are necessary reading for all Indologists, philosophers, and historians of religion. They are also most valuable experiences for the modern reader who is interested in learning about a great field of thought with deep mystical and existential implications.

    

    Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions that are true to the original work.

    Purchasers can download a free scanned copy of the original book (without typos) from the publisher. 1901. Not illustrated. Excerpt: ... THE PHILOSOPHY OF THE PURE SCIENCES 1 I.--STATEMENT OF THE QUESTION On entering this room and looking rapidly round, what do I see? I see a theatre, with a gallery, and with an arrangement of seats in tiers. I see people sitting upon these seats, people with heads more or less round, with bodies of a certain shape; sitting in various positions. Above I see a roof with a skylight, and a round disc evidently capable of vertical motion. Below I see the solid floor supporting us all In front of me I see a table, and my hands resting upon it. In the midst of all these things I see a void space, which I can walk about in if I like. The different things I have mentioned I see at various distances from one another, and from me; and (now that the door is shut) I see that they completely enclose this void space, and hedge it in. My view is not made of patches here and there, but is a continuous boundary going all round the void space I have mentioned. All this I see to exist at the same time; but some of you are not sitting quite still, and I see you move; that is to say, I see you pass from one position into another by going through an infinite series of intermediate positions. Moreover, when I put my hands on the table, I feel a hard flat horizontal surface at rest, covered with cloth. 1 Lectures delivered at the Royal Institution in March 1873., ' Have I spoken correctly in making these assertions? Yes, you will say, this is on the whole just what I ought to have seen and felt under the circumstances. With the exception of one or two points expressed in too technical a form, this is just the sort of language that a witness might use in describing any ordinary event, without invalidating his testimony. You would not say at once, "This is absurd; the man must not be list...