Later generations further developed these initial insights, but we have never grown beyond them. Rabbinic Judaism, Christianity, and Islam, for example, were all secondary flowerings of the original Israelite vision. Now, in The Great Transformation, Karen Armstrong reveals how the sages of this pivotal "Axial Age" can speak clearly and helpfully to the violence and desperation that we experience in our own times. Armstrong traces the development of the Axial Age chronologically, examining the contributions of such figures as the Buddha, Socrates, Confucius, Jeremiah, Ezekiel, the mystics of the Upanishads, Mencius, and Euripides. All of the Axial Age faiths began in principled and visceral recoil from the unprecedented violence of their time. Despite some differences of emphasis, there was a remarkable consensus in their call for an abandonment of selfishness and a spirituality of compassion. With regard to dealing with fear, despair, hatred, rage, and violence, the Axial sages gave their people and give us, Armstrong says, two important pieces of advice: first there must be personal responsibility and self-criticism, and it must be followed by practical, effective action. In her introduction and concluding chapter, Armstrong urges us to consider how these spiritualities challenge the way we are religious today. In our various institutions, we sometimes seem to be attempting to create exactly the kind of religion that Axial sages and prophets had hoped to eliminate. We often equate faith with doctrinal conformity, but the traditions of the Axial Age were not about dogma. All insisted on the primacy of compassion even in the midst of suffering. In each Axial Age case, a disciplined revulsion from violence and hatred proved to be the major catalyst of spiritual change.

    Written in a concise style which is knowledgeable, yet not overly-academic. The questions addressed are the most common and modern questions popularly asked.

    Graced with opening words by His Holiness The Dalai Lama, the Penguin Deluxe Edition of The Tibetan Book of the Dead is "immaculately rendered in an English both graceful and precise." Translated with the close support of leading contemporary masters and hailed as “a tremendous accomplishment,” this book faithfully presents the insights and intentions of the original work. It includes one of the most detailed and compelling descriptions of the after-death state in world literature, practices that can transform our experience of daily life, guidance on helping those who are dying, and an inspirational perspective on coping with bereavement.

    The ancient Taoist text that forms the central part of this book was discovered by Wilhelm, who recognized it as essentially a practical guide to the integration of personality.

    This invasion of the world by what Marc Auge calls ‘non-space’ results in a profound alteration of awareness: something we perceive, but only in a partial and incoherent manner. Auge uses the concept of ‘supermodernity’ to describe the logic of these late-capitalist phenomena—a logic of excessive information and excessive space. In this fascinating and lucid essay he seeks to establish and intellectual armature for an anthropology of supermodernity. Starting with an attempt to disentangle anthropology from history, Auge goes on to map the distinction between place, encrusted with historical monuments and creative social life, and non-place, to which individuals are connected in a uniform manner and where no organic social life is possible.Unlike Baudelairean modernity, where old and new are interwoven, supermodernity is self-contained: from the motorway or aircraft, local or exotic particularities are presented two-dimensionally as a sort of theme-park spectacle. Auge does not suggest that supermodernity is all-encompassing: place still exist outside non-place and tend to reconstitute themselves inside it. But he argues powerfully that we are in transit through non-place for more and more of our time, as if between immense parentheses, and concludes that this new form of solitude should become the subject of an anthropology of its own.

    His theories, which the French press has termed "l'hypothèse girardienne," have sparked interdisciplinary, even international, controversy. In The Scapegoat, Girard applies his approach to "texts of persecution," documents that recount phenomena of collective violence from the standpoint of the persecutor--documents such as the medieval poet Guillaume de Machaut's Judgement of the King of Navarre, which blames the Jews for the Black Death and describes their mass murder.Girard compares persecution texts with myths, most notably with the myth of Oedipus, and finds strikingly similar themes and structures. Could myths regularly conceal texts of persecution? Girard's answers lies in a study of the Christian Passion, which represents the same central event, the same collective violence, found in all mythology, but which is read from the point of view of the innocent victim. The Passion text provides the model interpretation that has enabled Western culture to demystify its own violence--a demystification Girard now extends to mythology.Underlying Girard's daring textual hypothesis is a powerful theory of history and culture. Christ's rejection of all guilt breaks the mythic cycle of violence and the sacred. The scapegoat becomes the Lamb of God; "the foolish genesis of blood-stained idols and the false gods of superstition, politics, and ideologies" are revealed.

    The book serves to illustrate and amplify Idries Shah's preceding (over 20) books on the Sufi Way.

    Eliade traces manifestations of the sacred from primitive to modern times in terms of space, time, nature, and the cosmos. In doing so he shows how the total human experience of the religious man compares with that of the nonreligious. This book of great originality and scholarship serves as an excellent introduction to the history of religion, but its perspective also encompasses philosophical anthropology, phenomenology, and psychology. It will appeal to anyone seeking to discover the potential dimensions of human existence.

    No matter who we are, we feel fulfillment, happiness, and purpose inside of ourselves. These qualities are not felt outside of ourselves, and cannot be found in external things or circumstances. Similarly, knowledge of ourselves and our purpose cannot be found in external things, but are found inside. By knowing what is in our hearts and minds, by seeing what we usually ignore, we learn not only what we are capable of, but also what prevents us from developing our full potential. By knowing ourselves, we acquire the knowledge of how to change for the better. As we improve ourselves and awaken to our true nature, we spontaneously begin to radiate the light of divinity in everything we do, increasing our own happiness, and spreading it to others. This is how we begin to live the Gnostic message, which states that the light of the Divine is within us. By knowing ourselves, we also learn about that light, and can bring it into the world to benefit everyone. "All things, all circumstances that occur outside ourselves on the stage of this world, are exclusively the reflection of what we carry within. With good reason then, we can solemnly declare that the 'exterior is the reflection of the interior.' When someone changes internally-and if that change is radical-then circumstances, life, and the external also change." - Samael Aun Weor This book reflects and illuminates the spiritual psychology of all genuine religions and mystical traditions. With the practical guidance in this book, anyone can awaken to see the light for the Divine for themselves.

    Did some divine power create the first couple? Religious scriptures the world over aver that one or the other god gave birth to humans, but science has not yet identified any supernatural power that created and governed human beings. Did primeval humans come up with the idea of gods to help them cope with their fears? Could it be that they attributed natural phenomena — unfathomable and frightening to them — to the working of invisible gods? The Evolution of Gods uses modern science to explain why, when and how religions and gods became the desirable explanations of the inexplicable events. It describes anthropological and historical facts about the evolution of religions and gods, in a simple and straightforward manner, to assert that human imagination created gods, and not the other way around.The book begins with the epoch when the human race came into being, between 400,000 and 200,000 years ago. Around 100,000 years ago, humans invented language and began to discuss and analyze each happening around them. Whatever they could not comprehend, their priest attributed to some unseen power. At one point in time, we do not know exactly when it happened, humankind began an activity called worship. Humans began to worship each seen or unseen power, which was beyond their control, but could either harm or help them. They believed that worship protected them and sought the blessings of that power. Priests all over the world invented almost identical methods of worship, such as folding their hands, bowing, kneeling, flowers offering, prayers and sacrifices. For example, anthropologists have drawn that ancient humans had largely inadequate protection against cold; their survival largely deepened upon available sunlight—something beyond their control. In that scenario, solar worship was a logical outcome. In a similar manner, the humans found thunder and lightning inexplicable and frightening. Gradually, they began to worship the sky as god. There is enough historical evidence to assert that the ancestors of Hindus, Buddhists, Jews, Christians and Muslims, before their religions came into practice, worshipped the sun and the sky. Thus, history demonstrates that whenever humankind faced a new challenge, priests invented a more useful deity and consigned the older one to oblivion. For example, around three thousand years ago, cultivation provided several facilities to humans that paved the way for a population explosion. At the same time, farming exposed people to pets, rodents, mosquitoes, houseflies and parasites. All these factors together gave rise to altogether new diseases such as cholera, tuberculosis, typhoid and plague. Apart from these diseases, population explosion also gave rise to social diseases such as poverty, inequality, injustice, crime and exploitation. All these together forced people to lead a miserable life no better than hell. Around this time, a few geniuses such as the Buddha, Moses and Jesus discovered the causes and remedies of human sufferings. For example, Moses suggested ten morals, sacrifices and prayers to protect people from their miseries. The contemporary priests transcribed prayers, rituals, myths, allegories and morals preached by these prophets after their death. The Holy Scriptures, such as the Vedas and the Bible were the compilations of such writings. These books advised worship, sacrifices, magic or morals to eradicate human miseries. The Suffering masses had no option but to follow those advices. These scriptures fashioned the organized religions of today. Let us think for a moment why there are many religions and there is only one science on the Earth. There is one concrete reason behind this irony; about one thing or concept there is only one truth but there can be many lies. This book is an effort to light a candle in the darkest corner of human consciousness.

    Then, in a dramatic change, described by scientists as 'the greatest riddle in human history', all the skills & qualities that we value most highly in ourselves appeared already fully formed, as tho bestowed on us by hidden powers. In Supernatural Hancock sets out to investigate this mysterious before-&-after moment & to discover the truth about the influences that gave birth to the modern mind. His quest takes him on a detective journey from the beautiful painted caves of prehistoric France, Spain & Italy to rock shelters in the mountains of S. Africa, where he finds extraordinary Stone Age art. He uncovers clues that lead him to the Amazon rainforest to drink the hallucinogen Ayahuasca with shamans, whose paintings contain images of 'super-natural beings' identical to the animal-human hybrids depicted in prehistoric caves. Hallucinogens such as mescaline also produce visionary encounters with exactly the same beings. Scientists at the cutting edge of consciousness research have begun to consider the possibility that such hallucinations may be real perceptions of other dimensions. Could the supernaturals 1st depicted in the painted caves be the ancient teachers of humankind? Could it be that human evolution isn't just the meaningless process Darwin identified, but something more purposive & intelligent that we've barely begun to understand?AcknowledgementsPart 1: Visions 1: Plant that enables men to see the dead 2: Greatest riddle of archeology 3: Vine of souls Part 2: Caves 4: Therianthropy5: Riddles of the caves6: Shabby academy 7: Searching for a Rosetta Stone8: Code in the mind 9: Serpents of the Drakensberg10: Wounded healer Part 3: Beings 11: Voyage into the supernatural 12: Shamans in the sky 13: Spirit love 14: Secret commonwealth15: Here is a thing that will carry me away16: Dancers between worlds Part 4: Codes 17: Turning in to channel DMT18: Amongst the machine elves19: Ancient teachers in our DNA?20: Hurricane in the junkyard Part 5: Religions 21: Hidden Shamans22: Flesh of the GodsPart 6: Mysteries 23: Doors leading to another world Appendices Critics & criticisms of David Lewis-Williams' Neuropsychological theory of rock & cave artPsilocybe semilanceata-a hallucinogenic mushroom native to Europe / Roy Watlng Interview with Rick StrassmanReferences Index

    According to the Devi Bhagavata, the universe is but her manifestation. The worship of Durga is believed to be more than 4,000 years old in India.

    It has exerted a living influence in China for 3000 years and interest in it has spread in the West. Set down in the dawn of history as a book of oracles, the Book of Changes deepened in meaning when ethical values were attached to the oracular pronouncements; it became a book of wisdom, eventually one of the Five Classics of Confucianism, and provided the common source for both Confucianist and Taoist philosophy. Wilhelm's rendering of the I Ching into German, published in 1924, presented it for the 1st time in a form intelligible to the general reader. Wilhelm, who translated many other ancient Chinese works and who wrote several books on Chinese philosophy and civilization, long resided in China. His close association with its cultural leaders gave him a unique understanding of the text of the I Ching. In the English translation, every effort has been made to preserve Wilhelm's pioneering insight into the spirit of the original.This 3rd edition, completely reset, contains a new forward by Hellmut Wilhelm, one of the most eminent American scholars of Chinese culture. He discusses his father's textual methods and summarizes recent studies of the I Ching both in the West and in present-day China. The new edition contains minor textual corrections, bibliographical revisions and an index.

    Written more than 2,000 years ago, this work is a map to the fast track to enlightenment. They derive from an ancient oral tradition, when Devi, the Divine feminine, was worshiped. Yet, today, the Yoga Sutra is taught by priests and scholars from a masculine Hindu tradition that obscures the simple wisdom in it. Yoga, Power, and Spirit shows us that the Sutra is pre-Hindu, and that the power of Devi and enlightenment are available to us at all times, without guru, temple, or decades of study.       Yoga is the direct path to enlightenment. Patanjali taught that all knowledge was acquired directly from the Source. This book reveals how the power of Devi can guide the practitioner of yoga to sure and inevitable self-realization. Alberto Villoldo is a shaman who has practiced Yoga for 25 years, and embraced the way of the Divine feminine. He has traveled to the source of India's holy rivers in the Himalayas to rediscover the wisdom of the Sadhu, India’s ancient shamans. He brings to life the spiritual teachings of yoga in a pure, practical, and irreverent way—stripped of dogma and brimming with poetry and spirit.

    This book presents the Buddha not as a mystic figure, but as a human being who struggled to attain enlightenment and to aid mankind in freeing itself from suffering and delusion.