I. Gurdjieff is a man who would continually straddle borders-between East and West, between man and something higher than man, between the ancient teachings of esoteric schools and the modern application of those ideas in contemporary life.In many respects-from the concept of group meetings to the mysterious workings of the enneagram to his critique of humanity as existing in a state of sleep-Gurdjieff pioneered the culture of spiritual search that has taken root in the West today. While many of Gurdjieff's students-including Frank Lloyd Wright, Katharine Mansfield, and P. D. Ouspensky-are well known, few understand this figure possessed of complex writings and sometimes confounding methods. In Gurdjieff: An Introduction to His Life and Ideas, the acclaimed novelist John Shirley-one of the founders of the cyberpunk genre-presents a lively, reliable explanation of how to approach the sage and his ideas. In accessible, dramatic prose Shirley retells that which we know of Gurdjieff's life; he surveys the teacher's methods and the lives of his key students; and he helps readers to enter the unparalleled originality of this remarkable teacher.

    Swami Sri Yukteswar, the revered guru of Paramahansa Yogananda, outlines the universal path that every human being must travel to enlightenment. He also explains the vast recurring cycles of civilization, affording a profound understanding of history and the ever-changing panorama of turbulent world events.

    It has had the most profound and wide-reaching influence of any text in Buddhism. Its full title, Prajna Paramita Hrdaya Sutra, "The Sutra of the Heart of the Perfection of Wisdom," explains that this sutra contains the essence of the Buddha’s teaching, the core of perfect enlightenment. It is the source of the famous and puzzling declaration, "form is emptiness, emptiness is form." For this new translation into English, Red Pine, award-winning translator of Chinese poetry and religious texts, has utilized various Sanskrit and Chinese versions, refining the teachings of dozens of ancient teachers together with his own commentary to offer a profound word-for-word explication. The result is a wise book of deep teaching destined to become the standard edition of this timeless statement of Mahayana truth.

    

    Whether you were captivated by The Power of Myth or you're just now discovering "the man with a thousand stories", these lectures are a must. Never before on audio and authorized by the Joseph Campbell Foundation, here is Volume Five of what will be a 40-hour series. These are the key lectures that Campbell kept in his study and used as the basis for later lectures on myth, symbolism, and spiritual awakening. Provocative and exhilarating, full of wit and wisdom, they are windows into one of the greatest minds of our time.

    This is a presentation of the essential teaching of this direct path to freedom that focuses on the recognition and realization of the True Self. This book identifies the root cause of suffering as the identification with the mind and the belief that the psychological construct that is considered the "person" is actual. It is shown that this idea we have of who we are is an illusion that has been taken to be real and thus creates all forms of psychological suffering and confusion. The freedom from this illusion is shown to be available to anyone who is willing to recognize and realize the truth of who they are. This is a non-dual approach to psychological treatment that is becoming a new approach that has the potential to bring an end to all psychological disorders.

    This text elucidates the entire science of hatha yoga (asana, pranayama, shatkarma, mudra and bandha) as it was conceived and practised not only for health and fitness but for awakening the vital energies: pranas, chakras and kundalini shakti.It points out that hatha yoga is not just a physical practice but a process of cellular transmutation from gross to subtle to divine. Thus hatha yoga was considered to be the foundation of all higher yogas. Line drawings and diagrams illustrate the text.

    There may be a moment in life when our compensatory activities, the accumulation of money, learning and objects, leaves us feeling deeply apathetic. This can motivate us towards the search for our real nature beyond appearances. We may find ourselves asking, 'Why am I here? What is life? Who am I?' Sooner or later any intelligent person asks these questions.“What you are looking for is what you already are, not what you will become. What you already are is the answer and the source of the question. In this lies its power of transformation. It is a present actual fact. Looking to become something is completely conceptual, merely an idea. The seeker will discover that he is what he seeks and that what he seeks is the source of the inquiry.”

    Beneath can be found a system of unifying beliefs that have guided the lives of ordinary families for generations. Here, one of the most profound philosophers of India explains these and other related concepts intrinsic to the Hindu philosophy of life.

    From the author of The Complete Commentary by Sankara on the Yoga Sutras, this book deals with the karma-yoga meditation practice and the realization of the supreme self as described in the Bhagava Gita yoga.

    This drama will move you, inspire you, and probably even change your life.

    He was the first to suggest in a systematic way that the great psychological systems of the West could be integrated with the noble contemplative traditions of the East. Spectrum of Consciousness, first released by Quest in 1977, has been the prominent reference point for all subsequent attempts at integrating psychology and spirituality.

    This Book presents a systematic and pragmatic approach to the awakening of kudalini, which arouses greater intelligence from it's sleep and you can give birth to a new range of creativity.

    Yet the word 'Hindu' is of foreign 18th-century origin. Hinduism is defined as a polytheistic religion, but Mahatma Gandhi famously declared that one can be a Hindu without believing in any god. Hinduism appears to accommodate endless contradictions. It is a religion at least as much of myth as of history - it has no historical founder, no single authoritative book, and few central doctrines." Introducing Hinduism offers a guide to this extraordinarily diverse faith. It untangles the complexities of Hinduism's gods and goddesses, its caste system and its views on sex, everyday life and asceticism. Why do Hindus revere the cow? Must Hindus be vegetarian? Introducing Hinduism explores the links with and differences from Buddhism, Jainism and other religions, and describes the resurgence of Hindu extremism, the phenomenon of Bollywood and the overseas Hindu diaspora.

    The world veda literally means Knowledge. The root is vid, ‘to Know’ The Vedas are thus texts that provide Knowledge.There are four Vedas, known as the Rig Veda, the Yajur Veda, the Sama Veda and the Atharva Veda. Many years ago, the Vedas were referred to as trayi or three. There must have been some point of time when there were only three Vedas. These are acknowledged to have been the Rig Vedas, the yajur Veda and the Sama Veda. The Atharva Veda is believed to have a later addition to the sacred canon.The world trayi is also interpreted in a different sense. Although the interpretation does seem to be slightly artificial, it is following. The three paths to salvation are believed to be those of jnana (Knowledge), bhakti (devotion) and karma (action). Since the Vedas teach these three paths to salvation, they are referred to as trayi. The Rig Veda is identified with the path of knowledge, the yajur Veda with the path of action, and the Sama Veda with the path of devotion.Each of the Vedas has two parts, a samhita and the brahmanas. The samhita part consists of mantras or incantations. These were hymns that were used in sacrifies. But these mantras are difficult to interpret without commentaries. This is what the brahmanas set out to do. They explain the hymns and indicate how these are to be used in sacrifices. The brahmanas also have detailed descriptions of sacrifices and how they are to be conducted. The samhita and the brahmanas are often known as karma kanda, that is, the part of the Vedas that deals with rituals.In addition Vedic literature also includes jnana kanda. This is the part that deals with supreme knowledge. Included in jnana kanda are the aranyakas and the Upanishads. These are identified with various Vedas.We can therefore have a narrow definition of a Veda as well as a broad one. The narrow definition would take the word Veda to mean the samhita alone. The broad definition would include, in addition associated brahmanas, aranyakas and Upanishads. By the word Veda, we will mean the samhita alone.When were the Vedas composed and who composed them? Strictly speaking, there is no answer to these questions. The Vedas were revealed; they were shrutis. They were not written down or composed. They were communicated by the supreme godhead or the divine essence (brahman) to the ancient seers (rishis). These rishis did not compose the Vedas; they merely obtained this divine knowledge through their extraordinary powers. In this sense, the Vedas are apourusheya, that is, not the handiwork of men. Their authorship cannot be ascribed to any human author.In the Hindu conception of time, time is divided into four eras. These are known as satya yuga, treat yuga, dvapara yuga and kali yuga. As one moves from satya yuga towards kali yuga, the power of righteousness diminishes and evil starts to rear its ugly head. To bring men back to the righteous path, the sacred knowledge that is in the Vedas must be disseminated amongst them. But the Vedas are abstract and esoteric, often difficult for ordinary mortals to comprehend. To make the dissemination and assimilation easier, the Vedas must be conveniently partitioned and divided into various groups. A person who thus divides (vyasa) the Vedas has the title of Vedavyasa or Vyasadeva conferred on him.In every dvapara yuga, such a Vedavyasa is born to perform this sacred task, The Vedavyasa born in the dvapara yuga tha immediately preceded the present kali, yuga, was Krishna Dvaipayana Vedavyasa. It is he who is credited with having divided the original unified Vedas into the four segments of the Rig Veda, the yajur Veda, the Sama Veda and the Atharva Veda. Krishna Dvaipayana Vedavyasa did not compose the Vedas, he merely recapitulated what was already known. Incidentally, Krishna Dvaipayana Vedavyasa is also credited with the composition of the great epic, the Mahabharata.Just as it is impossible to determine who composed the Vedas, it is also impossible to determine when they were composed. Widely different dates have been suggested by scholars. Tilak suggested a date of around 6000 B.C., while Jacobi’s date was around 4500 B.C. Most scholars would agree that the Vedas were compiled some time between 4000 B.C. and 1000 B. C. and that it is impossible to narrow down the range further. The earliest of the Vedas is clearly the Rig Veda. This reached a stage of final compilation between 1000 B. C. and 900 B. C.