Part I asks: Is evolving Nature all there is – self-generated, self-sustaining, self-contained? Are human beings, as the topmost outgrowth of Nature, responsible to none other but themselves? That is the stance of naturalist and atheist Richard Dawkins. Or is evolving reality derived from, and dependent on, a transcendent Source and Destiny, to whom humans are accountable and whose benevolence reaches out to humans as persons because humans are persons? That is the conviction of the Christian faith. Part II shows that Dawkins’ interpretation of religion is deficient even in evolutionary terms and lacks the objectivity and impartiality of genuine science.Backed with in-depth study and thorough research, Richard Dawkins’ God Delusion: A repentant refutation is a masterfully written work that attempts to provide answers to believers and non-believers by presenting scientific and religious reasoning.

    *Please note: Amazon incorrectly estimates the book at "12 pages" whereas it is around 70 pages - this is being corrected in the system. You will get 52 images plus a few pages of text**Rumi's message is so universal and inclusive that he has earned the title of "the most popular poet in America". This is a tribute of immense gratitude and love to Rumi on his 805th birthday, September 30th 2012.In his poems, Rumi speaks of nothing but love and finding the answers of life within yourself. He captivated the essence of humanity in his words. The selection of quotations in this book aspires to show you a glimpse of this message of love, peace, and inward search for true bliss. Farnoosh Brock was born and raised in Iran and in this book, she brings you the fusion of her beautiful photography and the wisdom of the beloved Persian poet, Rumi. This is a celebration of her Persian origins combined with the sense of duty that we must preserve and share the gifts of our ancestors. You can enjoy this book on your Kindle Fire or on any other device that runs the FREE Kindle reading apps, such as on your computer or iPad.

    Thus facilitating our desert like hearts to grow lotuses.”Evolve is based on various talks given by H.H. Radhanath Swami. This is neither an exact transcription nor an overly corrected version.

     Your commitment to work at your absolute best moves me. Your readiness to acknowledge your weakness encourages me to give even more of my life to helping people free themselves from their self-made prisons. May your passions be ignited. May your life and that of those around you become magically abundant.M This book is the first in 'THE OBSTACLE IS YOU' series. The letters of my readers have moved me deeply and encouraged me to distill everything that I have learned about the art of living into a series of life lessons. Hence, I set about compiling the best information I have to give into a book that I genuinely believe will transform your life. How to Love Yourself? Do you ever feel like life is slipping by so fast that you might not get the chance to live with meaning and the happiness you deserve? If so, then this very special book will be the guiding light that leads you to a brilliant new way of living. In this extremely easy to read yet wisdom rich manual, I offer eleven simple solutions to life's most complex problems, ranging from methods to succeed to powerful ways to enjoy the journey while you create a legacy that lasts. The words in this book are heartfelt and written in high hope that you will not only connect with the wisdom that I have respectfully offered but also act on it to create lasting improvements in every area of your life. Amidst my own trials and tribulations I have learned that it is not enough to know what to do, we must act immediately on the knowledge in order to create the lives we so dearly want. So, as you turn the pages of this first book in 'THE OBSTACLE IS YOU' series, I hope you will discover a wealth of wisdom that will immensely enrich the quality of your physical, emotional and spiritual life. Please do write to me to share how you have integrated the lessons in this book into the way you live. I will do my very best to respond to your mails with a personal note. I wish you peace, prosperity and many happy days spent engaged in a worthy purpose.

    Explores the challenges, the rewards, the call, and the possibilities of integrating a sincere inner life with an active life of engagement with the pain of the world.

    This translation is the definitive English version of the eighth-century Ch'an classic.Phillip B. Yampolsky has based his translation on the Tun-huang manuscript, the earliest extant version of the work. A critical edition of the Chinese text is given at the end of the volume.Dr. Yampolsky also furnishes a lengthy and detailed historical introduction which contains much information hitherto unavailable even to scholars, and provides the context essential to an understanding of Hui-neng's work. He gives an account of the history and legends of Ch'an Buddhism, with particular attention to the traditions associated with Hui-neng, quoting or summarizing the most important narratives. He then discusses the various texts of the "Platform Sutra," and analyzes its contents.

    The sayings in this book have been written, not to teach, but to remind the reader of what they already know.

    He says that you should know that you are born with an outer form and an inner essence and it is that inner essence or the spiritual heart that you have to come to know in order to know who you are.

    This title addresses the perennial questions: continuity of life after death, purpose of existence, good and evil, consciousness and substance, sexuality, karma, evolution, and human and planetary transformation.

    Underlying Jung's extraordinary body of work, and providing a foundation for it, there is a broad and sophisticated system of metaphysical thought. This system, however, is only implied in Jung's writings, so as to shield his scientific persona from accusations of philosophical speculation.The present book scrutinizes Jung’s work to distil and reveal that extraordinary, hidden metaphysical treasure: for Jung, mind and world are one and the same entity; reality is fundamentally experiential, not material; the psyche builds and maintains its body, not the other way around; and the ultimate meaning of our sacrificial lives is to serve God by providing a reflecting mirror to God’s own instinctive mentation.Embodied in this compact volume is a journey of discovery through Jungian thoughtscapes never before revealed with the depth, force and scholarly rigor you are about to encounter.

    Besides exhortations to live a moral, simple and contemplative life, these pithy aphorisms allow a glimpse of a bit of the Pythagorean schools' deeper knowledge.Contents:IntroductionThe Golden Verses of PythagorasNotes on the Golden Verses of Pythagoras from the Commentaries of HieroclesThe Golden Sentences of DemocratesThe Pythagorean Sentences of DemophilusThe Similitudes of DemophilusPythagorean Ethical Sentences from Stob?usSelect Sentences of Sextus the PythagoreanPythagorean Sentences from the Protreptics of IamblichusThe Symbols of Pythagoras

    Tho the names refer to it as a unity, each name is different & so, taken together, they differentiate it. The implicit distinction between the godhead's unity & the multiplicity of the names is reflected in the names' structures themselves. Each includes a Greek prefix: hyper-, which indicates the unity of the godhead to whom names are applied. But each name is different, indicating the self-multiplication of the godhead. The result is a set of names like “over-good,” “over-being” & “over-life.” Dionysius also makes use of a 2nd, equivalent prefix: pro-. God is “pre-good” & “pre-being,” meaning it has the attributes of creatures in a way that transcends both creature & attribute. The prefixes must be applied strictly to the names when they're used of God itself. On the other hand, when the names are used only of God as cause, the prefixes may be left off, since the causality of God is already a procession into the differentiation properly signified by each of the different names. The most proper object of the names is the highest creature. The exemplary instances of goodness, being & life are the highest of the angels or intelligible minds. For this reason, he frequently refers to this type as an “intelligible name.” He incorporates into the number of intelligible names the traditional Neoplatonic intelligible categories: being, identity, difference, rest & motion, as well as the being, life & intellect triad. The fact God transcends the proper meaning of these names doesn't mean it ought be called “non-being,” “non-life” or “non-intellect.” He prefers to say God is “over being,” “over life” & “over intellect.” Few can contemplate the intelligible names in their purity. We require the names to be incarnated in visible things. Unable to see being, life & wisdom in themselves, we need a visible being who is living & wise. Such a person can then become the means by which we contemplate the intelligible. The teacher Hierotheus is one such visible incarnation of the names. But Hierotheus may do more than incarnate the names. He can also unfold them in speech, taking the unitary name of “being” & describing it at length, as is done in chapter 5. As he describes it, the name unfolds itself into a form that is more multiple, because of the many words used in his description. It thus approaches the multiple character of the human way of knowing & becomes more easily understood. When Dionysius praises “dissimilar similarities” over seemingly more appropriate symbolic names for God, he explains that negations are true to God & such dissimilar names serve as such negations. The Mystical Theology has this last, most arcane form of theology as its subject. Negations are properly applied not only to the names of the symbolic theology. Any & all of the divine names must be negated, beginning with those of the symbolic theology, continuing with the intelligible names & concluding with the theological representations. The godhead is no more “spirit,” “sonship” & “fatherhood” than it's “intellect” or “asleep.” These negations must be distinguished from privations. A privation is simply the absence of a given predicate, which could just as easily be present. The absence of the predicate is opposed to its presence: “lifeless” is opposed to “living.” But when we say that the godhead isn't “living” we don't mean it's “lifeless.” The godhead is beyond lifeless as well as beyond living. For this reason, he says our affirmations of the godhead aren't opposed to our negations, but that both must be transcended: even the negations must be negated. The most arcane passages of Mystical Theology revolve around the mystical as taken in itself & not as the act of negating the other forms of theology. Dionysius says that after all speaking, reading & comprehending of the names ceases, there follows a divine silence, darkness & unknowing. All three of these characteristics seem privative, as tho they were simply being the absence of speech, sight & knowledge respectively. But Dionysius doesn't treat them as privative. Instead, he uses spatio-temporal language to mark off a special place & time for them. Using as example Moses' ascent up Mt Sinai, Dionysius says that after Moses ascends thru the sensible & intelligible contemplation of God, he then enters the darkness above the mountain's peak. The darkness is located above the mountain. Moses enters it after his contemplation of God in the various forms of theology. Dionysius leaves the relation between Moses & the darkness obscure. Some commentators reduce it to a form of knowing, albeit an extraordinary form of knowing. Others reduce it to a form of affective experience, in which Moses feels something he can never know or explain in words. Dionysius himself does not give decisive evidence in favor of either interpretation. He speaks only of Moses' “union” with the ineffable, invisible, unknowable godhead.--Stanford Encyclopedia (edited)

    It presents, in Spinoza's famous 'geometric method', his radical views on God, Nature, the human being, and happiness. In this wide-ranging 2006 introduction to the work, Steven Nadler explains the doctrines and arguments of the Ethics, and shows why Spinoza's endlessly fascinating ideas may have been so troubling to his contemporaries, as well as why they are still highly relevant today. He also examines the philosophical background to Spinoza's thought and the dialogues in which Spinoza was engaged - with his contemporaries (including Descartes and Hobbes), with ancient thinkers (especially the Stoics), and with his Jewish rationalist forebears. His book is written for the student reader but will also be of interest to specialists in early modern philosophy.

    His many works include texts addressed to lay audiences, letters of advice to kings, and a set of penetrating metaphysical and epistemological treatises. His greatest philosophical work, the Mulamadhyamikakarika—read and studied by philosophers in all major Buddhist schools of Tibet, China, Japan, and Korea—is one of the most influential works in the history of Indian philosophy. Now, in The Fundamental Wisdom of the Middle Way, Jay L. Garfield provides a clear and eminently readable translation of Nagarjuna's seminal work, offering those with little or no prior knowledge of Buddhist philosophy a view into the profound logic of the Mulamadhyamikakarika.Garfield presents a superb translation of the Tibetan text of Mulamadhyamikakarika in its entirety, and a commentary reflecting the Tibetan tradition through which Nagarjuna's philosophical influence has largely been transmitted. Illuminating the systematic character of Nagarjuna's reasoning, Garfield shows how Nagarjuna develops his doctrine that all phenomena are empty of inherent existence, that is, than nothing exists substantially or independently. Despite lacking any essence, he argues, phenomena nonetheless exist conventionally, and that indeed conventional existence and ultimate emptiness are in fact the same thing. This represents the radical understanding of the Buddhist doctrine of the two truths, or two levels of reality. He offers a verse-by-verse commentary that explains Nagarjuna's positions and arguments in the language of Western metaphysics and epistemology, and connects Nagarjuna's concerns to those of Western philosophers such as Sextus, Hume, and Wittgenstein.An accessible translation of the foundational text for all Mahayana Buddhism, The Fundamental Wisdom of the Middle Way offers insight to all those interested in the nature of reality.

    An enormously influential and original thinker, Jung was for some time Freud's principal disciple, but he became more and more critical of the Freudian emphasis on repressed sexual tendencies and after the publication of Symbols of Transformation in 1912, Jung broke away from Freud to develop his own technique of 'analytical psychology'.