The work by Swami Vivekananda, a nineteenth century Hindu spiritual leader and reformer, mystic and major exponent of Vedanta philosophy. In contains the poems and letters, the conversations of the author with some of the disciples and his lectures; the one on Sri Ramakrishna is included.
Paul Deussen was a famous researcher, a professor of Sanskrit at the University of Kiel in Germany and he devoted most of his life to studying Indian philosophy. Besides, he is also known as a roommamte of Friedrich Nietzsche. This book was originally pubslished in German and soon after its appearance it was translated into English (in 1906). The Philosophy of the Upanishads analyzes the philosophical ideas depicted in the Indian doctrine of the existence of the universe. The book would be interested for everyone who is fond of philosophy on different stages of its development.
"This is one of the Yogi Publication Society (YPS) titles, which may have been in part or whole written by William Walker Atkinson. At the very least, this volume seems to have been padded out a bit. The first few chapters are consistent in tone and style, and discuss basics of Hindu (or perhaps Theosophist) thought in very general terms, with lots of italics and small caps for emphasis. There is even a realistic description of a saddhu and a fishmarket in Benares, local color which you don't typically find in the YPS series. Hindu technical terms are used correctly (and spelled correctly)." (Quote from sacred-texts.com)Table of Contents Publisher's Preface; Introduction; The Yogi Conception Of Life; The Ideal And The Practical; Read And Reflect; Man: Animal And Divine; Double Consciousness; Spiritual Unfoldment; Cause And Effect; Man-the Master; Self-development; Developing The Spiritual Consciousness; Who Can Be A Yogi?; Constructive Idealism; Higher Reason And Judgment; Conquest Of Fear; The Role Of Prayer; Thought: Creative And Exhaustive; Meditation Exercise; Self-de-hypnotisation; Self-de-hypnotisation-ii.; Character-building; ConclusionAbout the Publisher Forgotten Books is a publisher of historical writings, such as: Philosophy, Classics, Science, Religion and Mythology. http://www.forgottenbooks.orgForgotten Books is about sharing knowledge, not about making money. Our books are priced at wholesale prices. We print in large sans-serif font, which is proven to make the text easier to read and put less strain on your eyes. Happy reading!
pt. I. The Khândogya-upanished. The Talavakâra-upanishad. The Aitareya-âranyaka. The Kaushîtaki-brâhmana-upanishad and the Vâgasaneyi-samhitâ-upanishad.--pt. II. The Katha-upanishad. The Mundaka-upanishad. The Taittirîyaka-upanishad. The Brihadâranyaka-upanished. The Svetâsvatara-upanishad. The Maitrâyanabrâhmana-upanishad 26
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Formatted for the Kindle. Linked Contents and footnotes.CONTENTSI. The Vēdic Age:II. The Age of the Brāhmaṇas:III. The Epics, and Later:Conclusion.Excerpt:CHAPTER ITHE VĒDIC AGELet us imagine we are in a village of an Aryan tribe in the Eastern Panjab something more than thirty centuries ago. It is made up of a few large huts, round which cluster smaller ones, all of them rudely built, mostly of bamboo; in the other larger ones dwell the heads of families, while the smaller ones shelter their kinsfolk and followers, for this is a patriarchal world, and the housefather gives the law to his household. The people are mostly a comely folk, tall and clean-limbed, and rather fair of skin, with well-cut features and straight noses; but among them are not a few squat and ugly men and women, flat-nosed and nearly black in colour, who were once the free dwellers in this land, and now have become slaves or serfs to their Aryan conquerors. Around the village are fields where bullocks are dragging rough ploughs; and beyond these are woods and moors in which lurk wild men, and beyond these are the lands of other Aryan tribes. Life in the village is simple and rude, but not uneventful, for the village is part of a tribe, and tribes are constantly fighting with one another, as well as with the dark-skinned men who often try to drive back the Aryans, sometimes in small forays and sometimes in massed hordes. But the world in which the village is interested is a small one, and hardly extends beyond the bounds of the land where its tribe dwells. It knows something of the land of the Five Rivers, in one corner of which it lives, and something even of the lands to the north of it, and to the west as far as the mountains and deserts, where live men of its own kind and tongue; but beyond these limits it has no knowledge. Only a few bold spirits have travelled eastward across the high slope that divides the land of the Five Rivers from the strange and mysterious countries around the great rivers Gaṅgā and Yamunā, the unknown land of deep forests and swarming dark-skinned men.In the matter of religion these Aryans care a good deal about charms and spells, black and white magic, for preventing or curing all kinds of diseases or mishaps, for winning success in love and war and trade and husbandry, for bringing harm upon enemies or rivals — charms which a few centuries later will be dressed up in Ṛigvēdic style, stuffed out with imitations of Ṛigvēdic hymns, and published under the name of Atharva vēda, "the lore of the Atharvans," by wizards who claim to belong to the old priestly clans of Atharvan and Aṅgiras. But we have not yet come so far, and as yet all that these people can tell us is a great deal about their black and white magic, in which they are hugely interested, and a fair amount about certain valiant men of olden times who are now worshipped by them as helpful spirits, and a little about some vague spirits who are in the sun and the air and the fire and other places, and are very high and great, but are not interesting at all. ...
Purchase of this book includes free trial access to www.million-books.com where you can read more than a million books for free. This is an OCR edition with typos. Excerpt from book: CHAPTER I THE DIVIDED LIVING CORMLESS, imageless, nowhere, nowhile, non-exist- enta Void: and over against this, all that is, that ever was, and ever shall bea Universe. Everything from nothing. We have no other phrase for the mystery of Creation, save as creation we express it personally in the words Father and Son. For that which, in this contradiction between the essential and the manifest, we call Nothing, for want of a nominative, is the infinite source of all life. When we say of the visible world that it is the expression of Him, we are saying as best we can that the world is because He is; but even this idea of causation falls short of the mystery, of which, indeed, we can have no idea, since our imagination cannot transcend the world of images. How can there be an image of the imageless ? We proceed through a series of negations, abolishing time and the world, existence itself, and when our annihilation is complete, the Void, in our spiritual apprehension, brings us face to face with the Father of Beginnings ; the boundless emptiness becomes the boundless pleroma, or fulness. Therefore it is that Death, which brings to naught,discloses the creative power of life. If this power were simply creative and not re-creative, formative but not transforming, the world would be the seamless, never - changing garment of God. From the first, in all this cosmic weaving, Death is at the shuttle, completing the trope in every movement, every fold ; with his face turned always to the Father, he whispers release to every living thing; and thus he becomes the Leader of Souls, bidding them turn from the world that is, that he may show them a new heaven and a new earth, calling them to repentance and a new birth. He is the strong Israfil, winged for flight, and ever folding his win...
pt.I. The Khândogya-upanishad. The Talavakâra-upanishad. The Aitareya-âranyaka. The Kaushîtaki-brâhmana-upanishad the the Vâgasaneyi-samhitâ-upanishad.--pt.II. The Katha-upanishad. The Mundaka-upanishad. The Taittirîyaka-upanishad. The Brihadâranyaka-upanishad. The Svetâsvatara-upanishad. The Maitrâyana-brâhmana-upanishad
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