Eastern Philosophy Quotes

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In the end these things matter most: How well did you love? How fully did you live? How deeply did you let go?
Jack Kornfield (Buddha's Little Instruction Book)
(When asked what he thought of Western civilization): 'I think it would be a good idea.
Mahatma Gandhi
As soon as you have made a thought, laugh at it.
Lao Tzu
Do you have the patience to wait Till your mud settles and the water is clear? Can you remain unmoving Till the right action arises by itself?
Lao Tzu
Anyone who is steady in his determination for the advanced stage of spiritual realization and can equally tolerate the onslaughts of distress and happiness is certainly a person eligible for liberation.
A.C. Bhaktivedanta Swami Prabhupāda (The Bhagavad-gita (Bhagavadgita))
when somebody plays music, you listen. you just follow those sounds, and eventually you understand the music. the point can't be explained in words because music is not words, but after listening for a while, you understand the point of it, and that point is the music itself. in exactly the same way, you can listen to all experiences.
Alan W. Watts (Still the Mind: An Introduction to Meditation)
While I respect the Judeo-Christian ethic, as well as the eastern philosophies and of course the teachings of Mohammed, I find that organized religion has corrupted those beliefs to justify countless atrocities throughout history. Were I to attend church, I'd be a hypocrite.
Whether you call the principle of existence "God," "matter," "energy," or anything else you like, you have created nothing; you have merely changed a symbol. Eastern and Western Thinking, 1938
C.G. Jung
Compassion is not complete if it does not include oneself.
Allan Lokos (Patience: The Art of Peaceful Living)
There seems to be an inborn drive in all human beings not to live in a steady emotional state, which would suggest that such a state is not tolerable to most people. Why else would someone succumb to the attractions of romantic love more than once? Didn’t they learn their lesson the first time or the tenth time or the twentieth time? And it’s the same old lesson: everything in this life—I repeat, everything—is more trouble than it’s worth. And simply being alive is the basic trouble. This is something that is more recognized in Eastern societies than in the West. There’s a minor tradition in Greek philosophy that instructs us to seek a state of equanimity rather than one of ecstasy, but it never really caught on for obvious reasons. Buddhism advises its practitioners not to seek highs or lows but to follow a middle path to personal salvation from the painful cravings of the average sensual life, which is why it was pretty much reviled by the masses and mutated into forms more suited to human drives and desires. It seems evident that very few people can simply sit still. Children spin in circles until they collapse with dizziness.
Thomas Ligotti
When affirmation and negation came into being, Tao faded. After Tao faded, then came one-sided attachments.
The goal of mankind is knowledge. That is the one ideal placed before us by Eastern philosophy. Pleasure is not the goal of man, but knowledge. Pleasure and happiness come to an end. It is a mistake to suppose that pleasure is the goal.
Vivekananda (Karma Yoga)
Although I respect the Judeo-Christian ethic, as well as the Eastern philosophies, and of course the teachings of Muhammad, I find that organized religion has corrupted those beliefs to justify countless atrocities throughout the ages. Were I to go to church, I'd be a hypocrite.
Danny Masterson
To Taoism that which is absolutely still or absolutely perfect is absolutely dead, for without the possibility of growth and change there can be no Tao. In reality there is nothing in the universe which is completely perfect or completely still; it is only in the minds of men that such concepts exist.
Alan W. Watts
As soon as we notice that certain types of event "like" to cluster together at certain times, we begin to understand the attitude of the Chinese, whose theories of medicine, philosophy, and even building are based on a "science" of meaningful coincidences. The classical Chinese texts did not ask what causes what, but rather what "likes" to occur with what.
M.L. von Franz
Does a man who is acting on the stage in a female part forget that he is a man? Similarly, we too must play our parts on the stage of life, but we must not identify ourselves with those parts.
Ramana Maharshi (Be As You Are)
How much does he lack himself who must have many things?
Sen no Rikyū
The late British-born philosopher Alan Watts, in one of his wonderful lectures on eastern philosophy, used this analogy: "If I draw a circle, most people, when asked what I have drawn, will say I have drawn a circle or a disc, or a ball. Very few people will say I've drawn a hole in the wall, because most people think of the inside first, rather than thinking of the outside. But actually these two sides go together--you cannot have what is 'in here' unless you have what is out there.' " In other words, where we are is vital to who we are.
Eric Weiner (The Geography of Bliss: One Grump's Search for the Happiest Places in the World)
The man who wishes to know the "that" which is "thou" may set to work in any one of three ways. He may begin by looking inwards into his own particular thou and, by a process of "dying to self" --- self in reasoning, self in willing, self in feeling --- come at last to knowledge of the self, the kingdom of the self, the kingdom of God that is within. Or else he may begin with the thous existing outside himself, and may try to realize their essential unity with God and, through God, with one another and with his own being. Or, finally (and this is doubtless the best way), he may seek to approach the ultimate That both from within and from without, so that he comes to realize God experimentally as at once the principle of his own thou and of all other thous, animate and inanimate.
Aldous Huxley (The Perennial Philosophy)
God's pleasure--the beauty creation possesses in his regard--underlies the distinct being of creation, and so beauty is the first and truest word concerning all that appears within being; beauty is the showing of what is; God looked upon what he had wrought and saw that it was good.
David Bentley Hart (The Beauty of the Infinite: The Aesthetics of Christian Truth)
The Formless Way We look at it, and do not see it; it is invisible. We listen to it, and do not hear it; it is inaudible. We touch it, and do not feel it; it is intangible. These three elude our inquiries, and hence merge into one. Not by its rising, is it bright, nor by its sinking, is it dark. Infinite and eternal, it cannot be defined. It returns to nothingness. This is the form of the formless, being in non-being. It is nebulous and elusive. Meet it, and you do not see its beginning. Follow it, and you do not see its end. Stay with the ancient Way in order to master what is present. Knowing the primeval beginning is the essence of the Way.
Lao Tzu
As the sun, revealer of all objects to the seer, is not harmed by the sinful eye, nor by the impurities of the objects it gazes on, so the one Self, dwelling in all, is not touched by the evils of the world. (The Upanishads: Breath of the Eternal, pg. 35)
Prabhavananda (The Upanishads)
The life of Islamic philosophy did not terminate with Ibn Rushd nearly eight hundred years ago, as thought by Western scholarship for several centuries. Rather, its activities continued strongly during the later centuries, particularly in Persia and other eastern lands of Islam, and it was revived in Egypt during the last century.
Seyyed Hossein Nasr (Islamic Philosophy from its Origin to the Present: Philosophy in the Land of Prophecy)
Western philosophy must be discussed; eastern philosophy must be experienced.
Adriano Bulla
If you feel anxiety or depression, you are not in the present. You are either anxiously projecting the future or depressed and stuck in the past. The only thing you have any control over is the present moment; simple breathing exercises can make us calm and present instantly.
Tobe Hanson (The Four Seasons Way of Life:: Ancient Wisdom for Healing and Personal Growth)
As fire, though one, takes the shape of every object which it consumes, so the Self, though one, takes the shape of every object in which it dwells. (The Upanishads: Breath of the Eternal, pg. 35)
Prabhavananda (The Upanishads)
The renaissance of interest in Eastern spiritual philosophies, various mystical traditions, meditation, ancient and aboriginal wisdom, as well as the widespread psychedelic experimentation during the stormy 1960s, made it absolutely clear that a comprehensive and cross-culturally valid psychology had to include observations from such areas as mystical states; cosmic consciousness; psychedelic experiences; trance phenomena; creativity; and religious, artistic, and scientific inspiration.
Stanislav Grof
I am The Dragon And I have come!
Kehinde Sonola
I believe in not trying to control things that are out of my control or none of my business.
Tobe Hanson (The Four Seasons Way of Life:: Ancient Wisdom for Healing and Personal Growth)
Last month, Dean Sheeter (whose name usually transports Franny when I mention it) approached me with his gracious smile and bull whip, and I am now lecturing to the faculty, their wives, and a few oppressively-deep type undergraduates every Friday on Zen and Mahayana Buddhism. A feat, I haven’t a doubt, that will eventually earn me the Eastern Philosophy Chair in Hell.
J.D. Salinger (Franny and Zooey)
Our culture, so proud of its mind-over-matter philosophy, cuts us off from our bodily experience and from the earth itself. In this severance, our sexuality is negated, our senses assaulted, our environment abused, and our power manipulated. Our ground is our form, and without it we lose our individuality.
Anodea Judith (Eastern Body, Western Mind: Psychology and the Chakra System as a Path to the Self)
I believe there are only three businesses: my business, other people's business, and God's business.
Tobe Hanson (The Four Seasons Way of Life:: Ancient Wisdom for Healing and Personal Growth)
This is my simple religion. There is no need for temples; no need for complicated philosophy. Our own brain, our own heart is our temple; the philosophy is kindness.   - Dalai Lama
Nathalie Perlman (365 Inspirational Quotes of Eastern Wisdom)
One of the strategies which atheists adopt is proving the non-existence of God by demonstrating that He is not divine. ‘There is so much bad happening in this world, if God is out there would he allow all of that?’ It is a fallacy. A true atheist doesn’t want to prove that God is evil. A true atheist should, instead, prove God doesn’t exist at all. It’s laughable. I mean, I can understand westerners using this strategy, for according to the Judeo-Christian tradition, God is considered divine. There is a clear difference between the agents of evil and the agents of good. But if you are someone who has the privilege of knowing eastern philosophy, and you still take this path, which is proving the non-existence of God by proving he is evil, it’s funny and laughable, and a sign of ignorance.
Abhaidev (The Gods Are Not Dead)
The matter of the Eastern philosophers is not the "matter" of the Western metaphysicians.
Helena Petrovna Blavatsky (The Secret Doctrine, Vol. 1 of 4)
The energy body acts as a bridge connecting our physical and spiritual bodies. In order for us to influence transformation of the body and mind, we must first learn to transform the energy flow.
Ilchi Lee (Healing Chakras: Awaken Your Body's Energy System for Complete Health, Happiness, and Peace)
There are people dying from famine on the roads, and you do not issue the stores of your granaries for them. When people die, you say, 'it is not owing to me, it is owing to the year.' In what does this differ from stabbing a man and killing him, and then saying, 'it was not I, it was the weapon?
The history of Immanuel Kant's life is difficult to portray, for he had neither life nor history. He led a mechanical, regular, almost abstract bachelor existence in a little retired street of Königsberg, an old town on the north-eastern frontier of Germany. I do not believe that the great clock of the cathedral performed in a more passionless and methodical manner its daily routine than did its townsman, Immanuel Kant. Rising in the morning, coffee-drinking, writing, reading lectures, dining, walking, everything had its appointed time, and the neighbors knew that it was exactly half-past three o'clock when Kant stepped forth from his house in his grey, tight-fitting coat, with his Spanish cane in his hand, and betook himself to the little linden avenue called after him to this day the "Philosopher's Walk." Summer and winter he walked up and down it eight times, and when the weather was dull or heavy clouds prognosticated rain, the townspeople beheld his servant, the old Lampe, trudging anxiously behind Kant with a big umbrella under his arm, like an image of Providence. What a strange contrast did this man's outward life present to his destructive, world-annihilating thoughts! In sooth, had the citizens of Königsberg had the least presentiment of the full significance of his ideas, they would have felt far more awful dread at the presence of this man than at the sight of an executioner, who can but kill the body. But the worthy folk saw in him nothing more than a Professor of Philosophy, and as he passed at his customary hour, they greeted him in a friendly manner and set their watches by him.
Heinrich Heine
A kind of bogan embodiment of Eastern philosophy, Prue swears prolifically, sells organic vegetables out the front of her house, is a strict vegan, chemical-free ('apart from toothpaste') and determined to live alone.
Anna Krien (Into the Woods: The Battle for Tasmania's Forests)
The idea of universal consciousness suffuses both Western and Eastern thought and philosophy, from the “collective unconscious” of psychologist Carl Jung, to unified field theory, to the investigations of the Institute of Noetic Sciences founded by Apollo 14 astronaut Edgar Mitchell in 1973. Though some of the Methodist ministers of my youth might be appalled, I feel blessed by the thought of sharing with an octopus what one website (loveandabove.com) calls “an infinite, eternal ocean of intelligent energy.” Who would know more about the infinite, eternal ocean than an octopus? And what could be more deeply calming than being cradled in its arms, surrounded by the water from which life itself arose? As Wilson and I pet Kali’s soft head on this summer afternoon, I think of Paul the Apostle’s letter to the Philippians about the power of the “peace that passeth understanding . . .
Sy Montgomery (The Soul of an Octopus: A Surprising Exploration into the Wonder of Consciousness)
The basic recurring theme in Hindu mythology is the creation of the world by the self-sacrifice of God—"sacrifice" in the original sense of "making sacred"—whereby God becomes the world which, in the end, becomes again God. This creative activity of the Divine is called lila, the play of God, and the world is seen as the stage of the divine play. Like most of Hindu mythology, the myth of lila has a strong magical flavour. Brahman is the great magician who transforms himself into the world and then performs this feat with his "magic creative power", which is the original meaning of maya in the Rig Veda. The word maya—one of the most important terms in Indian philosophy—has changed its meaning over the centuries. From the might, or power, of the divine actor and magician, it came to signify the psychological state of anybody under the spell of the magic play. As long as we confuse the myriad forms of the divine lila with reality, without perceiving the unity of Brahman underlying all these forms, we are under the spell of maya. (...) In the Hindu view of nature, then, all forms are relative, fluid and ever-changing maya, conjured up by the great magician of the divine play. The world of maya changes continuously, because the divine lila is a rhythmic, dynamic play. The dynamic force of the play is karma, important concept of Indian thought. Karma means "action". It is the active principle of the play, the total universe in action, where everything is dynamically connected with everything else. In the words of the Gita Karma is the force of creation, wherefrom all things have their life.
Fritjof Capra (The Tao of Physics: An Exploration of the Parallels between Modern Physics and Eastern Mysticism)
In the internal decoration, if not in the external architecture of their residences, the English are supreme. The Italians have but little sentiment beyond marbles and colors. In France, meliora probant, deteriora sequuntur -- the people are too much a race of gadabouts to maintain those household proprieties of which, indeed, they have a delicate appreciation, or at least the elements of a proper sense. The Chinese and most of the Eastern races have a warm but inappropriate fancy. The Scotch are poor decorists. The Dutch have, perhaps, an indeterminate idea that a curtain is not a cabbage. In Spain, they are all curtains -- a nation of hangmen. The Russians do not furnish. The Hottentots and Kickapoos are very well in their way. The Yankees alone are preposterous.
Edgar Allan Poe (The Complete Stories and Poems)
Once we got closer to the origins of these Eastern practices, we found that the monks and swamis were just as dogmatic and paternalistic, just as literal and conservative in their approach to spirituality as the Christian priests and ministers we were trying to get away from.
Gudjon Bergmann (More Likely to Quote Star Wars than the Bible: Generation X and Our Frustrating Search for Rational Spirituality)
I have said for many years that the only real difference between a philosophy and a religion is one or more gods... I am learning more and more-- as I did when studying eastern religions in my twenties-- how powerful prayer can be, and I don't mean because one god answers anyone's prayers. It is the place it puts us in. Focus. Reflection. Vertical communication. Surrender (to the powers that be and those that may or may not be). And so: Hope.
Shellen Lubin
Ancient astrology was rather different from the modern horoscope. Its more learned practitioners enjoyed intellectual respectability, and there was a substantial overlap between astrology and philosophy. People would consult astrologers on anything, from the time and manner in which they were going to die to who was likely to win in the chariot-races that afternoon. The chronology of the origins and development of astrology are impossible to establish, and were debated even in the ancient world. Suffice it to say here that the Western tradition was one of many traditions: Indian, Chinese, Middle Eastern. It was Ptolemy, the Hellenistic geographer and astrologer, who first laid the technical foundations of Western astrology in his Tetrabiblos (‘Four Books’). But the rise in the prominence of astrology was closely tied to the Roman imperial regime. It greatly benefited emperors to have their sovereignty ‘written in the stars’.
Helen Morales (Classical Mythology: A Very Short Introduction)
Practice emptiness to the extreme. Keep stillness whole. Myriad things act in concert. I therefore watch their return. All things flourish, and each returns to its root. Return to the root is called Quietude. Quietude is called Way of Life. Way of Life is called Constant. Acting without knowing this constant can be harmful. Understanding this Constant is called receptivity, which is impartial. Impartiality is Kingship. Kingship is Heaven. Heaven is the Tao. Though you lose the body, you do not die.
Lao Tzu
Dirk, this is Peace, Granola, Crystal, Chi, Aura, Tahini, and the twins, Yin and Yang," Duck said. ... "They had all of us one right after the other. Me while they were into the total surf scene when they lived in Malibu, Peace and Granola during their hippie-rebel phase, and then they got more into Eastern philosophy-you know, the twins Yin and Yang.
Francesca Lia Block (Witch Baby (Weetzie Bat, #2))
The goal of mankind is knowledge. That is the one ideal placed before us by Eastern philosophy. Pleasure is not the goal of man, but knowledge. Pleasure and happiness come to an end. It is a mistake to suppose that pleasure is the goal. The cause of all the miseries we have in the world is that men foolishly think pleasure to be the ideal to strive for.
Vivekananda (Complete Works of Swami Vivekananda (9 volume set))
It has gone nowhere, you have gone somewhere. We are all nowhere until we go somewhere. Your mind is full again, but not because it is empty, you only think it is full.
Michael Kilman (Upon Stilted Cities: The Battle for Langeles (Chronicles of the Great Migration #3))
An educated man believing in a this-that vile sky-god rewarding him-her, but punishing your enemies with hell and fire, is uneducated.
Fakeer Ishavardas
I believe I will not not die a minute too early or a minute too late, but exactly when I am supposed to.
Tobe Hanson (The Four Seasons Way of Life:: Ancient Wisdom for Healing and Personal Growth)
Using a holistic, Eastern philosophy, leaky gut can be classified into four categories: candida gut, a fungal condition caused by too much fluid buildup in the body; stressed gut, caused by overwhelming presence of stress hormones; immune gut, caused by emotional pain and grief; and gastric gut, caused by overeating, bad chewing habits, and emotional turmoil.
Instaread Summaries (Summary of Eat Dirt: by Dr. Josh Axe | Includes Analysis)
anything truly revolutionary is created by a few who see what is true and are willing to live according to that truth; but to discover what is true demands freedom from tradition, which means freedom from all fears.
J. Krishnamurti (Think on These Things)
It is a state of mind, a learning of the oneness of things, an appreciation for fundamental insights known in Eastern philosophy and religion as simply the Way [or Tao]. For Boyd, the Way is not an end but a process, a journey…The connections, the insights that flow from examining the world in different ways, from different perspectives, from routinely examining the opposite proposition, were what were important. The key is mental agility
Grant Tedrick Hammond (The Mind of War: John Boyd and American Security)
I have always believed reincarnation to be true. This will go on and on until one discovers oneself. But at times, my thinking deviates a bit from eastern philosophy. I don’t think our bad karmas would make us cockroaches, rats, pigs, etc., in our next lives. I am of the view that achieving Moksha isn’t possible unless we experience everything that could be experienced. I have to experience oppression, but I also have to oppress. I have to be a sparrow to experience the joy of flight. I have to be a bee to experience colours beyond the visible spectrum. And I have to be a dog to hear ultrasonic sounds. Do you get it? I have to experience everything to achieve moksha. Becoming a bee in the next life is not the result of my bad Karma. It is instead a stepping stone. The path to ascension has to be a spiral. Not round and round. Every decision of mine has to lead there. Every step has to lead me towards self-actualization.
Abhaidev (The World's Most Frustrated Man)
The late British-born philosopher Alan Watts, in one of his wonderful lectures on eastern philosophy, used this analogy: “If I draw a circle, most people, when asked what I have drawn, will say I have drawn a circle or a disc, or a ball. Very few people will say I’ve drawn a hole in the wall, because most people think of the inside first, rather than thinking of the outside. But actually these two sides go together—you cannot have what is ‘in here’ unless you have what is ‘out there.’ ” In other words, where we are is vital to who we are.
Eric Weiner (The Geography of Bliss: One Grump's Search for the Happiest Places in the World)
It is not easy for students to realize that to ask, as they often do, whether God exists and is merciful, just, good, or wrathful, is simply to project anthropomorphic concepts into a sphere to which they do not pertain. As the Upaniṣads declare: 'There, words do not reach.' Such queries fall short of the question. And yet—as the student must also understand—although that mystery is regarded in the Orient as transcendent of all thought and naming, it is also to be recognized as the reality of one’s own being and mystery. That which is transcendent is also immanent. And the ultimate function of Oriental myths, philosophies, and social forms, therefore, is to guide the individual to an actual experience of his identity with that; tat tvam asi ('Thou art that') is the ultimate word in this connection. By contrast, in the Western sphere—in terms of the orthodox traditions, at any rate, in which our students have been raised—God is a person, the person who has created this world. God and his creation are not of the same substance. Ontologically, they are separate and apart. We, therefore, do not find in the religions of the West, as we do in those of the East, mythologies and cult disciplines devoted to the yielding of an experience of one’s identity with divinity. That, in fact, is heresy. Our myths and religions are concerned, rather, with establishing and maintaining an experience of relationship—and this is quite a different affair. Hence it is, that though the same mythological images can appear in a Western context and an Eastern, it will always be with a totally different sense. This point I regard as fundamental.
Joseph Campbell (The Mythic Dimension - Comparative Mythology)
Timur membutuhkan semangat dan dinamisme Barat. Barat membutuhkan ketenangan dan kedamaian Timur. Melaju dengan kecepatan tinggi tanpa rem, kecelakaan menunggu Barat. Berdiri malas di tempat tanpa semangat, Timur akan mati konyol. Pertemuan antara Barat dan Timur bermanfaat bagi keduanya.
Anand Krishna (Indonesia Under Attack! Membangkitkan Kembali Jati Diri Bangsa)
The image of the Serpent, because of its association with life, rejuvenation, fertility, and regeneration, was a symbol of immortality. The coiled Serpent with its tail in its mouth was a circle of infinitude indicating omnipotence and omniscience. The Serpent, depicted in several successive rings, represented cyclical evolution and reincarnation. In ancient philosophy or mythological systems, creation and wisdom were closely bound together, and the Serpent was a potent symbol of both. It is in this capacity that the Serpent appears in the Babylonian and Sumerian mythologies, which contain elements akin to the Genesis story. The Serpent has the power to bestow immortality but also has the power to cheat humankind. In many of the ancient Near Eastern stories—for instance, the Gilgamesh Epic and myth of Adapa—the Serpent holds out the promise of immortality but then cheats man at the last minute.
Mary Condren (The Serpent and the Goddess: Women, Religion, and Power in Celtic Ireland)
You make the mistake of considering Christianity as something that developed over the course of a few years, from the death of Jesus to the time the gospels were written. But Christianity wasn't new. Only the name was new. Christianity was merely a stage in the meeting, cross-fertilization, metamorphosis of Western logic and Eastern mysticism. Look how the religion itself changed over the centuries, reinterpreting itself to meet changing times. Christianity is just a new name for a conglomeration of old myths and philosophies. All the gospels do is retell the sun myth and garble some of the ideas from the Greeks and Romans.
Michael Moorcock (Behold the Man)
i get lost in my head sometimes tangled in my thoughts. it took me years to lose touch with reality to realize there is no reality. our thoughts rule our lives. we have become addicted to our thoughts. we feel the need to occupy ourselves and think of more thoughts to avoid the feeling of boredom; to avoid being alone with ourselves.
Incognito . (PARADOX)
Basically, what I'm saying is not at all new to Eastern philosophy. It's never seen the world as anything else but a complex system. But it's a world view that, decade by decade, is becoming more important in the West-both in science and in the culture at large. Very, very slowly, there's been a gradual shift from an exploitative view of nature-man versus nature-to an approach that stresses the mutual accomodation of man and nature. What has happened is that we're beginning to lose our innocence, or naivete, about how the world works. As we begin to understand complex systems, we begin to understand that we're part of an ever-changing, interlocking, nonlinear, kaleidoscopic world.
M. Mitchell Waldrop (Complexity: The Emerging Science at the Edge of Order and Chaos)
My aim for this book is for it to be as lean and portable as possible. Since there is limited room here and no desire to leave any valuable source out, anyone who wants a bibliography for this book can email: hello@stillnessisthekey.com For those looking to do more reading on Eastern or Western philosophy, I recommend the following: Meditations, by Marcus Aurelius (Modern Library) Readings in Classical Chinese Philosophy, by Philip J. Ivanhoe and Bryan W. Van Norden (Hackett) Letters of a Stoic by Seneca (Penguin Classics) The Bhagavad Gita (Penguin Classics) The Art of Happiness, by Epicurus (Penguin Classics) The New Testament: A Translation, by David Bentley Hart (Yale University Press) Buddha, by Karen Armstrong (Penguin Lives Biographies)
Ryan Holiday (Stillness is the Key)
For the record, Parmenides' metaphysics-which is even wilder than the D.B.P's, and in retrospect seems more like Eastern religion than Western philosophy-is describable as a kind of static monism, and Zeno's paradoxes (of which there are really more than four) are accordingly directed against the reality of (1) plurality and (2) continuity. For present purposes we are concerned with (2), which for Zeno takes the form, as Russell mentions, of regular physical motion.
David Foster Wallace (Everything and More: A Compact History of Infinity)
We in the West regard the universe as a creation of God; like an invention or a product. After he created the universe, God set himself to oversee it and manage it. We see God as our boss. He created the universe, he is present in it, he manages every part of it, but he is still separate from it. It's like he installed video cameras all over the universe, so he can see everything that happens, and he can cause this or that to happen, but he is not a part of what happens. The Eastern view is very different. To the Hindu, for example, God didn't create the universe, but God became the universe. Then he forgot that he became the universe. Why would God do this? Basically, for entertainment. You create a universe, and that in itself is very exciting. But then what? Should you sit back and watch this universe of yours having all the fun? No, you should have all the fun yourself. To accomplish this, God transformed into the whole universe. God is the Universe, and everything in it. But the universe doesn't know that because that would ruin the suspense. The universe is God's great drama, and God is the stage, the actors, and the audience all at once. The title of this epic drama is "The Great Unknown Outcome." Throw in potent elements like passion, love, hate, good, evil, free will; and who knows what will happen? No one knows, and that is what keeps the universe interesting. But everyone will have a good time. And there is never really any danger, because everyone is really God, and God is really just playing around.
Warren Sharpe (Philosophy For The Serious Heretic: The Limitations of Belief and the Derivation of Natural Moral Principles)
In his numerous works, especially in The Idealist View of Life and Eastern Religions and Western Thought, the great Eastern Philosopher, Professor Radhakrishnan, advocates the necessity for the revival of the deeply spiritual mystical experience which is the basis of all religions and which is expressed in a pure form in Hinduism. He says: “In spite of all appearances to the contrary, we discern in the present unrest the gradual dawning of a great light, a converging life-endeavour, a growing realisation that there is a secret spirit in which we are all one, and of which humanity is the highest vehicle on earth, and an increasing desire to live out this knowledge and establish a kingdom of spirit on earth.” (Eastern Religions and Western Thought, p. 33). “The different religions have now come together, and if they are not to continue in a state of conflict or competition, they must develop a spirit of comprehension which will break down prejudice and misunderstanding and bind them together as varied expressions of a single truth. Such a spirit characterised the development of Hinduism, which has not been interrupted for nearly fifty centuries.
Tirupattur Ramaseshayyer Venkatachala Murti (Central Philosophy of Buddhism: A Study of Madhyamika System)
Africa is the ancestral home of black people; our arms are open, in love we welcome you. Africa is the ancestral home of white people; our hearts are open, in joy we welcome you. Africa is the ancestral home of Asian people; our minds are open, in peace we welcome you. Africa is the ancestral home of Middle Eastern people; our homes are open, in delight we welcome you. Africa is the ancestral home of Aboriginal people; our banks are open, in understanding we welcome you. Africa is the ancestral home of European people; our schools are open, in humility we welcome you. Africa is the ancestral home of American people; our markets are open, in friendship we welcome you. Africa is the ancestral home of all people; our countries are open, in appreciation we welcome you.
Matshona Dhliwayo
Listen. How long you been going around with her, this sculpture babe?" I asked him. I was really interested. "Did you know her when you were at Whooton?" "Hardly. She just arrived in this country a few months ago." "She did? Where's she from? "She happens to be from Shanghai." "No kidding! She Chinese, for Chrissake?" "Obviously." "No kidding! Do you like that? Her being Chinese?" "Obviously." "Why? I'd be interested to know. I really would." "I simply happen to find Eastern philosophy more satisfactory than Western. Since you ask." "You do? Wuddaya mean 'philosophy'? Ya mean sex and all? You mean it's better in China? That what you mean?" "Not necessarily in China, for God's sake. The East I said. Must we go on with this inane conversation?" " Listen, I'm serious," I said. "No kidding. Why's it better in the East?" "It's too involved to go into, for God's sake," old Luce said. "They simply happen to regard sex as both a physical and spiritual experience. If you think I'm -" "So do I! So do I regard it was a wuddayacallit - a physical and spiritual experience and all. I really dop. But it depends on who the hell I'm doing it with. If I'm doing it with somebody I don't even-" "Not so loud, for God's sake, Caulfield. If you can't manage to keep your voice down, let's drop the whole -" "All right, but listen," I said. I was getting excited and I was talking too loud. Sometimes I talk a little loud when I get excited. "This is what I mean, though," I said. "I know it's supposed to be physical and spiritual and artistic and all. But what I mean is, you can't do it with everybody - every girl you neck with and all - and make it come out that way. Canyou?" "Let's drop it," Old Luce said. "Do you mind?" "All right, but listen. Take you and this Chinese babe. What's so good about you two?" "Drop it, I said.
J.D. Salinger (The Catcher in the Rye)
The wisdom of the Eastern ancient knowledge and the Western philosophy of the contemporary scientific knowledge converge and create open thought, the thought of open Wholeness. The core of the open thought is the cosmic consciousness. In every particle, atom, molecule, cell of matter the energy and the information of the cosmic spirit is concentrated. The history of the universal spirit and the spirit of the universal history of spirit unfold through time and in different places. They are history of transformation of our relationship with the world. The knowledge of the cosmic spirit is an unchanged structure, which is expressed in multiple forms in the evolutionary history of the universe. There is an harmony between the spirit of Eastern wisdom and Western science. It attempts to suggest that modern physics goes far beyond technology, that the of universal thought can be a path with a heart, a way to spiritual knowledge and self-realization.
Truth is universal, we all want assurance. Knowledge is universal, we all want awareness. Identity is universal, we all want acknowledgement. Liberty is universal, we all want choice. Dignity is universal, we all want respect. Peace is universal, we all want harmony. Equality is universal, we all want justice. Tolerance is universal, we all want understanding. Humanity is universal, we all want compassion. Freedom is universal, we all want independence. Recognition is universal, we all want appreciation. God is universal, we all want love. Smile African brother, you are a jewel, you own a piece of the sky; we are all children of the stars. Rejoice European sister, you are a gem, you own a piece of the sun; we are all children of light. Glory Asian mother, you are a treasure, you own a piece of the land; we are all children of the soil. Delight American father, you are a diamond, you own a piece of Earth; we are all children of Mother Nature. Exalt Middle Eastern child, you are a pearl, you own a piece of Heaven; we are all children of the world. Dance citizen of Earth, you are a masterpiece, you own a piece of the cosmos; we are all children of the universe.
Matshona Dhliwayo
What are these substances? Medicines or drugs or sacramental foods? It is easier to say what they are not. They are not narcotics, nor intoxicants, nor energizers, nor anaesthetics, nor tranquilizers. They are, rather, biochemical keys which unlock experiences shatteringly new to most Westerners. For the last two years, staff members of the Center for Research in Personality at Harvard University have engaged in systematic experiments with these substances. Our first inquiry into the biochemical expansion of consciousness has been a study of the reactions of Americans in a supportive, comfortable naturalistic setting. We have had the opportunity of participating in over one thousand individual administrations. From our observations, from interviews and reports, from analysis of questionnaire data, and from pre- and postexperimental differences in personality test results, certain conclusions have emerged. (1) These substances do alter consciousness. There is no dispute on this score. (2) It is meaningless to talk more specifically about the “effect of the drug.” Set and setting, expectation, and atmosphere account for all specificity of reaction. There is no “drug reaction” but always setting-plus-drug. (3) In talking about potentialities it is useful to consider not just the setting-plus-drug but rather the potentialities of the human cortex to create images and experiences far beyond the narrow limitations of words and concepts. Those of us on this research project spend a good share of our working hours listening to people talk about the effect and use of consciousness-altering drugs. If we substitute the words human cortex for drug we can then agree with any statement made about the potentialities—for good or evil, for helping or hurting, for loving or fearing. Potentialities of the cortex, not of the drug. The drug is just an instrument. In analyzing and interpreting the results of our studies we looked first to the conventional models of modern psychology—psychoanalytic, behavioristic—and found these concepts quite inadequate to map the richness and breadth of expanded consciousness. To understand our findings we have finally been forced back on a language and point of view quite alien to us who are trained in the traditions of mechanistic objective psychology. We have had to return again and again to the nondualistic conceptions of Eastern philosophy, a theory of mind made more explicit and familiar in our Western world by Bergson, Aldous Huxley, and Alan Watts. In the first part of this book Mr. Watts presents with beautiful clarity this theory of consciousness, which we have seen confirmed in the accounts of our research subjects—philosophers, unlettered convicts, housewives, intellectuals, alcoholics. The leap across entangling thickets of the verbal, to identify with the totality of the experienced, is a phenomenon reported over and over by these persons.
Alan W. Watts (The Joyous Cosmology: Adventures in the Chemistry of Consciousness)
The softening of thought began with open-heart ideology: the New Philosophers. It continued with the New Romantics. Then the revival of philosophy in general. Then the euphoria of new enterprise and new business. The social 'naturalism' of neoliberalism. Everywhere face-lifted values have reinstalled themselves, a touching dynamism, a puerile religiosity, in which love resurfaces blithely. A way for the horde to close ranks at the time of the greatest dispersion of the species. Zinoviev doesn't give a damn about the Western intelligentsia, with its subtlety and sophistication. He knows that the massive unintelligible reality on the other side of the iron curtain is more interesting than our dialectical, interactive processes. He draws the power of his irony from the power of stupidity. The gist of what he is saying is that if we have not conquered this stupidity, you are not going to overcome it. And he is only too damned right. Or he is saying this: you are behind us in absolute terms, because we have been through the worst, whereas you still have it to go through. You cannot argue with that. Dissidents? In the case of Sakharov, says Zinoviev, the Western world and the Eastern bloc derive equal benefit from this lamentable situation and are equally responsible for it. You have no hope of converting us for we are a more advanced form, the post-catastrophe social form, the form of survival. You are still in the realm of life, but we are already in the realm of afterlife - survival. In any case, your society is artificial: it goes to any lengths to sustain illusions from which we have already drawn all the possible consequences. Do not hope for communism to evolve, for it is you who quite peaceably will take the same path as we have. You are already a lot like us.
Jean Baudrillard (Cool Memories)
History is not a science, nor is it an art, though the historian must, as a writer, be an artist too, he should write well, lucidly and eloquently, and is not harmed by a lively imagination. What is history? A truthful account of what happened in the past. As this necessarily involves evaluation, the historian is also a moralist. The term 'liberal,' mocked by some, must be retained. Historians are fallible beings who must make up their own minds, constantly aware of the particularised demands of truth. What is seen as odd must be allowed to retain its oddity, upon which later a clearer light may or may not shine. There are many dangers. History must be saved from dictators, from authoritarian politics, from psychology, from anthropology, from science, above all from the pseudo-philosophy of historicism. The study of history is menaced by fragmentation, a distribution of historical thinking among other disciplines, as we see happening in the case of philosophy. Such fragmentation opens a space for false prophets, old and new. Not only the shades of Hegel and Marx and Heidegger, but also those, you know whom I mean, who would degrade history into what they call 'fabulation.' Of course it is a truism, of which much has been made, that we cannot see the past. But we can work hard and faithfully to portray it, to understand and explain it. We need this if we are to possess wisdom and freedom. What brings down dictators, what has liberated Eastern Europe? Most of all a passionate hunger for truth, for the truth about their past, and for the justice which truth begets.
Iris Murdoch (The Green Knight)
...in Eastern Europe they'll believe we've got a democracy. They'll love to have a VCR. And with each step forward they'll become more entrapped in the same totalitarian system that is much more subtle than the crude and simple one that many of them have overthrown.
Rick Roderick
… happiness is attained through moderation. Many people associate being moderate with being boring, and sometimes it surely is. But for the great majority of people, moderation is essential to happiness, and moderation includes passion, excitement, and fun. Indeed a life without passion, excitement, and fun is not a moderate one; it is an ascetic one. Every great philosophy, religious and secular, Eastern and Western, has stressed that a happy and good life must emphasize moderation in all things.
Dennis Prager (Happiness Is a Serious Problem: A Human Nature Repair Manual)
Being the Eternal Natural Way, Sanatana Dharma is a world-view that is universal in nature, and that can be followed by all. It is not relegated only to a particular people, nation, ethnicity or geographical region. Dharma is not a race, a parochial cultural expression, a nationality, or a geographically-bound phenomenon. Rather, Dharma is as universally applicable a truth and a systematic methodology as are the knowledge-revealing intellectual realms of mathematics, science, logic, or philosophy. As a result of the universalism of Dharma, this path is open to any sincere seeker on Earth, regardless of the person's national or ethnic heritage. Sanatana Dharma is not a race, a nationality or an ethnicity. Sanatana Dharma is not Indian, Asian or Eastern. Sanatana Dharma is he Eternal Natural Way, and it is the spiritual inheritance of all living being. (p. 28)
Dharma Pravartaka Acharya (Sanatana Dharma: The Eternal Natural Way)
Being the Eternal Natural Way, Sanatana Dharma is a world-view that is universal in nature, and that can be followed by all. It is not relegated only to a particular people, nation, ethnicity or geographical region. Dharma is not a race, a parochial cultural expression, a nationality, or a geographically-bound phenomenon. Rather, Dharma is as universally applicable a truth and a systematic methodology as are the knowledge-revealing intellectual realms of mathematics, science, logic, or philosophy. As a result of the universalism of Dharma, this path is open to any sincere seeker on Earth, regardless of the person's national or ethnic heritage. Sanatana Dharma is not a race, a nationality or an ethnicity. Sanatana Dharma is not Indian, Asian or Eastern. Sanatana Dharma is the Eternal Natural Way, and it is the spiritual inheritance of all living being. (p. 28)
Dharma Pravartaka Acharya (Sanatana Dharma: The Eternal Natural Way)
Alexander himself, in the hour of his triumph, was conquered by the soul of the East; he married (among several ladies) the daughter of Darius; he adopted the Persian diadem and robe of state; he introduced into Europe the Oriental notion of the divine right of kings; and at last he astonished a sceptic Greece by announcing, in magnificent Eastern style, that he was a god. Greece laughed; and Alexander drank himself to death.
Will Durant (The story of philosophy [Hardcover])
Yin/Yang is used to describe the various qualities of paired items in relation to one another and that nothing in nature can exist without its counterpart.3 This is expressed in the following examples. Without day there can be no night, without right there can be no left, without hard there can be no soft, without East there can be no West, without expansion there can be no contraction, without rest there can be no activity. This list can go on forever. Just take a minute and think of the numerous like comparisons that you can make on your own. The complementary opposite characteristics of Yin/Yang should quickly become apparent. This comparison is even extended to like items, which means that there is no absolute in the concept. Take daytime for example. It is associated with Yang. The counterpart of daytime is nighttime, which is associated with Yin. As the sun moves through the sky during the course of the day it produces shadows. The shadows are associated with Yin, which is in comparison with areas that are receiving full sunshine. The shadows are the Yin within the Yang of the day. At night the moon will sometimes cast light on to the surface of the Earth. That occurrence is considered as Yang, which is in comparison to dark, shadowy areas. It is the Yang within the Yin of night. As the sun and moon move through the sky the positions of the corresponding light and shadow areas will merge and alternate. This represents the cyclic qualities of Yin/Yang. All events in nature, including the interactions of the human body, are cyclic and contain a complementary opposite according in Eastern thought.4 Yin/Yang, at the most basic level, is a simple comparison. Taoist philosophy does not separate cause from effect. In their view, everything is in a constant state of metamorphosis. Day is not caused by night, but simple precedes it. Winter is not caused by summer, but the two are linked in the cycle of the seasons.
Rand Cardwell (The 36 Deadly Bubishi Points: The Science and Technique of Pressure Point Fighting - Defend Yourself Against Pressure Point Attacks!)
Though you might conquer in battle A thousand times a thousand men, You're the greatest battle-winner If you conquer just one - yourself.
There are two ways of looking at karma, the subjective and the objective. The subjective approach is when you do something bad, for example killing something for no good reason, fun, sport, power, not for food, then your brain, or stream of consciousness, tells you what you are doing is wrong, bad, and so your power is reduced. The objective approach is when you do something bad, the collective energy of the universe suffers, and then the collective energy of the universe blames you. One could also argue that the collective energy of the universe suffers, because your brain told you what you were doing was wrong. Interestingly, eastern religions and philosophies suggest that karma can be overcome by the individual. Hence the brain of a psychopath may not indicate to them, what they are doing is wrong. But history has proven over time, that this individual will eventually succumb to karma, and lose power, perhaps suggesting that the objective approach is the ultimate decider.
Jack Freestone
People with no qualifications whatsoever in mathematics, science and philosophy continuously proclaim, “My ignorance is just as good as your knowledge.” In fact, one of their tactics is to attempt to demolish knowledge by claiming that whatever anyone says is just “subjective”. Are science and math as “subjective” as Eastern religion? Science and math objectively landed men on the moon!
Brother Cato (Illuminism Contra Discordianism)
In 1983 Cronon laid out the history of the New England countryside in his landmark book, Changes in the Land. In it he observed that wilderness as it was commonly understood simply did not exist in the eastern United States, and had not existed for thousands of years. (A few years later, Denevan referred to the belief in widespread wilderness as “the pristine myth.”) When Cronon publicized this no-wilderness scenario in an article for the New York Times, environmentalists and ecologists attacked him as infected by relativism and postmodern philosophy.
Charles C. Mann (1491: New Revelations of the Americas Before Columbus)
19.Thus one who is skillful at keeping the enemy on the move maintains deceitful appearances, according to which the enemy will act. He sacrifices something, that the enemy may snatch at it. 20.By holding out baits, he keeps him on the march; then with a body of picked men he lies in wait for him.
Sun Tzu (The Art of War & Other Classics of Eastern Philosophy (Leather-bound Classics))
The Voice said, "Even if I knew everything, I could not know that I know everything." Murray said, "That sounds like a bit of Eastern philosophy - something that sounds profound precisely because it has no meaning.
Isaac Asimov (Robot Dreams (Robot, #0.4))
Gina was interested in Eastern religion, shamanism, philosophy, and martial arts, and Raniere positioned himself as a brilliant mentor in all of those fields. Heidi says she now recognizes this as a tactic predators commonly use to groom families into allowing unsupervised contact.
Sarah Berman (Don't Call it a Cult: The Shocking Story of Keith Raniere and the Women of NXIVM)
The ego is the false self. As it is understood in Eastern philosophy, the ego came to be as a way to protect the inner child. When we needed to survive in childhood whatever we were experiencing, a part of us needed to hide, and we developed a false self to protect the true essence of who we are. So, the ego grew in order to protect us. It grew to keep us safe. But really, this ego must be kept in check with a close and careful eye. It needs to release the belief that it has to stay in control. When it does, when we are able to shed the ego, our true essence can be in the lead, and we can be our light. At that point, we can heal at a cellular level.
Janet Philbin (Show Up For Yourself: A Guide to Inner Growth and Awareness)
Our God and Lord taught us to Celebrate -Celebrate His Life in Us and live reminiscent of His Promise ,that we shall reign with Him forever. We live each day basking in that promise which is eternally everlasting to everlasting that whosoever believes in HIM ( Lord Jesus Christ, Yahshua Maschiach) shall never perish but gain eternal life. That is the 'Power' and 'Promise' of our God. As One in Him,we owe each other the debt of love.
Henrietta Newton Martin - Legal Counsel & Author
I am too mediocre to be now at Oxford (Apeejay House) and on going at India's best site in Publishing Interview of Authors.
Rituparna Ray Chaudhuri (Realization (Documents Based on Self-Scholarly Effects with Google Scholar Citations.): William Shakespeare, Rabindranath Tagore and John Keats: On Selected Works of the Legends.)
In his writing about communism’s insidiousness, Miłosz referenced a 1932 novel, Insatiability. In it, Polish writer Stanisław Witkiewicz wrote of a near-future dystopia in which the people were culturally exhausted and had fallen into decadence. A Mongol army from the East threatened to overrun them. As part of the plan to take over the nation, people began turning up in the streets selling “the pill of Murti-Bing,” named after a Mongolian philosopher who found a way to embody his “don’t worry, be happy” philosophy in a tablet. Those who took the Pill of Murti-Bing quit worrying about life, even though things were falling apart around them. When the Eastern army arrived, it surrendered happily, its soldiers relieved to have found deliverance from their internal tension and struggles. Only the peace didn’t last. “But since they could not rid themselves completely of their former personalities,” writes Miłosz, “they became schizophrenics.”7 What do you do when the Pill of Murti-Bing stops working and you find yourself living under a dictatorship of official lies in which anyone who contradicts the party line goes to jail? You become an actor, says Miłosz. You learn the practice of ketman. This is the Persian word for the practice of maintaining an outward appearance of Islamic orthodoxy while inwardly dissenting. Ketman was the strategy everyone who wasn’t a true believer in communism had to adopt to stay out of trouble. It is a form of mental self-defense. What is the difference between ketman and plain old hypocrisy? As Miłosz explains, having to be “on” all the time inevitably changes a person. An actor who inhabits his role around the clock eventually becomes the character he plays. Ketman is worse than hypocrisy, because living by it all the time corrupts your character and ultimately everything in society. Miłosz identified eight different types of ketman under communism. For example, “professional ketman” is when you convince yourself that it’s okay to live a lie in the workplace, because that’s what you have to do to have the freedom to do good work. “Metaphysical ketman” is the deepest form of the strategy, a defense against “total degradation.” It consists of convincing yourself that it really is possible for you to be a loyal opponent of the new regime while working with it. Christians who collaborated with communist regimes were guilty of metaphysical ketman. In fact, says Miłosz, it represents the ultimate victory of the Big Lie over the individual’s soul.
Rod Dreher (Live Not by Lies: A Manual for Christian Dissidents)
Satanism is much more like a philosophy than a religion, and as such it is highly compatible with almost any other spiritual approach except those that demand fearful obedience to a made-up deity. Obviously, Christianity, Judaism and Islam are right out. But many other paths, including many Eastern practices, do not conflict with Satanic beliefs in the slightest.
Lilith Starr (The Happy Satanist: Finding Self-Empowerment)
The Western world will never understand the follies of the Eastern world, nor the East grasp the follies of their brothers and sisters in the West.
Mwanandeke Kindembo (Resistance To Intolerance)
Evolutionary psychologist Jeremy Sherman explains that there are two “standard” ways in our culture to connect to the spiritual essence of things. There’s Western religion and there’s the Eastern traditions that we have turned to more recently. But he writes of a “third way” to connect. He calls it soul nerding. Soul nerding is about studying our predicament with considered curiosity by “absorbing evolutionary biology, intellectual history, philosophy, anthropology, and above all, literature.” I’d add poetry and art to this list, as well as music, particularly classical. Voltaire called it “cultivating our garden.” It’s the connection we feel in the stillness and attention required to appreciate a creative expression by a fellow human.
Sarah Wilson (This One Wild and Precious Life: A Hopeful Path Forward in a Fractured World)
experimenter. For instance, when it came to developing his art of jeet kune do, he delved not just into standard martial arts for inspiration and information; he looked at Western boxing, fencing, biomechanics, and philosophy. He admired the simplicity of boxing, incorporating its ideas into his footwork and his upper-body tools (jab, cross, hook, bob, weave, etc.). And from fencing, he began by looking at the footwork, range, and timing of the stop hit and the riposte, both techniques that meet attacks and defenses with preemptive moves. From biomechanics, he studied movement as a whole, seeking to understand the physical laws of motion while understanding biological efficiencies and strengths. And within philosophy, he read widely from both Eastern and Western writers, such as Lao Tzu, Alan Watts, and Krishnamurti, while also picking up popular self-help books of the day. He was open to all inspiration and all possibilities—his only limit being the limit of his own imagination and understanding.
Shannon Lee (Be Water, My Friend: The Teachings of Bruce Lee)
Husserl had picked up this idea from his old teacher Franz Brentano, in Vienna days. In a fleeting paragraph of his book Psychology from an Empirical Standpoint, Brentano proposed that we approach the mind in terms of its ‘intentions’ — a misleading word, which sounds like it means deliberate purposes. Instead it meant a general reaching or stretching, from the Latin root in-tend, meaning to stretch towards or into something. For Brentano, this reaching towards objects is what our minds do all the time. Our thoughts are invariably of or about something, he wrote: in love, something is loved, in hatred, something is hated, in judgement, something is affirmed or denied. Even when I imagine an object that isn’t there, my mental structure is still one of ‘about-ness’ or ‘of-ness’. If I dream that a white rabbit runs past me checking its pocket watch, I am dreaming of my fantastical dream-rabbit. If I gaze up at the ceiling trying to make sense of the structure of consciousness, I am thinking about the structure of consciousness. Except in deepest sleep, my mind is always engaged in this aboutness: it has ‘intentionality’. Having taken the germ of this from Brentano, Husserl made it central to his whole philosophy. Just try it: if you attempt to sit for two minutes and think about nothing, you will probably get an inkling of why intentionality is so fundamental to human existence. The mind races around like a foraging squirrel in a park, grabbing in turn at a flashing phone screen, a distant mark on the wall, a clink of cups, a cloud that resembles a whale, a memory of something a friend said yesterday, a twinge in a knee, a pressing deadline, a vague expectation of nice weather later, a tick of the clock. Some Eastern meditation techniques aim to still this scurrying creature, but the extreme difficulty of this shows how unnatural it is to be mentally inert. Left to itself, the mind reaches out in all directions as long as it is awake — and even carries on doing it in the dreaming phase of its sleep. Understood in this way, the mind hardly is anything at all: it is its aboutness. This makes the human mind (and possibly some animal minds) different from any other naturally occurring entity. Nothing else can be as thoroughly about or of things as the mind is: even a book only reveals what it’s ‘about’ to someone who picks it up and peruses it, and is otherwise merely a storage device. But a mind that is experiencing nothing, imagining nothing, or speculating about nothing can hardly be said to be a mind at all.
Sarah Bakewell (At the Existentialist Café: Freedom, Being, and Apricot Cocktails with Jean-Paul Sartre, Simone de Beauvoir, Albert Camus, Martin Heidegger, Maurice Merleau-Ponty and Others)
while understanding biological efficiencies and strengths. And within philosophy, he read widely from both Eastern and Western writers, such as Lao Tzu, Alan Watts, and Krishnamurti, while also picking up popular self-help books of the day. He was open to all inspiration and all possibilities—his only limit being the limit of his own imagination and understanding.
Shannon Lee (Be Water, My Friend: The Teachings of Bruce Lee)
The physical world is how concrete and vibrant and colorful real meanings are. So I have no trouble with the idea that everything is mindstuff, or consciousness, that is, as long as the physical cosmos isn’t degraded with that association. And as long as what consciousness is made of is understood to be the same as what physical reality is made of. Consciousness arises out of the meaningfulness of being. The physical world is made of the meaningfulness of being. The physical world isn’t just filled with an ethereal meaning behind objects, it is meaning. Any view which separates meaning from physical reality moves us toward a division between matter and ideas or thought. Part of what can be deduced from the success of this cosmology, as well as the harmony exposed here between science and eastern philosophy, is that not only is it possible to discover good science that is based on sound reasoning, there also is a deep and fundamental relationship between physical reality and the world of ideas and meanings.
Gevin Giorbran (Everything Forever: Learning to See Timelessness)
A deep study in the law of detachment, supposedly there is wisdom in uncertainty. I have yet to find it. Uncertainty to me is filled with terror; all my demons live in the unknown. This is the season I am in because there were times in my life when uncertainty brought me so much joy and freedom. It is a surrendering. A surrendering. Eastern religion tells me to surrender to the unknown. It teaches that I must be willing to step into the unknown. That works when you are willing but what if I’m not. I am not too eager to step into the unknown right now in my life. I want certainty and stability. I’ve never wanted definitiveness more in my life and I believe that is where my troubles come from. It’s a law that by surrendering to the unknown you are surrendering to God.
Frances Muenzner Titus
In bidding for popular support and competing with other cults as a parallel religion, the sangha had been losing ground throughout India since the time of the Guptas. Populist devotional cults emanating from south India (the so-called bhakti movement) were pre-empting Buddhism’s traditional appeal as a refuge from brahman authority and caste prejudice. At the same time a reform movement started by Sankara (788–820), a brahman from Kerala, was reclaiming for a distilled essence of Vedic philosophy (vedanta) the high moral and doctrinal ground previously enjoyed by the Noble Eightfold Path. As a result Buddhism was already largely confined to the peripheral regions of Sind, Kashmir, Nepal, and of course the Pala heartland in eastern India.
John Keay (India: A History)
Besides robbing us of health and vitality, emotions constitute the greatest obstacle to spiritual cultivation by diverting energy and attention from internal development to external distractions, and by provoking behavior that contradicts our best intentions. Our emotions constitute our own worst enemies, yet not only does Western medicine overlook the severe pathological consequences of emotional imbalance, Western philosophy romanticizes emotions as heroic impulses to be indulged rather than recognizing them as primitive instincts that must be controlled by the higher sentience of human awareness. Herein lies one of the most fundamental differences between Eastern and Western tradition, for Eastern philosophy clearly identifies emotions as obstacles to spiritual development, pollutants to mental clarity, spoilers of human relations, and enemies of intent and reason. When Asians remark that Westerners have 'hot feelings', what they mean is that they overreact emotionally, thereby 'overheating' human relations with unrestrained emotional energy.
Daniel Reid (The Complete Book of Chinese Health and Healing: Guarding the Three Treasures)
When you're in the clutches of a drinking problem you don't really sit around thinking, I should really knock this shit off and go get my Eastern philosophy on. On your to-do list, pursuing a higher state of consciousness doesn't really rank. It's more like, put on Led Zeppelin 4 and hand me some of that Root Beer Schnapps.
Anne Clendening (Bent: How Yoga Saved My Ass)
Religion has been – and indeed, remains – a key motive for wars on a small and large scale, and it is vital to realize the importance many people attach to their belief systems.
Michael J. Stewart (History of Philosophy: Overview of: Eastern Philosophy, Western Philosophy, and the Most Important Thinkers through the Ages (René Descartes, Kierkegaard, ... Rousseau, Christian Philosophy Book 1))
The psychiatrist R. D. Laing, at one of the first conferences on Buddhism and psychotherapy that I attended, declared that we are all afraid of three things: other people, our own minds, and death. His statement was all the more powerful because it came shortly before his own death. If bare attention is to be of any real use, it must be applied in exactly these spheres. Physical illness usually provides us with such an opportunity. When my father-in-law, an observant Jew with little overt interest in Eastern philosophy, was facing radical surgery not so long ago, he sought my counsel because he knew of some work I was engaged in about stress reduction. He wanted to know how he could manage his thoughts while going into the surgery, and what he could do while lying awake at night? I taught him bare attention to a simple Jewish prayer; he was gradually able to expand the mental state that developed around the prayer to encompass his thoughts, anxieties, and fears. Even in the intensive care unit after surgery, when he could not tell day from night, move, swallow, or talk, he was able to use bare attention to rest in the moment, dissolving his fears in the meditative space of his own mind. Several years later, after attending Yom Kippur services, he showed me a particular passage in the prayer book that reminded him of what he had learned through his ordeal. A more Buddhist verse he could not have uncovered: A man’s origin is from dust and his destiny is back to dust, at risk of his life he earns his bread; he is likened to a broken shard, withering grass, a fading flower, a passing shade, a dissipating cloud, a blowing wind, flying dust, and a fleeting dream. The fearlessness of bare attention is necessary in the psychological venue as well, where the practice of psychotherapy has revealed just how ingenious and intransigent the ego’s defenses can be. Even when they are in therapy, people are afraid of discovering things about themselves that they do not wish to know.
Mark Epstein (Thoughts Without a Thinker: Psychotherapy from a Buddhist Perspective)
I believe that my parents’ call to the ministry actually drove them crazy. They were happiest when farthest away from their missionary work, wandering the back streets of Florence; or, rather, when they turned their missionary work into something very unmissionary-like, such as talking about art history instead of Christ. Perhaps this is because at those times they were farthest away from other people’s expectations. I think religion was actually their source of tragedy. Mom tried to dress, talk, and act like anything but what she was. Dad looked flustered if fundamentalists, especially Calvinist theologians, would intrude into a discussion and try to steer it away from art or philosophy so they could discuss the finer points of arcane theology. And Dad was always in a better mood before leading a discussion or before giving a lecture on a cultural topic, than he was before preaching on Sunday. I remember Dad screaming at Mom one Sunday; then he threw a potted ivy at her. Then he put on his suit and went down to preach his Sunday sermon in our living-room chapel. It was not the only Sunday Dad switched gears from rage to preaching. And this was the same chapel that the Billy Graham family sometimes dropped by to worship in, along with their Swiss-Armenian, multimillionaire in-laws, after Billy—like some Middle Eastern potentate—arranged for his seventeen-year-old daughter’s marriage to the son of a particularly wealthy donor who lived up the road from us in the ski resort of Villars. Did
Frank Schaeffer (Crazy for God: How I Grew Up as One of the Elect, Helped Found the Religious Right, and Lived to Take All (or Almost All) of It Back)
One of the main reasons that Western scholars find certain Eastern ideas so paradoxical, and therefore so difficult to accept, is that the West has an abiding concern with substantiality, with the idea that there must be a “material,” substan- tial ground to phenomena and all talk of phenomena. This is of course a histor- ically contingent condition, but the mere recognition of its contingency does noth- ing to alleviate the concern. Toshihiko Izutzu notes that Western conceptions of the nature of substance (and hence, corporeality) are central to discussions of both the nature of identity and the logical principle of contradiction. In contrast, he says, “Eastern philosophy combats such a conception of the empirical world by trying to ‘liquefy,’ so to speak, the ‘essential’ solidity of things.
Leon Marvell (The Physics of Transfigured Light: The Imaginal Realm and the Hermetic Foundations of Science)
Also by Alan Watts The Spirit of Zen (1936) The Legacy of Asia and Western Man (1937) The Meaning of Happiness (1940) The Theologica Mystica of St. Dionysius (1944) (translation) Behold the Spirit (1948) Easter: Its Story and Meaning (1950) The Supreme Identity (1950) The Wisdom of Insecurity (1951) Myth and Ritual in Christianity (1953) The Way of Zen (1957) Nature, Man, and Woman (1958) “This Is It” and Other Essays on Zen and Spiritual Experience (1960) Psychotherapy East and West (1961) The Joyous Cosmology: Adventures in the Chemistry of Consciousness (1962) The Two Hands of God: The Myths of Polarity (1963) Beyond Theology: The Art of Godmanship (1964) The Book: On the Taboo Against Knowing Who You Are (1966) Nonsense (1967) Does It Matter?: Essays on Man’s Relation to Materiality (1970) Erotic Spirituality: The Vision of Konarak (1971) The Art of Contemplation (1972) In My Own Way: An Autobiography 1915–1965 (1972) Cloud-hidden, Whereabouts Unknown: A Mountain Journal (1973) Posthumous Publications Tao: The Watercourse Way (unfinished at the time of his death in 1973, published in 1975) The Essence of Alan Watts (1974) Essential Alan Watts (1976) Uncarved Block, Unbleached Silk: The Mystery of Life (1978) Om: Creative Meditations (1979) Play to Live (1982) Way of Liberation: Essays and Lectures on the Transformation of the Self (1983) Out of the Trap (1985) Diamond Web (1986) The Early Writings of Alan Watts (1987) The Modern Mystic: A New Collection of Early Writings (1990) Talking Zen (1994) Become Who You Are (1995) Buddhism: The Religion of No-Religion (1995) The Philosophies of Asia (1995) The Tao of Philosophy (1995) Myth and Religion (1996) Taoism: Way Beyond Seeking (1997) Zen and the Beat Way (1997) Culture of Counterculture (1998) Eastern Wisdom: What Is Zen?, What Is Tao?, An Introduction to Meditation (2000) Eastern Wisdom, Modern Life: Collected Talks: 1960–1969 (2006)
Alan W. Watts (Out of Your Mind: Tricksters, Interdependence, and the Cosmic Game of Hide and Seek)
Every American who checks the spiritual-but-not-religious box or shuffles off to a meditation retreat is squarely in the Transcendentalist lineage. A surprising number of the people I interviewed, when recalling the origins of their interest in Eastern philosophy, named Emerson or Thoreau as a catalyst.
Philip Goldberg (American Veda: From Emerson and the Beatles to Yoga and Meditation How Indian Spirituality Changed the West)
The Fascist philosophy of the Third Reich, replete with parades, medals, hero-worship and neo-Gothic heraldry, helped to create a generation of over-achievers who sought to gain recognition through dedicated service and self-sacrificing behavior.
Robert Forczyk (Tank Warfare on the Eastern Front 1941-1942: Schwerpunkt)
It was all part of the Eastern system of control and appropriation, Frankie reflected philosophically. The old controlled the young, the educated the uneducated, and as for the rich, well the rich had no doubt at all that they actually owned the poor.
Ashok Ferrey (Colpetty People)
Western spiritual seekers began picking and choosing from Eastern philosophies based on their preferences. Wanting to get away from myth and dogma, they mixed and matched, shook and stirred, mashed and meshed, blended and juiced . . . and in the process, well, they lost their way. They created a number of philosophical inconsistencies.
Gudjon Bergmann (More Likely to Quote Star Wars than the Bible: Generation X and Our Frustrating Search for Rational Spirituality)
Eastern philosophy permeates our society and has invaded every part of our thinking. The new American religion is one of no wrongs and everyone going to heaven. It is a hodge-podge of multiple religions, with the main objective being self-fulfillment and satisfaction. The Christian world has incorporated many of the doctrines of these religions without even knowing it. God’s winning team was supposed to reach the world. Instead, the world is reaching us.
Jim Putman (Church Is a Team Sport: A Championship Strategy for Doing Ministry Together)
Most forms of martial arts have long histories of eastern religious influence. However, the tae kwon do philosophy was established in the 1950s by the South Korean army for self-defense and combat techniques. Tae kwon do includes “love and benevolence, magnanimity, sympathy and character as well as the five tenets of tae kwon do: courtesy, integrity, perseverance, self-control and an indomitable spirit.” The American missionary who came to my country felt that tae kwon do could be used as a suitable, effective way to model discipleship and promote Christianity. The Lord gives talents and gifts, and even sport can be used to advance His Kingdom.
Samaa Habib (Face to Face with Jesus: A Former Muslim's Extraordinary Journey to Heaven and Encounter with the God of Love)
IT SEEMS TO me that Western science and Eastern philosophy can join together to create a really complete and full-fledged human being. It is only in this way that man will emerge strengthened from his condition and become whole. What in fact interests me is what is beyond matter and awareness, what really is important and what makes us what we are.
Renuka Singh (The Dalai Lama's Book Of Daily Meditations)
A new model of mental health is proposed that can be defined by one’s ability to stay open, engaged and consciously present in a given moment, even if that moment presents emotional or other challenges. This Eastern view is incorporated with more contemporary models of psychology drawing from behavioral learning theory as well as emerging knowledge in neuroscience. Both behavioral psychology and certain Buddhist philosophies and practices converge in that they both encourage one to terminate such avoidant practices and directly face and embrace uncomfortable stimuli and emotions, and in so doing, decrease personal suffering.
Jerry D. Duvinsky (Perfect Pain/Perfect Shame: A Journey into Radical Presence: Embracing Shame Through Integrative Mindful Exposure: A Meeting of Two Sciences of Mind)
Since attention is generally considered an internally generated state, it seems that neuroscience has tiptoed up to a conclusion that would be right at home in the canon of some of the Eastern philosophies: introspection, willed attention, subjective state—pick your favorite description of an internal mental state—can redraw the contours of the mind, and in so doing can rewire the circuits of the brain, for it is attention that makes neuroplasticity possible.
Jeffrey M. Schwartz (The Mind and the Brain: Neuroplasticity and the Power of Mental Force)
So where would all this writing, reading, continuing to write once more in order to be read again ultimately lead? Hesse's response to this question is decidedly that of the mystic of language, a man who knew the works of Gustav Landauer and Fritz Mauthner as thoroughly as those of Schopenhauer and Eastern philosophy, and it is no coincidence that he sounds as crazy as Mozart in the Magic Theater when he writes the following about the final and highest stage of reading - and of wisdom: 'That's the way it is: the reader of the final stage isn't actually a reader any more. He scorns Goethe. He has no need of Shakespeare. The reader of the final stage no longer reads a thing. What's the point of books when he now has the whole world within himself?
Hermann Hesse
Philosophy begins by asking the question "Why?" As humanity meets myriad phenomena and objects. That is, it starts from asking the question "why is this?" About all phenomena and things, and trying to give a rational answer to it. This is now a problem consciousness shared by virtually all disciplines, and philosophy can soon be regarded as the source of many other disciplines. ADHD환자용으로 이용되는 페니드 애더럴 등 좋은제품으로 모셔드리겠습니다 카톡【AKR331】텔레【RDH705】라인【SPR331】위커【SPR705】 경영4년차로 단골분들 엄청모시고 운영하는 신용신뢰의 거래처입니다 24시간 언제든지 연락주세요 Compared to general Korean guidebooks, the proportion of pictures is small, and the amount of text and information is high. Therefore, it is often explained more in detail than the Korean guidebook. [3] Because it is a book for people from all over the world, there are local boards in Korea that have no guidebooks. For example, Central Asia. With the exception of The World, which has a language conversation house and other special guidebooks and general tourist information from all countries around the world, it is generally published in three categories: a regional guidebook - a country guidebook - a city guidebook, [4] The amount of information is, of course, increasing as the range of treatment is narrowed. Russia, for example, is covered in Eastern Europe, the guidebook for the country, Russia, the guidebook for the country, and Moscow - Saint Petersburg, the city guidebook. There is also a special guidebook, the Trans - Siberian Railway. In the United States, where the largest number of countries are issued, the five-tiered configuration can be seen in the United States - US West - California - California Coast - San Francisco. There are even guidebooks for different national parks in North America. On the other hand, North Korea comes out with a bill (...) in Pyongyang guidebook. The extreme courses, Brunei and Luxembourg, which are very small, are treated like appendices of Malaysia and Belgium, respectively. Travelable areas can be found both in the National Guide Book or in the Regions Guide Book. In the case of Iraq, which is the most unreachable area, it is also included in the guidebook of the Middle East centered on Kurdistan which is practically possible to travel. Somalia has Somaliland in Ethiopia & Djibouti. On the other hand, popular attractions such as France and London are revised every two years, and the top tourist attractions, such as Rome, were revised in 2013 and 2014. Even if it is somewhat unpopular, it will be revised for up to 5 years. In Korea, Lonely Planet does not have much of a mistake, but there are opinions that it is too old for price information or many reasons. [5] If you read it carefully, there are a lot of things that you feel are not written for "travelers", but for those who came to "foreign language instructors". And even if Korea is small, there are some opinions that the amount is too poor for the guidebooks of the two Koreas. One of the advantages of Korea is that public transportation is cheap and well developed, and travel information is concentrated only in certain areas of Seoul.
Travelable areas can be found both in the National Guide Book or in the Regions Guide Book
Uses of animal imagery and other nature elements in the worship of the Great Earth Mother is by design. Modern pagans, drawing on Eastern philosophies and the occult, believe that, unlike the “evil human race,” these elements are at one with Gaia. According to them, if it were not for male-dominated, Styrofoam
Thomas Horn (Forbidden Gates: How Genetics, Robotics, Artificial Intelligence, Synthetic Biology, Nanotechnology, and Human Enhancement Herald The Dawn Of TechnoDimensional Spiritual Warfare)
This circular concept of time remains prevalent in the religion and philosophy of many indigenous and Eastern cultures. But in the West, our awareness of cycles has been overshadowed by a linear view of time, one that emphasizes beginnings and endings and strives for progress over repetition. Why did linear time come to dominate the Western way of thinking? Part of the reason is cultural, having to do with the way that Judeo-Christian thought describes the story of humanity not as a wheel but as a distinct trajectory through time. But equally important is that as we have come to see ourselves as separate from nature, we have built structures and systems that distance us from its circular rhythms. Electric light allows us to keep our own schedules, obscuring the phases of the moon and draining the sunrise and sunset of the meaning they once carried. Rather than matching our appetites to the harvests, we match the harvests to our desires. We have big watery strawberries all year round, forgetting that there was once a time when they were available only in June and tasted like sweet red fire. Our buildings heat and cool the air to a consistent temperature regardless of the weather outside. Our sound machines play any birdsong on demand, regardless of where those birds are in their migratory arc. Thus, disconnected from participation in these natural cycles, we have forgotten that time moves in loops as well as lines.
Ingrid Fetell Lee (Joyful: The Surprising Power of Ordinary Things to Create Extraordinary Happiness)
I’ve never met a Normie (our lingo for a person who doesn’t have a problem with drugs or alcohol) who could even conceive of what it’s like to be an alcoholic. Normies are always going, “There’s this new pill you can take and you won’t want to shoot heroin anymore.” That shows a fundamental misunderstanding of alcoholism and drug addiction. These aren’t just physical allergies, they’re obsessions of the mind and maladies of the spirit. It’s a threefold disease. And if it’s partly a spiritual malady, then there’s a spiritual cure. When I say spiritual, I’m not talking about chanting or reading Eastern philosophy. I’m talking about setting up the chairs at a meeting, picking up another alcoholic and driving him across town to a meeting. That’s a spiritual lifestyle, being willing to admit that you don’t know everything and that you were wrong about some things. It’s about making a list of all the people you’ve harmed, either emotionally or physically or financially, and going back and making amends. That’s a spiritual lifestyle. It’s not a fluffy ethereal concept.
Anthony Kiedis (Scar Tissue)
You can't pluck even my hairs until I am alive, once I am dead, gather them and keep it in your museum in the name of God
P.S. Jagadeesh Kumar
Comparative religion is very comparative indeed. That is, it is so much a matter of degree and distance and difference that it is only comparatively successful when it tries to compare. When we come to look at it closely we find it comparing things that are really quite incomparable.We are accustomed to see a table or catalogue of the world's great religions in parallel columns, until we fancy they are really parallel. We are accustomed to see the names of the great religious founders all in a row: Christ; Mahomet; Buddha; Confucius. But in truth this is only a trick, another of these optical illusions by which any objects may be put into a particular relation by shifting to a particular point of sight. Those religions and religious founders, or rather those whom we choose to lump together as religions and religious founders, do not really show any common character. The illusion is partly produced by Islam coming immediately after Christianity in the list; as Islam did come after Christianity and was largely an imitation of Christianity. But the other eastern religions, or what we call religions, not only do not resemble the Church but do not resemble each other. When we come to Confucianism at the end of the list, we come to something in a totally different world of thought. To compare the Christian and Confucian religions is like comparing a theist with an English squire or asking whether a man is a believer in immortality or a hundred-per-cent American. Confucianism may be a civilisation but it is not a religion. In truth the Church is too unique to prove herself unique. For most popular and easy proof is by parallel; and here there is no parallel. It is not easy, therefore, to expose the fallacy by which a false classification is created to swamp a unique thing, when it really is a unique thing. As there is nowhere else exactly the same fact, so there is nowhere else exactly the same fallacy.
G.K. Chesterton (The Everlasting Man)
V'è, in noi Orientali, un'inclinazione ad accettare i limiti, e le circostanze, della vita. Ci rassegniamo all'ombra così com'è, e senza repulsione. La luce è fievole? Lasciamo che le tenebre ci inghiottano, e scopriamo loro una beltà.
Jun'ichirō Tanizaki
Many people have asked me, where was I born. The answer to this question is not as straight-forward as you may assume. My body was born in a little suburban town on the outskirts of Calcutta, India. But the idea which you know as Naskar had its birth in not one but many places, and that too across the dimension of time. The first foundation stone of that idea was born on the eastern bank of the Hooghly River in India - then one part was born in Chicago - one in Yasnaya Polyana, Russia - one in Cappadocia, Turkey - and one in Pernik, Bulgaria – in that precise order.
Abhijit Naskar (When Call The People: My World My Responsibility)
Ghandi saw a connection between Jainist philosophy and Christianity, but eventually he opted for the kind of political action that is more compatible with the latter. Christianity suggests a political dimension. It entails an intervention in worldly matters, not in the form of sheer proselytism, as it is commonly believed, but in the form of a personal, individual conversion, by proposing Christ as a model to imitate. It’s our Christian spirit which allows us to single out Jainism as a religion that carries our ethical presuppositions. What is appealing for the contemporary mind in Eastern religions is the absence of a transcendental God. The founding narrative of Buddhism, for instance, is strictly individual: it is a personal path which leads to revelation, and thus fits much better with contemporary individualism.
Continuum (Evolution and Conversion: Dialogues on the Origins of Culture)
Look at this leaf. When you’re standing close to it you can see every single detail of the leaf. You may think that it’s important to see things, like this leaf, up close but that is an incorrect notion because it is also important to view things from afar. That’s why it is necessary to look at all perspectives of an issue or of an object. --The Unnamed Samurai (Chapter 5)
Melissa Rose Lawrence (The Autumnal Winds)
In combination, these political and economic forces suggest that globalization, at least of the post-Columbus kind, is simply not inevitable. In this book – a deliberate mixture of economics, history, geography and political philosophy – I make six key claims: •First, economic progress that reaches beyond borders is not, in any way, an inescapable truth. Globalization can all too easily go into reverse. •Second, technology can both enable globalization and destroy it. •Third, economic development that reduces inequality between nation states but appears to increase it within those states inevitably creates a tension between a desire for overall gains in global living standards and a yearning for economic and social stability at home. •Fourth, the desire for domestic stability may be undermined by huge twenty-first-century migration flows. •Fifth, the international institutions that have helped govern globalization’s advance are losing their credibility: rightly or wrongly, globalization is increasingly seen to work for the few, not the many. Creating new twenty-first-century institutions to combat this perception will not be easy, however, particularly given the potential clash in values between what might be described as Western democracies and Eastern autocracies. •Sixth (and as the Western powers are belatedly beginning to recognize), there is more than one version of globalization. As US relative economic power declines, so other nascent superpowers will be looking to reshape the world around them in ways that serve their own interests and reflect their own histories. If the Cold War was ultimately a binary rivalry, the twenty-first century is likely to see multiple rivalries, closer in nature to the imperial disputes of the nineteenth century. Indeed, President Xi’s speech in Davos in January 2017 only served to reinforce the sense that globalization is up for grabs.
Stephen D. King (Grave New World: The End of Globalization, the Return of History)
To the Buddhist or the eastern fatalist, existence is a science or a plan, which must end up in a certain way. But to a Christian, existence is a STORY, which may end up in any way. In a thrilling novel (that purely Christian product) the hero is not eaten by cannibals; but it is essential to the existence of the thrill that he MIGHT be eaten by cannibals. The hero must (so to speak) be an eatable hero. So Christian morals have always said to the man, not that he would lose his soul, but that he must take care that he didn't. In Christian morals, in short, it is wicked to call a man "damned": but it is strictly religious and philosophic to call him damnable. All Christianity concentrates on the man at the cross-roads. The vast and shallow philosophies, the huge syntheses of humbug, all talk about ages and evolution and ultimate developments. The true philosophy is concerned with the instant. Will a man take this road or that? - that is the only thing to think about, if you enjoy thinking.
G.K. Chesterton (Orthodoxy)
Was Giza the mirror of the sky? In addition, what was the number 137 purpose? The number 137 has a very amazing meaning and it can range from modern Science to Kabbalah, from Archetypes numerology to Eastern philosophy, from smaller particles to the law of Universal Balance. ... Did the builders want to convey their scientific knowledge through the Pyramids proportions? ... Was their function connected to the number 137?
Armando Mei (Ancient Mysteries: Collection of Author's articles published on the main specialized journals)
[11] “There are many Europeans who began by surrendering completely to the influence of the Christian symbol until they landed themselves in a Kierkegaardian neurosis, or whose relation to God, owing to the progressive impoverishment of symbolism, developed into an unbearably sophisticated I-You relationship—only to fall victims in their turn to the magic and novelty of Eastern symbols. This surrender is not necessarily a defeat; rather it proves the receptiveness and vitality of the religious sense. We can observe much the same thing in the educated Oriental, who not infrequently feels drawn to the Christian symbol or to the science that is so unsuited to the Oriental mind, and even develops an enviable understanding of them. That people should succumb to these eternal images is entirely normal, in fact it is what these images are for. They are meant to attract, to convince, to fascinate, and to overpower. They are created out of the primal stuff of revelation and reflect the ever-unique experience of divinity
C.G. Jung (The Archetypes and the Collective Unconscious (Collected Works 9i))
But how shall an Occidental mind ever understand the Orient? Eight years of study and travel have only made this, too, more evident that not even a lifetime of devoted scholarship would suffice to initiate a Western student into the subtle character and secret lore of the East. Every chap- ter, every paragraph in this book will offend or amuse some patriotic or esoteric soul: the orthodox Jew will need all his ancient patience to forgive the pages on Yahveh; the metaphysical Hindu will mourn this superficial scratching of Indian philosophy; and the Chinese or Japanese sage will smile indulgently at these brief and inadequate selections from the wealth of Far Eastern literature and thought. Some of the errors in the chapter on Judea have been corrected by Professor Harry Wolf son of Harvard;
Will Durant
I'm always intrigued by the different ways people decide what to believe. I mean, look at this -- they're taken from all over the place. Celtic knots, Eastern philosophy, the New Age. Past and present collapsed into a buffet of equivalent options all in pursuit of the divine.
Katherine Howe (The Physick Book of Deliverance Dane (The Physick Book, #1))
The Philosophy of Tea is not mere aestheticism in the ordinary acceptance of the term, for it express cojointly with ethics and religion our whole point of view about man and nature. It is hygiene, for it enforces cleanliness; it is economics, for it shows comfort in simplicity rather than in the complex and costly; it is moral geometry, inasmuch as it defines our sense of proportion to the universe. It represents the true spirit of Eastern democracy by making all its votaries aristocrats in taste.
Kakuzō Okakura (The Book of Tea)
When a soul is ready for a spiritual truth, and that truth, or a part of it, is uttered in its presence or presented to its attention by means of writings, it will intuitively recognize and appropriate it. The Eastern teacher knows that much of his teaching is but the planting of seed, and that for every idea which the student grasps at first there will be a hundred which will come into the field of conscious recognition only after the lapse of time.
William Walker Atkinson (Fourteen Lessons in Yogi Philosophy and Oriental Occultism)
The late British-born philosopher Alan Watts, in one of his wonderful lectures on eastern philosophy, used this analogy: “If I draw a circle, most people, when asked what I have drawn, will say I have drawn a circle or a disc, or a ball. Very few people will say I’ve drawn a hole in the wall, because most people think of the inside first, rather than thinking of the outside. But actually these two sides go together—you cannot have what is ‘in here’ unless you have what is ‘out there.
Eric Weiner (The Geography of Bliss: One Grump's Search for the Happiest Places in the World)
Under 'rational' assumptions, such texts as those of early Islam can be taken as either literal or symbolic (and the notion of "literal" itself, meaning "as written", adds a further problematic dimension to interpreting something written), but those texts were in fact written as neither literal nor symbolic, but as revelatory. The same is true of Christian and Jewish religious texts, and in fact of most religious texts worldwide. Revelatory texts, to be understood, require an experience of the revelatory itself, and in fact many such texts were intended precisely to provoke the experience necessary for understanding them. Hegel's Phenomenology of Spirit (Mind) is in fact a revelatory text, but the content of the revelation is the nature of revelation itself as reflexive understanding, and as such attempts to provoke not only the experience, but the experience of understanding the experience of revelation. There is no guarantee, though, as with any other revelatory text, that it will in fact be understood by any given reader. Other reflexively revelatory texts include Friedrich Nietzsche's Thus Spake Zarathustra and Martin Heidegger's Contributions to Philosophy (from Enowning) . All three are considered among the most "difficult" texts in philosophy precisely because approaching them with the usual, rational, interpretive apparatus of philosophy itself will get the reader nowhere. As a projection, though, the rational on its own cannot give any guidance as to what to record content-wise, since it can only account-for something already given. As a result while history is by definition formally rational, its content is tacitly determined by something else. This something else, in the western world, is factually a priori revelation, for the most part in the west revelatory texts associated with the Christian religion and its immediate antecedents, but also with those of Islam, with which we share antecedent revelatory texts and with whom there has been significant mutual influence over the past millennium, and with specific westernisations of eastern revelatory texts. Thus, the underlying assumptions of the most formally rational thinking are inherently revelatory and religious in nature, while our rational interpretation of revelatory texts themselves as either literal or symbolic completely misses the thrust and intent of the very texts that underlie our basic thought processes.
Andrew Glynn (Horizons of Identity)
Although I had become disillusioned with certain aspects of Roman Catholicism, yet I was finding similarities between that religious system and my new-found philosophies. I sought to clear up my own confusions by developing an ecumenical reasoning, accommodating both Christian and Hindu schools of thought. This led to a sense of spiritual superiority for being 'tolerant' both of Eastern and Western religions. I welcomed the idea that all paths led to the same God and that all beliefs were equal.
Caryl Matrisciana (Out of India: A True Story about the New Age Movement)
Whether one is looking at the so-called Age of Reason, the Middle Ages, the modern age, or the pre-Christian era, gnostic philosophy remains the same dynamic, liberating power. Existing in time, it points beyond time. It calls us to wake up from materialist vision to a more profound, higher, and more centered perception. Whether the expression of the gnosis is apparently Christian, classical, Jewish, magical, Islamic, Buddhist, Hindu, Eastern, or Western, the wisdom of the ages speaks to us as it did to our ancestors—if we choose to listen.
Tobias Churton (Gnostic Philosophy: From Ancient Persia to Modern Times)
Sohravardi also found fault with Avicenna for not going far enough in another area, the master’s critique of the non-mystical theologians of the Islamic world. In Avicenna’s time these nonmystical theologians lived to the west of Iran, and therefore Avicenna called them “Westerners” to indicate not only their geographical location (from Baghdad to Spain) but also their unfortunate lack of interest in “Illumination” offered by the eastern rising of the mystical sun.
Roy Mottahedeh (The Mantle of the Prophet: Religion and Politics in Iran)
Let yourself fall apart into wakefulness. The strength comes from the fact that the seed is already there; with warmth and moisture it sprouts and becomes visible above the ground. You find yourself looking like a daffodil, or feeling like one, anyway. The practice is about softening or relaxing, but it's also about precision and seeing clearly. None of that implies searching. Searching for happiness prevents us from ever finding it.
Pema Chodron
the meditation room in back. The main room has shelves of books on mysticism, spirituality, metaphysics, philosophy, Eastern religion, illustrated sex texts, mind-expansion through drugs; separate stands for the bestselling quarterly Psychedelic Review, hardcover and paperback volumes of Timothy Leary’s The Psychedelic Experience, and Aldous Huxley’s The Doors of Perception; long glass cabinets and lacquered burl tables stocked with recreational drug paraphernalia; bins of bootlegged tapes from the Dead, Hendrix, Cream, Jefferson Airplane, the Beatles, and Dylan; potted plants growing lush throughout—ferns, ficus, creeping Charlie, and philodendron.
T. Jefferson Parker (A Thousand Steps)
There will be a Falling Away from Scriptural Truth Before the Return of Jesus Christ: The harlot church Mystery Babylon promotes blasphemy and spiritual fornication. They follow the Mystery Religions of Babylon. This is Eastern mysticism and Western esotericism. The Bible says, “Now concerning the coming of our Lord Jesus Christ and our being gathered together to Him, we ask you, brothers, not to be easily disconcerted or alarmed by any spirit or message or a letter seeming to be from us, alleging that the Day of the Lord has already come. Let no one deceive you in any way, for it will not come until the rebellion occurs and the man of lawlessness—the son of destruction—is revealed. He will oppose and exalt himself above every so-called god or object of worship. So, he will seat himself in the temple of God, proclaiming himself to be God (2 Thessalonians 2:1-3, Berean Study Bible). Colossians 2:8 says, “Beware lest anyone cheat you through philosophy and empty deceit, according to the tradition of men, according to the basic principles of the world, and not according to Christ (NKJV). “For the time is coming when people will not endure sound doctrine; but after their own lusts, shall they heap unto themselves teachers; having itching ears and they shall turn away their ears from the truth and be turned aside unto fables” (2 Timothy 4:3-4, KJV). * These Scriptures warn us that a counterfeit Church will promote a false theology, not the Gospel of Jesus Christ.
King James Version (Bible: Holy Bible King James Version Old and New Testaments (KJV), (Formatted for E-Reading))