A collection of eight lectures by renowned spiritual leader Swami Vivekananda, this volume presents a comprehensive introduction to Vedanta philosophy. Drawing on his personal experiences and insights, Vivekananda lays out a practical and accessible approach to spiritual seeking, emphasizing self-knowledge and direct experience. This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, (...) and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

In the history of Sanskrit literary theory Bhaṭṭanāyaka occupies an influential yet mysterious position. Abhinavagupta clearly owes a great debt to him, but since Bhaṭṭanāyaka’s works themselves have been lost, it has proven difficult to understand exactly what that debt is. The common understanding is that Bhaṭṭanāyaka was a Mīmāṃsaka and that he applied the principles of Vedic hermeneutics to literature. But this actually doesn’t fit well with much of what Abhinavagupta tells us about Bhaṭṭanāyaka, and upon closer inspection it (...) becomes clear that in fact Abhinavagupta presents him as someone who was thoroughly interested in ideas drawn from non-dual Vedānta. This article reexamines the depictions of Bhaṭṭanāyaka in Abhinavagupta’s works and shows that while the evidence for a Mīmāṃsā connection is quite thin, the evidence for a similar connection to Vedānta is quite strong. Taking this connection seriously helps us develop a much clearer picture of Bhaṭṭanāyaka’s ideas, and it also helps us understand various details of Abhinavagupta’s response to Bhaṭṭanāyaka that would otherwise remain obscure. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Studies in Advaita Vedanta: Towards an Advaita Theory of ConsciousnessChakravarthi Ram-PrasadStudies in Advaita Vedanta: Towards an Advaita Theory of Consciousness. By Sukharanjan Saha. Kolkata: Jadavpur University, 2004. Pp. 231.Studies in Advaita Vedanta: Towards an Advaita Theory of Consciousness, by Sukhar-anjan Saha, is a collection of papers each of which has something to say about consciousness in Advaita, although some of the papers have a rather (...) tenuous connection to this theme. Saha brings to bear a lifetime of study of Advaita and its philosophical contexts in these essays. The one notable lacuna in his approach is the tendency to ignore virtually all contemporary literature on Advaita, and to concentrate almost entirely on the original Sanskrit texts themselves—although he is clearly at home in a variety of modern philosophical techniques. His views are, in themselves, interesting and carefully spelled out.In "The Many Faces of the 'I,' " Saha draws on well-known uses of aham in Śaṅkara, Vācaspati, and Padmapāda to draw the larger conclusion that Advaita is willing to allow for multiple, context-variant senses of 'I,' in contrast to both a Naiyāyika like Gadhādhara and Western thinkers like Husserl."Advaita Analysis of Suffering" is an elegant and surprising essay. Much of it appears to be a fairly general survey of the manner in which different Hindu and Buddhist thinkers identify a positive cognitive error in understanding reality—avidyā—as the cause of suffering. But Saha notes that the classical consensus on suffering is not an empirical statement; there are ordinary success stories, after all. He then ingeniously uses this fact to show that suffering is something structural to existence. Śaṅkara's example of someone who feels "I am fair-complexioned" is a smug indication of the suffering brought to bear on others who are not, in a society that favors fair complexion. Suffering, Saha argues, is socially relative; it relates to value structures more than mere physical discomfort. If all were of the highest or lowest varna, there would be neither pride nor striving, neither bragging nor lamenting. The metaphysical discussion on suffering, it turns out, is really a commentary on Hindu society.Saha heroically—in the light of modern, especially Western scholarship, which sees Śaṅkara as an arch-conservative proponent of brahminical values—tends to see the Advaitin as a social reformer. In the essay above, he sees ś an.kara as teaching precisely the social lesson against discrimination when he talks of suffering. Saha returns to this theme in "Śaṅkara and Varna Distinctions in Hinduism." He puts forward the argument that since Śaṅkara held that all social distinctions were not ultimate (pāramārthika), and since class/varna distinctions are social ones while liberating knowledge is ultimate, varna is irrelevant to liberation. How those traditionally excluded from brahminical philosophy will respond to this generosity is another matter. [End Page 107]In "Inner Sense and Higher Order Consciousness," Saha usefully explains how Nyāya takes an awareness of awareness to be a matter of inner sense, while Advaita denies this. It is sometimes hard to follow him through the essay, as it is not always clear what is being argued. But the contours of the standard Nyāya and Advaita positions on putative higher-order consciousness are laid out competently. The Nyāya position is clear enough, in that the higher-order awareness is an inner perception, with the mind playing the role of an 'inner' organ for the self. So the self becomes conscious of an object through the mind, and that act of consciousness itself becomes an object of the mind; in the latter instance, the mind functions to generate a higher-order consciousness, taking the first mental state as its object. This is relatively clear, but puts a great burden on Nyāya to give a cogent theory of mind, such that the idea of the mind as an inner sense organ becomes persuasive. But this challenge lies beyond the scope of Saha's essay.Gradually, Saha's argument emerges. Advaita takes the mind to be separate from consciousness, which is the untouched ātman. So, there may well be mental... (shrink)

This book explores the dynamics of interaction between pragmatism and spirituality in the constitution and working of consciousness, freedom and solidarity. This book is cross-cultural and transdisciplinary in nature and brings critical and transformative perspectives from different philosophical and spiritual traditions of the world. It discusses the works of seminal thinkers such as William James, Rudolf Steiner, John Dewey, Swami Vivekananda, Martin Heidegger, Claude Levi-Strauss, Jordan Peterson, Slavos Zizek, Paul Valeri and O.V. Vijayan. It also explores dialogues between pragmatism and (...) other philosophical and intellectual traditions such as Semiotics, Saiva Siddhanta, Vedanta, Trika Shaivism and Tantra. It explores themes such as pragmatism and belief, evolution of consciousness and happiness, spiritual pragmatism and economics of solidarity, value levels democracy, the perforamtive as an aspect of spirituality and transformation of political theology from Kingdom of God to Gardens of God. (shrink)

Critical edition of Pañcīkaraṇavārttika of Saureśvarācārya, commentary on Pañcīkaraṇa of Śaṅkarācārya on the apparent manifestation of the Absolute (Brahman) in the phenomenal world through the five basic elements (Pañcamahābhūtās); includes English translation.

For the purposes of this monograph, "by a degree" is meant a degree of recursive unsolvability. A degree [script bold]m is said to be minimal if 0 is the unique degree less than [script bold]m. Each of the six chapters of this self-contained monograph is devoted to the proof of an existence theorem for minimal degrees.

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 22 (2002) 183-187 [Access article in PDF] The 2001 Meeting of the Society for Buddhist-Christian Studies Edward L. Shirley St. Edward's University The annual meeting of the Society for Buddhist-Christian Studies met in Denver, Colorado, on Friday and Saturday, November 16 and 17, 2001. This year's papers addressed the question of "dual belonging" from both Buddhist and Christian perspectives.On Friday afternoon, two papers were delivered, (...) the first paper by Catherine Cornille, who suggested three categories of dual belonging: syncretism, drawing elements from both traditions; belief that both traditions point to a higher reality, which may not be expressible in itself; and inculturation, incorporating local symbols and rituals into a tradition that is being transplanted from elsewhere. She then focused on the issue of inculturation.Inculturation, she argued, assumed an essence of a religion that had independent existence from cultural expressions. The people involved in the process of inculturation may not, in fact, believe that they are dual practitioners, but rather that they are simply expressing the essence of a tradition through new symbols. She understands this as belonging to a symbol from one religious tradition (e.g., Christ) while using the hermeneutical tools of another.The caveat that must be acknowledged in this process, according to Cornille, is that it is impossible to separate religious developments from their roots. For example, while there has been some talk of a "Christian Vedanta," the fact is Vedanta was developed in a particular context, and cannot be separated from its Vedic roots. At the same time, however, it must be admitted that religious traditions have, in fact, historically developed in such a manner. As Cornille points out, Greek expressions are not in themselves Christian, but have in fact helped to shape Christianity, as, for example, in the Nicene Creed.Ruben Habito, who focused more on his personal journey, delivered the second paper. In his late twenties, while still in Jesuit formation, he was sent to Japan and there was introduced to the practice of Zen. He spoke of his meditation on the mu koan, and his first experience of kensho, direct insight. He went on to further koan meditation from there.As he was preparing for ordination as a Jesuit priest, he began to wonder: How did [End Page 183] he still deal with Jesus, the Trinity, Incarnation, and the Paschal Mystery if he was committed to Zen practice? He found his answer in his Jesuit training: He was being called to continued metanoia, the continual movement from self to love. In Zen terms, he was undergoing a continuing process of transformation.In Buddhism, it is said that the myriad beings are one's true self. This is the meaning of the phrase "to be awakened by the myriad beings." In the Buddhist tradition, one of those myriad beings who assist in awakening is the bodhisattva Kanzeon, the Bodhisattva of Compassion. In the Christian tradition, this function is often associated with the Virgin Mary. The iconography of these two figures is often quite similar, to the point that early Jesuits took the figure of Kanzeon to be the Virgin Mary. During times of persecution, Japanese Christians would use a double-sided figure, with Kanzeon on one side and Mary on the other. This composite of Maria-Kannon has become, for Habito, a symbol of the potential of being nourished by the two traditions.The first response was from Jay McDaniel, who drew an analogy from biology. Some trees have two sets of roots, one a deep taproot and the other a secondary root system. Could this be an image for those drawing from two paths?McDaniel's response was based on his personal encounters with two traditions. He spoke of how reading Thomas Merton twenty-five years ago changed his life and helped him overcome a fundamentalist Christian background. He spoke of how Ruben Habito has helped him understand what it means to walk two paths. Like Whitehead, he feels that he can say "yes" to both a Personal God and to the Ultimate Reality of Emptiness... (shrink)

There is a common tradition in European education going back to the Middle Ages which long played a part in providing the curriculum of schools which catered both for the wealthy and for able sons of less well-to-do families. Originally published in 1974, this volume examines the relationship between education and society in the different countries of Europe from which differences in tradition and practice emerge. The countries discussed include: France, Germany, the former Soviet Union, Poland and Sweden.