The bliss of freedom from all sexual impulses. This book has come forth to give people an understanding about all the dangers of sexuality and all the benefits of brahmacharya. With the exact understanding of the vast benefits of brahmacharya, one would be inclined to follow the path of brahmacharya and would oppose sexuality from all aspects. Everyone agrees that brahmacharya should be practiced. But how should it be done? No one has every shown the way. In this book you (...) will find the precise clear road. People will be shocked to read the horrors of current and future dangers of sexuality and would say, 'We never knew this!'. (shrink)

Those seeking to lead a spiritual life may naturally become inspired to live in peace and non violence. To learn spiritual practices and develop the values, one may turn to spiritual teachers or religion. In the book "Science Of Speech," Gnani Purush Dada Bhagwan offers understanding about non violent communication, especially while resolving conflict and dealing with difficult people.

The Lord of the Fourteen worlds is manifest here. Questioner: For whom is the title 'Dada Bhagwan' used? Dadashri: For 'Dada Bhagwan.' Not for me. I am a 'Gnani Purush A. M. Patel.' 'Dada Bhagwan' is the Lord of the fourteen worlds. He dwells within you also, but He has not awakened yet, he remains unmanifested. Here within me, He is fully awakened and manifest. He is capable of awakening the Lord within you.

We argue that formal linguistic theory, properly extended, can provide a unifying framework for diverse phenomena beyond traditional linguistic objects. We display applications to pictorial meanings, visual narratives, music, dance, animal communication, and, more abstractly, to logical and non-logical concepts in the ‘language of thought’ and reasoning. In many of these cases, a careful analysis reveals that classic linguistic notions are pervasive across these domains, such as for instance the constituency (or grouping) core principle of syntax, the use of logical (...) variables (for object tracking), or the variety of inference types investigated in semantics/pragmatics. The aim of this overview is to show how the application of formal linguistic concepts and methodology to non-linguistic objects yields non-trivial insights, thus opening the possibility of a general, precise theory of signs. (An appendix, found in the online supplements to this article, surveys applications of Super Linguistics to animal communication.). (shrink)

The last decades have seen major advances in the study of gestures both in humans and non-human primates. In this paper, we seriously examine the idea that there may be gestural form types that are shared across great ape species, including humans, which may underlie gestural universals, both in form and meaning. We focus on one case study, the hand fling gesture common to chimpanzees and humans, and provide a semantic analysis of this gesture.

There are a number of conflicting accounts of thought insertion, the delusion that the thoughts of another are inserted into one’s own mind. These accounts share the common assumption of realism: that the subject of thought insertion has a thought corresponding to the description of her thought insertion episode. I challenge the assumption by arguing for an anti-realist treatment of first-person reports of thought insertion. I then offer an alternative account, simulationism, according to which sufferers merely simulate having a thought (...) inserted into their heads. By rejecting realism, the paper undermines a widespread explanatory framework that unites otherwise competing cognitive models of thought insertion. (shrink)

Boundary extension is a memory phenomenon in which an individual reports seeing more of a scene than they actually did. We provide the first examination of boundary extension in individuals diagnosed with depression, hypothesising that an overemphasis on pre-existing schema may enhance boundary extension effects on emotional photographs. The relationship between boundary extension and overgeneralisation in autobiographical memory was also explored. Individuals with (n = 42) and without (n = 41) Major Depressive Disorder completed a camera paradigm task utilising positive, (...) negative, and neutral stimuli. Across all participants, positive (d = 0.37) and negative (d = 0.66) stimuli were extended more than neutral stimuli. This effect did not differ between depressed and never-depressed participants. Across all participants, images containing objects were extended more than images containing faces. An association was also evident between extension effects in memory for perceptual space and extensions of autobiographical memory across time. (shrink)

We argue that formal linguistic theory, properly extended, can provide a unifying framework for diverse phenomena beyond traditional linguistic objects. We display applications to pictorial meanings, visual narratives, music, dance, animal communication, and, more abstractly, to logical and non-logical concepts in the ‘language of thought’ and reasoning. In many of these cases, a careful analysis reveals that classic linguistic notions are pervasive across these domains, such as for instance the constituency (or grouping) core principle of syntax, the use of logical (...) variables (for object tracking), or the variety of inference types investigated in semantics/pragmatics. The aim of this overview is to show how the application of formal linguistic concepts and methodology to non-linguistic objects yields non-trivial insights, thus opening the possibility of a general, precise theory of signs. (An appendix, found in the online supplements to this article, surveys applications of Super Linguistics to animal communication.). (shrink)

A common but overlooked form of explanation in psychiatry is what I label ‘empathetic explanation’. Empathetic explanations invoke empathetic variables, which, in addition to providing an explanation of the target phenomenon, also afford an empathetic understanding of it. Focusing on the case of auditory verbal hallucination (AVH), I argue that empathetic explanation fails to provide an adequate account of the phenomenon, perniciously shapes empirical research, and confuses empathetic understanding with scientific understanding. I close by providing a general condition on the (...) legitimate application of empathetic explanation. (shrink)

Concept formation is complex cognitive phenomenon which has been only partially modelIed in Cognitive Psychology and AI. Following a detailed and critical evaluation of such models we conclude that their main shortcoming of not being able to explain the nature of the semantics of concepts is because they fail to take into account the role of learning in concept formation. As a radical alternative it is proposed that a more (semantically) complete model would necessarily have to give an account of (...) how concepts are formed as a result of agent-environment interaction, that is mediated by an agents action in its environment and feedback from it. Such a shift in focus renders the investigation of the nature of concept formation as a complex and dynamic adaptive system. In accordance with this shift in perspective we propose and describe a novel methodological approach and a computational model that would support simple concept formation in an autonomous agent, which enables us to investigate concept formation in a more comprehensive manner. Overall we provide a compelling justification of the efficacy of such an ecological approach to the study of concept formation. (shrink)

The claim that perfect hallucination is introspectively indistinguishable from perception has been a centrepiece of philosophical theorizing about sense experience. The most common interpretation of the indistinguishability claim is modal: that it is impossible to distinguish perfect hallucination from perception through introspection alone. I run through various models of introspection and show that none of them can accommodate the modal interpretation. Rejecting the modal interpretation opens up two alternative interpretations of the indistinguishability claim. According to the generic interpretation, hallucination is (...) indistinguishable from perception despite the existence of possible exceptions, while according to the actuality interpretation, the indistinguishability of hallucination from perception consists in the actual failure to distinguish hallucination from perception. These alternative understandings of the indistinguishability claim have a number of significant implications for the problem of perception, including the rejection of perfect hallucination and illusion in favour of our ordinary, non-philosophical concepts of these states. (shrink)

Deep and universal spirituality is evident in the life and teachings of all the founders of great world faiths. Over time, however, it gets clouded under the institutional and doctrinal structure of the religion that surrounds it. This book, Interfaith Spirituality: Toward Universal Faith beyond Dogmas, by Ramesh N. Patel, stands out by emphasizing and articulating the noble and inspirational spirituality of world faiths, Eastern and Western. The faiths chosen for narration are Judaism, Christianity, Islam, Taoism, Confucianism, Buddhism and (...) Hinduism. -/- The book goes farther than bringing out the spirituality of Eastern and Western faiths. For, it offers intellectually sound thinking toward relieving the age-old tensions between faiths, such as the numinous and the mystical, monotheism and non-dualism, privileging of believers against open-ended tolerance of differences and so on. -/- A further standout feature of the book is its diving deep to pick out pearls of spiritual wisdom from the world faiths and weaving them into thoughtful necklaces which it calls thought experiments in world spirituality. To top it all is offered an optimal universal spirituality that is comprehensive in scope and universal in application. It manifests a flower with spiritual outlines in four petals of work, faith, concept and contemplation. Spiritual seekers from diverse dimensions of life will find this useful and supportive. -/- The book, Interfaith Spirituality, thus is not just innovative. It offers a message of healing and calming moderation for a world that is torn by polarizing conflicts of various sorts. (shrink)

Ubuntu has been defined as a moral quality of human beings, as a philosophy or an ethic, as African humanism, and as a worldview. This paper explores these definitions as conceptual tools for understanding the cultural, educational, and philosophical landscape of post-apartheid South Africa. Key to this understanding is the Althusserian concept of state apparatus. Louis Althusser divides the state apparatus into two forces: the repressive state apparatus (RSA); and the ideological state apparatus (ISA). RSAs curtail the working classes, predominately (...) through direct violence or the threat of violence, whereas ISAs function primarily by ideology, including forms of organised religion, the education system, family units, legal systems, trade unions, political parties, and media. This paper discusses the link between increasing inequality in post-apartheid South Africa and education, with specific reference to Althusser’s ISAs and the abuse of Ubuntu as a subterfuge for socio-economic inequality. (shrink)

This paper pursues the idea that human and non-human great apes share a common set of directive (imperative) gestures and their meanings. We investigate gestures that are multifunctional, in that they have different effects in different contexts, focusing on non-human ape gestures that communicate “Stop that” in some contexts, and “Move away” in others. What may superficially appear to be lexical ambiguity can be derived from a single abstract lexical entry, “Not X!”, concluded to be a candidate for a universal (...) building block of meaning, shared by human and non-human great apes, reflections of which may also be found in the pragmatic gestures in humans. (shrink)

A timely interrogation of the concept of 'expertise' in cultural work, exploring the characteristics of aesthetic expertise in the digital age, and its relation to inequalities in the cultural sector.

Theorists have found it difficult to reconcile the unity of inner speech as a mental state kind with the diversity of its manifestations. I argue that existing views concerning the content of inner speech fail to accommodate both of these features because they mistakenly assume that its content is to be found in the ‘speech processing hierarchy’, which includes semantic, syntactic, phonemic, phonetic, and articulatory levels. Upon rejecting this assumption, I offer a position on which the content of inner speech (...) is determined by voice processing, of which speech processing is but one component. The resulting view does justice to the idea that inner speech is a motley assortment of episodes that nevertheless form a kind. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Nāgārjuna's Affective Account of MisknowingRoshni PatelIt is maintained that all beings and (their) qualitiesAre the fuel for the fire of awareness.Having been incinerated by brilliantTrue analysis, they are (all) pacified.—Ratnāvalī (RV)1.971In Nāgārjuna's formulation, ignorance about the nature of existents is scorching and thereby needs the alleviation that true analysis offers. This article explores what ignorance feels like from the subjective side of a knower in the Madhyamaka Buddhist tradition (...) through an analysis of epistemic affect. I borrow two affective concepts—"epistemic emotion" and "epistemic feeling"—from theorists in Anglo-American analytic epistemology to discuss affectively charged misknowing.2 In this literature, epistemic emotions are affective experiences that participate in a knower's epistemic activity in positive or negative ways, but are not necessary for that activity to proceed. In contrast, epistemic feelings are affectively qualitative experiences that are integral to a knower's activity. With a focus on texts by Nāgārjuna, I present fear as a paradoxical epistemic emotion that correlates with a similarly pathogenic and instigative function in Buddhist moral psychology. I then present determinacy as a more subtly operating epistemic feeling in reificatory ignorance. In addition to expanding epistemologically oriented discussions within Buddhist philosophy, this article also contributes to scholarly discussion of epistemic affect by introducing determinacy as a new epistemic feeling. [End Page 44]Diffuse and Complex IgnoranceThe central role of ignorance in formulating the problem of suffering and its cessation implies that in many ways all of Buddhism is interested in how we know and understand. This centrality is evident in the Avijja Sutta when the Buddha states:Bhikkhus, ignorance is the forerunner in the entry upon unwholesome states, with shamelessness and fearlessness of wrongdoing following along. For an unwise person immersed in ignorance, wrong view springs up. For one of wrong view, wrong intention springs up. For one of wrong intention, wrong speech springs up. For one of wrong speech, wrong action springs up. For one of wrong action, wrong livelihood springs up. For one of wrong livelihood, wrong effort springs up. For one of wrong effort, wrong mindfulness springs up. For one of wrong mindfulness, wrong concentration springs up.(Saṃyutta Nikāya (SN) 45.1)Here we see that avijjā, or ignorance, impedes the path of removing suffering. Similarly, in the twelve links of dependent origination, ignorance is at the start of the chain conditioning the other links that culminate in suffering (SN 12.2). Nāgārjuna also positions ignorance as a potential gatekeeper when he says that ignorance (ajñāna) causes some people to be intolerant of the wisdom of the Mahāyāna path taught by the Buddhas (RV 4.83).3 While we have ample exposition on the role of ignorance in various causal chains, what remains elusive is how to recognize our own ignorance as such in the experiential folds of seeing, feeling, and knowing. This is especially the case in the early works of the critical project of Madhyamaka ("Middle Way") philosophy by Nāgārjuna. The bulk of these works presents arguments against any ignorant metaphysics that essentializes existents in efforts to claim epistemic access to an objective ultimate reality. This article argues that through a certain way of reading Madhyamaka philosophical texts, we find helpful information for recognizing what ignorance feels like. I develop the phenomenology of epistemic emotions and feelings that coincide with the ignorant practices centrally targeted by Madhyamaka critical analysis.The encompassing scope of ignorance motivates us to conceive of it as entangled with a range of elements, including the affective components of knowing. While the terms avijjā or avidyā, are most often translated as "ignorance" this term can be problematically imprecise in philosophical contexts. In the subfield of ignorance studies within current Western philosophy, ignorance is often classified according to the object of which a subject lacks knowledge. By this paradigm, ignorance can be (1) factual in [End Page 45] the case of not knowing a particular fact, (2) erotetic when a subject does not know the answer to a question, or (3) practical when a subject does... (shrink)

In 2006, United Nations Human Rights Council was tasked to establish a new human rights monitoring mechanism: Universal Periodic Review process. The objective of this process is to promote and protect the universality of all human rights issues and concerns via a dialogical peer review process. The primary aim of this investigation is to ask the following question: has this claim of promoting and protecting the universality of the human rights been met, or challenged, during state reviews in the UPR (...) process? The issue of polygamy has been selected as the focus for this investigation to be used, primarily, as a tool to undertake an in-depth analysis of the discussions held during state reviews in the review process. In addition, this paper will employ scholarly debates between universalism and cultural relativism, as well as the sophisticated and nuanced approaches that fall in between the polarised opposites, to analyse the discussions held on human rights during state reviews. Ultimately, the findings and discussion of this investigation will provide a unique and valuable insight to the work and operation of the UPR process, so far. (shrink)

Douglas Duckworth’s Tibetan Buddhist Philosophy of Mind and Nature introduces a thematic way to understand the terrain of Buddhist philosophy of mind. This book is exciting for scholars who work on Buddhist philosophy, philosophy of mind, and especially Buddhist philosophy of mind or phenomenology. This wide appeal emerges from Duckworth’s own skepticism of sectarian lines between Madhyamaka and Mind-Only traditions. While guiding us through contentious topics, Duckworth shows us how these philosophies have an underappreciated affinity as they “orbit a common (...) ground” of nonduality. This review will focus its praise, summaries, and comments on the five chapters... (shrink)

Business Ethics, the Environment & Responsibility, EarlyView.

Collective, synchronous music-making is far from ubiquitous across traditional, small-scale societies. We describe societies that lack collective music and offer hypotheses to help explain this cultural variation. Without identifying the factors that explain variation in collective music-making across these societies, theories of music evolution based on social bonding (Savage et al.) or coalition signaling (Mehr et al.) remain incomplete.

The natural replacement of damaged cells by stem cells occurs actively and often in adult tissues, especially rapidly dividing cells such as blood cells. An exciting case in Boston, however, posits a kind of natural stem cell therapy provided to a mother by her fetus—long after the fetus is born. Because there is a profound lack of medical intervention, this therapy seems natural enough and is unlikely to be morally suspect. Nevertheless, we feel morally uncertain when we consider giving this (...) type of therapy to patients who would not naturally receive it. Much has been written about the ethics of stem cell research and therapy; this paper will focus on how recent advances in biotechnology and biological understandings of development narrow the debate. Here, the author briefly reviews current stem cell research practices, revisits the natural stem cell therapy case for moral evaluation, and ultimately demonstrates the importance of permissible stem cell research and therapy, even absent an agreement about the definition of when embryonic life begins.Although one promising technology, blighted ovum utilisation, uses fertilised but developmentally bankrupt eggs, it is argued that utilisation of unfertilised eggs to derive totipotent stem cells obviates the moral debate over when life begins. There are two existing technologies that fulfil this criterion: somatic cell nuclear transfer and parthenogenic stem cell derivation. Although these technologies are far from therapeutic, concerns over the morality of embryonic stem cell derivation should not hinder their advancement. (shrink)

Drawing on evolutionary realism as a guiding framework and using relevant theoretical bases at macro-, meso-, and micro- levels, we investigate the relative variance explained by each level on selection and retention of Benefit Corporations. Based on a sample of 5052 observations of certified B-Corps and 1403 observations of decertified B-Corps, relative to the country and industry differences, firm-level differences explain most of the variance in non-economic performance, especially for workers and community impact areas. Industry-level differences explain small differences in (...) customers and environmental performance while country differences do not explain meaningful performance differences. The results also show a similar pattern in relative effects for decertified B-Corps. Our findings point to the value of disaggregating the relative effects of multilevel factors in further understanding drivers of non-economic performance and the decertification of B-Corps. (shrink)

"Aptavani 5" is the fifth in a series of spiritual books titled "Aptavani". In this series, Gnani Purush (embodiment of Self knowledge) Dada Bhagwan addresses age-old unanswered questions of spiritual seekers. Dadashri offers in-depth answers to questions such as: "What is the meaning of karma?", "How can I master the law of karma?", "Who am I, and who is the 'Doer' (ego definition)?", and "What is prakruti (non-self complex)?"Dadashri also provides spiritual explanation on the topics of: "To attain the Self, (...) must one control the five sense organs?", "How does one define penance?", and "What would be the definition of repentance?For those wondering how to become more spiritual, Dadashri explains that the knowledge of Self is the beginning of true spirituality. With such spiritual development, and from understanding the law of karma, one can learn how to interact peacefully in worldly life. (shrink)

Adi Shankara is regarded as the greatest philosopher and spiritual leader in the very long history of India and one of the most influential thought leaders in world history. Estimates vary as to when he lived, with scholars placing it at 788-820 C.E. According to Shankara, there is only One Being, which is beyond language and thought because it is ultimate, infinite and all-pervasive. Being spiritual, this One Being is pure consciousness, unlike our normal consciousness which always requires subject-object duality. (...) The One Being is non-dual, being one without a second. Shankara’s concept of One Being strikes intuitively true to many, though it sounds narcissistic to a few. Shankara presents a strong rationale in its support and outlines a whole life path to reach the One Being in actual experience. As a concept One Being is a rational alternative to the traditional idea of God viewed as a divine person. Its spirituality is a constructive alternative to the atheist’s mere denial of God. This book, One Being, by Ramesh N. Patel, describes and explores Adi Shankara’s spiritual path and its supporting philosophy in an accessible and intelligible way for the serious modern reader interested in this challenging but highly rewarding subject. The reader is taken step by step through Shankara’s life, work, nature of knowledge, reality, life ethics, karma and details of the spiritual path of knowledge. In today's strife torn and bipolarized times, One Being is all the more relevant for its obvious potential as a spiritual healer bringing a harmonious message of unity in diversity. Ramesh N. Patel was Professor of Philosophy and Religion at Antioch College where he taught for twenty-five years, retiring in 2002. Since then he has been teaching voluntary classes in Bhagavad-gita, Upanishads, Vedic philosophy and Spiritual Studies. He is the author of Philosophy of the Gita and of Hinduism for Today. (shrink)

For those wondering how to become more spiritual, or how to lead a spiritual life, Pure Love emerges as an essential value. Naturally one begins inquiring into the ultimate meaning of love - what is love, what is true love, and what is unconditional love? Other questions may also arise, such as: To cultivate unconditional love, is forgiveness required? If so, how can I learn to practice forgiveness prayer? Does unconditional positive regard evolve into unconditional love? In the context of (...) unconditional love, what is marriage? Can a husband and wife relationship transform into living for love, and ultimately become an example of love supreme? In the book “Pure Love”, Gnani Purush (embodiment of Self knowledge) Dada Bhagwan offers a profound explanation of unconditional love meaning, and describes how Pure Love grows naturally with spiritual development. Dadashri explains that the knowledge of Self the beginning of spiritual awakening, and that the blossoming of Pure Love is one of the signs of spiritual awakening. Among the many spiritual books available today, this resource on the topic of Pure Love will prove invaluable. (shrink)

Business Ethics, the Environment & Responsibility, Volume 31, Issue 1, Page 177-191, January 2022.

This article describes a representation-based framework of distributed cognition. This framework considers distributed cognition as a cognitive system whose structures and processes are distributed between internal and external representations, across a group of individuals, and across space and time. The major issue for distributed research, under this framework, are the distribution, transformation, and propagation of information across the components of the distributed cognitive system and how they affect the performance of the system as a whole. To demonstrate the value of (...) this representation-based approach, the framework was used to describe and explain an important, challenging, and controversial issue — the concept of affordance. (shrink)

General psychopathology and cognition are likely to have a bidirectional influence on each other. Yet, the relationship between brain structure, psychopathology, and cognition remains unclear. This brief report investigates the association between structural properties of the cerebral cortex [surface area, cortical thickness, intracortical myelination indexed by the T1w/T2w ratio, and neurite density assessed by restriction spectrum imaging ] with general psychopathology and cognition in a sample of children from the Adolescent Brain Cognitive Development study. Higher levels of psychopathology and lower (...) levels of cognitive ability were associated with a smaller cortical surface area. Inter-regionally—across the cerebral cortex—the strength of association between an area and psychopathology is strongly correlated with the strength of association between an area and cognition. Taken together, structural deviations particularly observed in the cortical surface area influence both psychopathology and cognition. (shrink)

Those seeking to lead a spiritual life, or just wondering how to become more spiritual may become inspired towards serving others, or giving Seva (selfless service). To learn how to serve God one might emulate spiritual people, study with spiritual teachers, or look to different types of religion and different types of yoga. But finding spiritual guidance on the topic of Seva is not always easy. One might be left wondering, “Is service to humanity a higher means to make a (...) donation – or should I simply donate to charity? What are the best charities to donate to, or to serve?” Or one might ask, “How does Seva support my spiritual development? Is there spiritual power and spiritual transformation to be gained through it?” In the book “Right Understanding To Help Others: Benevolence”, Gnani Purush (embodiment of Self knowledge) Dada Bhagwan offers precise understanding about people helping others and the many benefits Seva has upon one’s spiritual growth. Dadashri explains that happiness begins from the moment one begins serving others and that, in offering Seva, one’s life will never lack for material comfort and happiness. Among the myriad of spiritual books available today, “Right Understanding To Help Others: Benevolence” is a unique and invaluable resource. (shrink)

Individuals with substance use disorders exhibit risk-taking behaviors, potentially leading to negative consequences and difficulty maintaining recovery. Non-invasive brain stimulation techniques such as transcranial direct current stimulation have yielded mixed effects on risk-taking among healthy controls. Given the importance of risk-taking behaviors among substance-using samples, this study aimed to examine the effects of tDCS on risk-taking among a sample of adults using cannabis. Using a double-blind design, 27 cannabis users [M age = 32.48, 41% female] were randomized, receiving one session (...) of active or sham tDCS over the bilateral dorsolateral prefrontal cortex. Stimulation parameters closely followed prior studies with anodal right dlPFC and cathodal left dlPFC stimulation. Risk-taking—assessed via a modified Cambridge Gambling Task—was measured before and during tDCS. Delay and probability discounting tasks were assessed before and after stimulation. No significant effects of stimulation on risk-taking behavior were found. However, participants chose the less risky option ∼86% of the trials before stimulation which potentially contributed to ceiling effects. These results contradict one prior study showing increased risk-taking among cannabis users following tDCS. There was a significant increase in delay discounting of a $1000 delayed reward during stimulation for the sham group only, but no significant effects for probability discounting. The current study adds to conflicting and inconclusive literature on tDCS and cognition among substance-using samples. In conclusion, results suggest the ineffectiveness of single session dlPFC tDCS using an established stimulation protocol on risk-taking, although ceiling effects at baseline may have also prevented behavior change following tDCS. (shrink)

Those seeking to lead a spiritual life will naturally ask themselves how to become more spiritual, and just how to live spiritual values. Is positive thinking the foundation of spirituality and, if so, how to get rid of negative thoughts? Must one somehow transcend good and bad, right and wrong? Where does one’s spiritual development truly begin? By enlightened definition, the foundation of a spiritual life is a faultless worldview; and to achieve such flawless vision, a spiritual awakening or Self (...) realization is required. In the book “The Flawless Vision”, Gnani Purush (embodiment of Self knowledge) Dada Bhagwan states: “When a person does not have Self-realization (spiritual enlightenment), he always sees faults in others and can never see his own mistake.” Then, Dadashri explains how to attain the Self – describing that the knowledge of Self the beginning of true spirituality. An automatic outcome and one of the most prominent signs of spiritual awakening, is a flawless or faultless vision of others and the world. Among the many spiritual books available from spiritual teachers today, “The Flawless Vision” is a unique and invaluable resource. (shrink)

This essay argues that whereas Mīmāṃsaka commentator Uṃvekabhaṭṭa puts forth an externalist interpretation of svataḥ prāmāṇya, the later interpretation thereof due to Pārthasārathimiśra is distinctly internalist in flavor. Specifically, it is argued that Pārthasārathimiśra's position can most aptly be construed as a form of phenomenal conservatism à la Michael Huemer, and thus that it is consistent with a form of internalism called Appearance Internalism.

Philosophers and psychologists assume that mental imagery is a cognitive state, that it represents things as being a certain way. However, I argue that imagery is a conative state: it represents things as to be made a certain way. I challenge the traditional assumption by targeting an increasingly popular cognitive account that identifies mental imagery, such as inner speech, with predictions of sensory input. This predictive account faces both empirical and theoretical problems. The account not only fails to capture the (...) salience effects exhibited by mental imagery, it also cannot explain why subjects should not spend their lives minimizing prediction error by engaging in fantasy. These shortcomings highlight what I call the conative profile of imagery, which includes its salience, motivational, and performance effects. I argue that an alternative, conative view of imagery, according to which mental images are goal states, is best able to account for its conative profile. (shrink)

We are at the dawn of something spectacular: cutting-edge discoveries are rewriting the boundaries between modern science and ancient spirituality. There is a clear convergence that demonstrates spiritual abilities and the divine are Real. Ancient teachers and yogis millennia ago taught us the art of living in the present moment; connecting with our higher selves; feeling the interconnectedness of the whole universe; bonding with all people; and developing stillness and mindfulness to heal our body and spirit. Today, all these skills (...) have proven beneficial to millions of people. Moreover, ancient philosophical parallels with modern discoveries in consciousness studies, quantum non-locality, and inseparability have been known since the seventies. Now, after two decades of pioneering discoveries in science, breathtaking and observable parallels with our world and universe are also emerging. This makes sense. If the ancients genuinely experienced the philosophy, they should also have known our world and universe, too. And here's the amazing evidence. An extraordinary new porthole into their ancient beliefs has opened. They are not generalized, stretched, or speculative. They are specific and objective. Anyone - theist, agnostic, skeptic, and atheist - all can easily verify. And you don't require a background in science to do so. The findings are meticulous and many have appeared in mainstream, peer-reviewed scientific journals. Also remarkable, new studies reveal a possible ancient connection between Yoga and the Bible. Genesis can be seen in a whole new light. Patel demonstrates how it leads to a magnificent, 100 percent solution to each of its Seven Days and Noah's Flood. The harmonious findings resolve many major criticisms of spiritual beliefs. They also nurture peace and mutual respect between science and the world's faiths. These amazing discoveries are yet more evidence that there is a path to harmony. A path to one. Consciousness is universal. Everything is intertwined. The Divine is Real. www.SanjayCPatel.com Reviews: "REALLY LIKED IT. AUTHENTIC." - Prof. P.S. Joshi. Scientific writer for the prestigious THE SCIENTIFIC AMERICAN Journal. Fields: general relativity, cosmology, stellar evolution, naked singularities, black holes. (shrink)

Mahatma Gandhi is regarded as an apostle of nonviolence. But his own thought prioritized truth as the final goal and nonviolence only as the preferred means to achieve the goal. Hence, it is of utmost importance to understand clearly what Gandhi meant by “truth.” Gandhi himself did not offer great help in communicating his concept of truth. He claimed, though, that it was easier for him to grasp truth as he conceived it and that he struggled to grasp nonviolence. Kishorlal (...) Mashruwala, an intellectually inclined close associate and follower of Gandhi wrote a book called Gandhi Vichar Dohan or Quintessence of Gandhi’s Thought in Gujarati. Mashruwala was a clear and systematic thinker and Gandhi approved of the book as accurate depiction of his own, Gandhi’s, thinking. The book has never been translated in English. The present work, Mahatma Gandhi’s Thought: Philosophy of Truth and Nonviolence, by Professor Ramesh N. Patel, is first in publishing relevant parts of that book. It clarifies the dual concept of truth that Gandhi developed and worked with. The concept sports highly original and innovative thinking that, at the same time, reflects an ethic that would challenge anyone to the extreme. Greatness of Gandhi is made obvious when it is realized that he lived this original concept of extremely challenging truth ethic fully through his life. The present work goes ahead to show how Gandhi’s concept of truth logically works as the prime source from which nonviolence and other Gandhian concepts are derived. It also presents Gandhi’s overall thought in a philosophically systematized manner. This is its unique feature compared to the enormous literature available on Gandhi which keeps painting him just as an apostle of nonviolence, focusing on his politically dramatic years. (shrink)