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    The present reviewer has ben told on a number of occasions by Western students of Buddhism, including some members of university faculties, that Guenther's works are incomprehensible or useless to them. I know that this is a rather harsh judgment to repeat and prefer that a milder evaluation would be possible for the work under review which should be, and will be, judged on its own merits. After all, Guenther in the present book takes up a subject which has been studied for centuries in Tibet-the four systems of Buddhist philosophy ("the four siddhmta, Tib. grub mthcC) which are the Vaibhasika, Sautrantika, Yogacara (=Cittamatra), and Madhyamika. Since a number of Tibetan works of this genre are now available in reprints made in northern India by the Tibetans themselves, it is relatively easy to check upon Guenther's meth¬odology and standards. Unfortunately, he does not provide much cause of praise. It would be the better part of politeness to simply not review such a book, but then a reviewer with control of the sources would have abnegated his responsibility to the readers. Another consideration is that Guenther himself has displayed in print a rather virulent antipathy toward the scholarly approach in the scope of his interests. There¬fore, the reviewer must take up the somewhat unpleasant task of evaluating this book.
    The title is the first occasion for perplexity. How indeed is "philosophy" to be found in both "theory" and "practice" ? Guenther himself states (p. 18): "In philoso¬phizing we travel the path to the primal source of our being. As a methodical reflection it can be subsumed under three questions: What do I know ? What is authentic or true ? How do I know ?" Also (p. 19): "Hence 'path'and 'knowledge'and 'awareness' are synonymous in Buddhism." He thereby clarifies that the title of the book does not conform to the contents, which are concerned with theory and not with practice. This judgment is further certified by Guenther's own main sources for th:s book, two of the native Tibetan siddhmta works, a Gelugpa one by Jigs-med dbangpo - his Jewel Garland-and a Rning-ma-pa one by Mi-pham J'am-dbyangs rnam-rgyal rgya-mtsho-his Summary. Consultation of the references to the path shows that it is the view toward the path that is meant rather than the drawn-out practical instruction on the path which is a favorite topic of Buddhist scriptures.
    The author does not mention, presumably because he does not know, that it is Atisa - according to the initial folios of Tsong-kha-pa's Lam rim chen mo—who, at the outset  of the second diffusion of Buddhism in Tibet, brings  with his arrival

    in 1042 A. D. the study of Buddhist philosophy in the form of the four siddhmta. It is Guenther's misrepresentation to suggest (preface, x)that the Rning-ma-pa work by Mi-pham constitutes a teaching that stems from the eighth century (the time of Padmasambhava).
    Guenther's procedure has been to separate out in chanters devoted to each of the four siddhmta relevant material from each of the two texts, along with his own intro¬ductory remarks. Thus he does not give a full translation of the two treatises, at least not of the one by Dkon-mchog 'Jigs-med dbang-po, the Grub pa'i mtha'i mam parbzagpa rinpo che'i phreng bales byaba (the "Jewel Garland"). In this Gelugpa work, available in a north India reprint, I have compared his treatment of the Svatan-trika Madhyamika school attributed to the appropriate section of this treatise, with the Tibetan section itself in the edition accessible to me.
    There is a remarkable failure in what can be called the translator's integrity or conscience. That is to say, we suppose of a translator, when he indicates to the reader that he is rendering a section of the Tibetan book, as does Guenther (pp. 130-136) with the heading "From the Jewel Garland, Grub pa'i mtha'i rnam-par bzhag -pa iin-po che'i phreng-ba, fol. 12a," that what he give there ;s a translation of the Tibetan text. We suppose that if he does not give the translation in entirety, or changes the order, summarizes and paraphrases at pleasure, that he would so inform the reader. But Guenther makes these modifications without informing the reader.
    In Guenther's exposition of the "Jewel Garland," section on the Madhyamika Svatantrika, he first makes introductory remarks about the Madhyamika school culled from the text. He follows with subsections "Contents of the Philosophical Faith of the Yogacara-Madhyamika-Svatantrikas" (pp. 131-135) and "Contents of the philoso¬phical Faith of the Sautrantika-Madhyamika-Svatantrikas" (pp. 135-136). His content does not always follow the order of the text. It would take too long to detail all his vagaries, but an incredible example should be mentioned. What first aroused the suspi¬cions of the reviewer was noticing on Guenther's page 132 under the Yogacara subse¬ction the remark, "The ultimately real is further divided into sixteen types of nothingness which can be subsumed under four headings." Consultation of the Tibetan text failed to turn up this remark in the given subsection, but the remark (I reserve judgment on his rendition) was found in the second subsection on the Sautrantrika. What the Yog¬acara subsection states (p. 50 in my booklet edition of the Tibetan) is as follows (in part)-my translation followed by the original Tibetan in transcription:
    They (the Yogacara-Madhyamika-Svatantrikas) held that the special natures of the four Truths, to wit, the sixteen, impermanence, etc. as well as the personality's void of accomplishment by permanence, singleness, or independence, are the coarse kind of pudgala-nairHtmya (non-self of personality); while the personality's void of any self-sufficient substance is the subtle kind of pudgala-naira.tmya.

    /bden bzi'i khyad chos mi rtag sogs bcu drug dan/ganzag rtag cig ran dbah can gyis grub pas ston pa gan zag gi bdag med rags pa dan/gan zag ran rkya thub pa'i rdzas yod kyis ston pa gan zag gi bdag med phra mo yin la/ It is obvious that Guenther has omitted not only this passage but other important materials concerning this sub-school, while including under this heading materials that the Tibetan author did not include. Guenther has so mixed up the respective contents of the two sub-schools that it is useless to read these pages of his book to get information on the topic. And observing his performance here, it does not seem wor¬thwhile to investigate his representation of the other schools treated by th'"s Tibetan author.
    Besides, Guenther admits that the "Jewel Garland" work follows the Indian tradition. Therefore, it is fair to notice the translation of terms in the light of the fact that this school (the Gelugpa) ordinarily uses Buddhist terms in the contextual meanings of the translations from Sanskrit of the Tibetan canon (the Kanjur and Tanjur). Referring again to a passage, his p. 133, included under the Yogacara subse¬ction of the Svatantika-which is actually in the Sautrantrika subsection in the original Tibetan-he renders it as folloWvS:
    Traversing the Path. Belief in the absolute status of the self is for them wishfulness and emotivity, and belief in the absolute status of the entities of reality other than the self is intellectual fog. The latter is of two kinds: coarse, >'nsofar as it is the belief that the objective and the subjective are of different material; and subtle, insofar as it is the belief that the psychophysical constituents and other entities of reality exist in truth. This is the Tibetan for the foregoing:
    /gnis pa lam gyi span bya ni/gan zag gi bdag 'dzin non sgrib dan/ chos kyi bdag 'dzin ses sgrib tu' dod tin/ ses sgrib la yan gzun 'dzin rdzas 'gzan du 'dzin pa lta bu zes sgrib rags pa dan phun sogs kyi chos bden grub tu 'dzin pa Ita - bu zes sgrib phra mo gnis su'dod do/. Now translating the same passage with fidelity to the well-established Sanskrit-Tibetan correspondences, we have;
    Second, they claim that among the things to be eliminated on the path, the imputa¬tion that there is the self of personality {pud.gala-z.tman) is the obscuration of defile¬ment (klesa-avarana) and the imputation that there is the self of nature (dharma-Htman) is the obscuration of the knowable (jneya-avarana). Furthermore, they claim in regard to the obscuration of the knowable that there is a coarse kind of obscu¬ration of the knowable, to wit, the imputation that apprehended and apprehender area different substance; and that there is a subtle kind of obscuration of the knowable, to wit, the imputation that the natures (dharma) in the personality agg¬regates (skandha), etc. happen by reason of their truth (bden grub).

    I cite this one example to show how Guenther's penchant for such terms as"wishfulness" and "emotivity" is more important for him than is faithful translation of a passage. Even if we should give him the benefit of the doubt and allow that he may have under¬stood the original Tibetan, it is even more serious that he should convert the well-written Tibetan into English sentences that continually fail to communicate the original sense of the Tibetan. To present more examples from this portion of his book would entail unwarranted space.
    A final  consideration is   Guenther's obvious intention to set forth a kind of superiority for Mi-pham's text, e. g. (p. 142):
    While the Prasangikas are traditionally held to represent the climax of Buddhist philosophy,Mi -pham 'Jam-dbyangs rnam-rgyal rgya-mtsho makes it abundantly
    clear that they merely represent   the climax of Buddhist epistemology and that the next step  in the philosophical quest is the one from epistemology to Being.
    Therefore he is the only one who deals with Tantrism in his   Summary, while The Jewel Garland lets philosophy end here with epistemology.
    Guenther seems not to know that the Gelugpa tradition, in which The Jewel Garland
    was written, also places the Tantric attainment higher  than non-tantric Mahayana
    Buddhism. This is made clear in a brief work of Tsong-kha-pa (founder of the Gelugpa)
    included in my "Observations on Translation from the Classical Tibetan Language
    into European  Languages," Indo-Iranian Journal, XIV, 3/4 (1972), stating at p. 178:
    "It is well known that the Mantra path far surpasses the Paramita path, like the sun
    and moon". Furthermore, after a masterful exposition of the Prasangika position in
    the last section of his Lam rim chen «7o,Tsong-kha-pa concludes with a brief introduction
    to Tantra. Therefore,  the superior status of Tantrism  in Tibetan Buddhism is not a
    bone of contention here, although Westerners may wonder why Tantrism is accorded
    such an exalted place. Rather, it is a question of whether such Tantric materials belong
    in a siddhanta work. Guenther tries to justify the inclusion in Mi-pham's work   by
    claiming it to be "the next step in the philosophical quest," suggesting to the reader
    that Tantrism is justifiably included in the category of philosophy. However, students
    of Buddhist Tantra can easily determine that the Tantra involves  procedures for
    body, speech, and mind known as gestures (mudra), incantations (mantra or dharanl),
    and intense concentration (samiidhi). This is scarcely to be termed   "philosophy."
    The authors of the siddhanta treatises that summarize the main non-Buddhist as well
    as the Buddhist philosophical positions, were well advised to exclude Tantric material,
    even though such authors themselves - certainly in Tibet - were also generally followers
    of the Tantras and frequently authors of works in this latter field.
    In conclusion, it is a pity that a fine class of Tibetan treatise, the grub mtha' {siddha¬nta), should be introduced to Western readers in such a garbled fashion. I hope that some competent translator will accurately render the entire text of the Jewel Garland into a European language, with notes and introduction approriate for this text.

    f OPERA MINORA. By Giuseppe Tucci. Universita di Roma, Studi
    Orientali Pubblicati a Cura della Scuola Orientale Volume. VI (Parti I e II). 615 pp. Roma: Dott. Giovanni Bardi, Editore, 1971.
    The scholarly limitations of the traditional Festschriften have long been recong-nized. The editors of these elegant volumes are therefore to be commended for choosing to honor Giuseppe Tucci with the republication of a selection of his own works rather than the usual Melanges. In two volumes totaling over six hundred pages, the scritti minori ("minori per mole, non per valore" as Luciano Petech puts it in his brief introduction) of this great scholar are presented, and there is virtually no one in the field of Himalayan studies to whom these works will not be of great use.
    There is no way to review such works as these except to list the contents. I have incorporated the changes mentioned in Peteche's avvertenza (p. ix) so that readers will be aware of the differences between the articles as presented here and their original versions:
    Parti: 1.  Note sulle fonti di Kalidasa
    2. Note ed appunti sul Divyavadana
    3. Linee di una storia del materialismo indiano (pp. 48-156): complete re-working of the third chapter; appendixes of the original text omitted (pp.  687 -713)
    4. Note sul Saudarananda Kavya di Asvaghosa
    5. The  Vadavidhi
    6. Is the Nyayapravesa by Dinnaga  ?
    7. A visit to an 'astronomical" temple in India
    8. Bhamaha and Dinnaga
    9. Animadversiones Indicae

    10. A fragment from the Pratltya-samutpadavyakhya of Vasubandhu
    11. The Jatinirakxti of Jitari
    12. Note indologiche
    13. Notes on the Nyayapravesa by Sankarasvamin
    Part II:  1.  The sea and land travels of a Buddhist Sadhu in the sixteenth century (pp. 305-320): important changes and corrections.
    2. The Ratnavall of Nagarjuna
    3. Some glosses upon the Guhyasamaja
    4. On some bronze objects discovered in Western Tibet
    5. Indian paintings in Western Tibetan temples
    6. Nel Tibet Centrale: relazione preliminare della spedizione 1939
    7. Travels of Tibetan pilgrims in the Swat valley (pp. 369-418): many corrections and additions; the appendix containing the Tibstan   text has been omitted (pp. 85-103 of the original edition).

    8. Alessandro Csma {sic) de Koros
    9. Minor Sanskrit Texts on the PrajMparamita.

    10. The validity of Tibetan historical tradition
    11. Preistoria tibetana
    12. Tibetan Notes
    13. Buddhist Notes
    14. Ratnakarasanti on Mraya-paravrtti
    15. Earth in India and Tibet
    16. The sacral character of the kings of ancient Tibet
    17. The symbolism of the temple of bSam-yas
    18. The Fifth Dalai-Lama as a Sanskrit scholar

    20. A Hindu image in the Himalayas
    21. The wives of Sron-btsan-sgam-po
    At the beginning of part one appears a bibliography of Tucci's works from
    1911 to 1970. It numbers almost three hundred items and gives testimony to the enor¬
    mous breadth of interest of this great scholar.

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    Why is "C.G. Jung Speaking" a must?

    FIRST OF ALL, simply because the Collected Works doesn't include the information found here. These are not works of Jung, but the works of others--interviews, characterizations etc. In other words, you will find some information here which you could only dig out with great difficulty, scattered in numerous works.

    SECOND, in the interviews Jung is sometimes caught off-guard by a surprise question, and so, forced to develop on the aspects of his theories that he may perhaps have though self-explanatory.

    THIRD, you see Jung through the eyes of others -- Esther Harding, Charles Baudoin, Michael Fordham, Charles Lindbergh, and others.

    Some subjects, touched upon in this book:

    - Jung's own type, according to his typology (Introvert. And Thinking, Intuition, Sensing/Perception, and Feeling, in that order)

    - Freud's type (extravert--hence his pleasure principle)

    - Adler's type (introvert--hence his power complex)

    - The psychology of dictators (Hitler, Mussolini, Stalin, and, yes, Roosewelt)

    - The nature of intuition

    - introvert vs. extravert intuitives

    - Creative achievement

    - Jung's breaking with Freud.

    - Jung and Nazism/anti-Semitism (Jung defends himself in December 1949)

    And the somewhat transcendent questions:

    - God

    - death and life after death

    - astrology and alchemy

    Edited by William McGuire, executive editor of the Collected Works (CW), in collaboration with R.F.C. Hull, translater of CW, it is no surprise to find that this excellent book contains numerous references to CW, as well as a comprehensive index. MsSVig

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    Adyashanti - The Infinite Flow of Life

    Webcast May 15, 2013, recorded live.
    1 hr 47 min of teachings.

    In a strong, all-embracing teaching, Adyashanti brings together two seemingly opposing qualities of consciousness: the unmoving world of eternal stillness, and the changing world of motion and flow. In discussions that follow, he examines the psychological addiction to self-judgment, and how to realize the infinite potential of the Godhead.

    Topics Include:

    • States of Perception
    • Contracting from Overwhelming Love
    • The Self-Centeredness of Grasping and Pushing Away
    • The Freedom of Nonresistance
    • The Positive Feeling of Flow
    • Identifying with Shadow Material
    • The Horrifying Experience of Judgment
    • When the Ego Plays the Part of God
    • Looking through the Lens of Enlightenment
    • Entering into Eternal Life

    Quotes from this Satsang:

    • “The thing that’s absolute about Truth is its infinity, and there’s nothing about infinity that’s fixed.”
    • “Judgment of others and oneself, which is rampant in Western society, sets you at odds against the flow of life.”
    • “You may start to encounter your shadow material, but none of it limits you until you push it away or grab at it.”
    • “Within you, as you, is an infinity of pure potential, now appearing as a body, and all bodies in the universe and beyond.”
    • “With each outbreath, your body is showing you what it feels like to let go. Listen to the universe inside of you.”

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    Acharya Mukund Daivajna's Secrets of Ashtakavarga
    translated by P.S. Sastri

    Contents: Publisher's note;

    1. Obeisance to Narayana, Importance of ashtakavarga, Technical words, Ashtakavarga rekhas (auspicious places) for the planets (Sun to Rahu) from their natal positions;

    2. Bhinnashtakavarga: Results of sign with auspicious points (Rekhas), Deduction of Rekhas & bindus explained, Auspicious & inauspicious results, Results of Rekhas in signs, Results of planets with Rekhas, Results of Saturn without Rekhas, Results of 1 to 8 Rekhas of the sun, Results of sun's bindus, Result of moon's Rekhas & bindus, Result of Mars's Rekhas & bindus, Result of Mercury's Rekhas & bindus, Result of Jupiter's Rekhas & bindus, Result of Venus's Rekhas & bindus, Result of Saturn's Rekhas & bindus, Results of the sun in different houses, Auspicious & inauspicious day from sun's Ashtaka, inauspicious year from sun's Rekhas, Results of planets from moon to Saturn in different houses - their inauspicious years, Results of other planets in Saturn-ashtaka, Knowledge of bad times by Saturn's Rekhas & transit;

    3. Aggregate Ashtakavarga: Aggregate ashtakavarga charts, Results of the total number of Rekhas in each house & in each sign, Results of planets with Rekhas in each house & in each sign, Results of planets with few Rekhas in own house, friends' house, in exaltation, in shadvargas of benefics, Three groups of signs, Results of 120 Rekhas, Rekhas in lagna house & auspicious year, Rekhas of Saturn & inauspicious year, Rekhas concerned with longevity, Rajayogas, Names of houses, Wealth giving direction, Death inflicting direction;

    4. Ashtakavarga of Transiting Planets: Formation of chart, Placement of planets, Results of a planet transiting a sign, Transit period of planets in one sign, Adhisthata sign, Arishta sign, Gantavya sign, Auspicious & inauspicious strength of planets, Rekha-blind-vinshopak, Kakshyas, Planets governing parts of body, Results of houses transited by planets, Larger number of Rekhas & time of auspicious events, Auspicious & inauspicious results from Chandra-rekha, Auspicious & inauspicious day & month according to the number of Rekhas, Ashtakavarga in auspicious events like marriage, Necessity of reduction in ashtakavarga;

    5. Prastara Ashtakavarga: Reduction of trinal signs, Reduction for a planet owning two signs (Ekadhipatya Sodhana), Shodhya pinda, Sign multipliers;

    6. Results of Ashtakavarga arising from planets: Ashtakavarga of the sun, Problems concerning father, Son completes unfinished work of father, Wealth from father, Ashtakavarga of the sun & physical ailments, Matters related to the ashtakavarga of moon, Troubles of mother, Matters related to the ashtakavarga of Kuja, Matters related to Mercury & Jupiter, Lack of children, Troubles to progeny, Matters related to Venus, Number & nature of wives, Direction of marriage, Birth sign of wife, Troubles to wife, Contacts with low caste woman, Yogas of adultery by man, Yogas of adultery by wife, Sorrows & difficulties due to wife, Trouble to wife, Matters related to Saturn's ashtakavarga, Time of death, Karaka planet, Vainashika nakshatra, Results of weak planet, Results should be considered only from the concerned planet's ashtakavarga;

    7. Results of the Ashtakavarga from the houses: Signification of the houses, Promotion & destruction of the houses, Results of planets in trika houses, Results of Rekhas in houses, Results of houses without Rekhas, Results from the houses occupied by planets, Results of house by transit, Ashtakavarga results through transit, Time of destruction of a house, Month of troubles & difficulties, Month of death;

    8. Longevity based on Ashtakavarga: Bhinnashtakavarga longevity, Mandala Shuddha longevity & medium longevity, Single sign reduction, Reduction in enemy house, Chandrardha reduction, Reduction due to defeat in war, due to placement of sun & moon with Rahu & Ketu, due to debilitation & combustion, Loss of longevity due to placement of planets in 12th, 11th, 10th, 9th, 8th, 5th, 7th & 6th houses, Calculation of longevity by different methods, Period of planet in ashtakavarga, Use of Dhruva in determining dasha period, Longevity based of Samudaya Ashtakavarga, Yavaneshwara's view in calculation of dasha results, Results of a planet in transit;

    9. Arishta from Ashtakavarga: Death by transit of Shani, Knowledge of death through 30th decanate of sun & moon from lagna, Time of death by transit of sun & moon, Consideration of the lagna of death-time, Jiva, deha & mandi sadhana, Significance of ashtakavarga, Importance of the book, about the author.


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    This torrent is the result of a successful GB... sharing elsewhere will result in being banned!

    GB Name: Erle Montaigue- Taji , Bagua , Qigong Qi disruption Dvd collection ( Tajiworld)
    GB Thread:Here

    GB Contributors: Immediately & Ratio Free
    Mage+: 4 weeks (after the GB closes)
    Neophyte+ and above: 8 weeks (after the GB closes)
    Apprentice: Never. Upgrade your account to Neophyte to gain access to this exclusive material  
                      (you need to upload 25 GB or donate and be a member for 4 weeks)

    MTG104 Medical Taijiquan Vol 1
    This is an exciting area of one's Taiji training. For the first time ever, Erle Montaigue shows the third area of training. There is 'Self Healing', then Martial' and then the Medical. This is where the practitioner actually uses the Taiji postures on a person to heal certain ailments.

    It can be used as a stand alone therapy or in conjunction with acupuncture or shiatsu etc.1 Hr & 33 Min. Many practitioners have now begun using this method of treatment with great success in their own practices.

    MTG105 Medical Taijiquan Vol 2
    Shows the three areas of each posture from the Taijiquan forms. Self Defense, Self Healing & Medical, where you, as the doctor, use the postures to heal a patient. This is an exciting area of one's Taiji training. For the first time ever, Erle Montaigue shows the third area of training. There is 'Self Healing', then Martial' and then the Medical.

    This is where the practitioner actually uses the Taiji postures on a person to heal certain ailments. It can be used as a stand alone therapy or in conjunction with acupuncture or shiatsu etc. Many practitioners have now begun using this method of treatment with great success in their own practices.

    MTG121 Medical Taijiquan Vol 3
    This is the final in the series and covers the same fields as in the first two volumes and takes you through to the end of the Cheng-fu Form. This is the most exciting area of one's tai Chi training as it covers how to heal someone using the postures of Tai Chi.

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    Adyashanti - The Liberating Truth

    Recorded in Oakland CA October 17, 2012
    1 hr 48 min of teachings.

    People chase pleasurable experiences in all areas of life, including the search for enlightenment. But liberation is a matter of truth, not pleasure; the pursuit of pleasure actually ends up in sorrow. In this satsang, Adyashanti sheds light on the liberating truth within us — the only thing that has the power to reveal what freedom really is.

    Topics Include:

    • Seeking Pleasure Begets Pain
    • Freedom from All Grasping
    • Liberation via Truth
    • Becoming Transparent to the Transcendent
    • The Unhurtable Innocence

    Quotes from this Satsang:

    • “The people who seem happiest are the people who are not seeking happiness.”
    • “The truth sets you free from seeking, grasping, and the dogged insistence to be feeling a particular way.”
    • “The egoic orientation can masquerade as some sort of spiritual clarity.”
    • “When you don’t move from truth, you will be uncomfortable.”

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    Readings in Classical Chinese Philosophy (2nd Edition) (2006) [1 eBook - EPUB Retail]
    Philip J. Ivanhoe (Author, Editor), Bryan W. Van Norden (Editor)

    "I HIGHLY recommend this anthology; it is probably the best anthology and sourcebook of early Chinese philosophy currently available..." - Amazon Review


    Product Description

    This new edition offers expanded selections from the works of Kongzi (Confucius), Mengzi (Mencius), Zhuangzi (Chuang Tzu), and Xunzi (Hsun Tzu); two new works, the dialogues Robber Zhi and White Horse; a concise general introduction; brief introductions to, and selective bibliographies for, each work; and four appendices that shed light on important figures, periods, texts, and terms in Chinese thought.


    Amazon Reviews

    Great Introduction to Classical Chinese Philosophy...

    This anthology is comprised of various selections by China's most notable classical philosophers: primarily Confucius, Mozi, Mencius, Laozi, Zhuangzi, Xunzi, and Han Feizi.

    With these philosophers, the book introduces Confucianism and the thinkings of Confucius's disciples, who often interpreted his teachings in very different ways, and the book also introduces philosophies/ways of thinking that developed as reactions to Confucius, namely Han Feizi's Legalism.

    The Daoist way is also introduced via the inclusion of the Daodijing, a number of short poems that eludicate the Way.

    There is little commentary on the selections themselves, perhaps for the best, as I find studying Chinese philosophy to be a deeply personal and spiritual experience, but the introductions of each philosopher are particularly helpful in giving some historical background, and connecting each philosopher with not only each other, but also with the problems of their times.

    Many of these men were government officials, so it becomes interesting to see that occasionally, the development of their philosophies is related to the course of politics at the time.

    Readings in Classical Chinese Philosophy is a wonderful introduction to Chinese philosophy, and as often it only contains selections of each philosopher (for example, only parts of Confucius's Analects), the more serious student should consider supplementing the book with the complete texts.


    An Excellent Anthology..!

    Being interested in Chinese philosophy, I recently purchased this anthology, edited by Drs. P. J. Ivanhoe and Bryan W. Van Norden, which contains excellent translations of the selections of seven classical Chinese thinkers: Mozi, Han Feizi, Kongzi, Xunzi, Mengzi, Laozi, and Zhuangzi.

    Despite being a beginner when it comes to Chinese philosophy, I find all the translations to be very readable and the notes and interpretative material, generally, to be sufficient. (more on this later)

    The appendices - Important Texts, Important Periods, Important Terms, Important Figures--are also quite helpful if you need further information/clarification on a particular term or figure.

    The only two things that disappointed me about this anthology are as follows:

    (1) The use of "filial piety" as a transation for xiao (hsiao). The term filial piety was first used by James Legge back in the 1861. And, as scholars such as Dr. David Li have pointed out, Kongzi (Confucius) never in his life spoke about religion. So, why Dr. Slingerland, who translated the Analects section of the book, continues to use it (see Analects 2.7, p.5) mystifies me. (Dr. Van Norden, I believe, in his translation of selections of the Mengzi, also translates xiao as filial piety.)

    (2) The notes accompanying Dr. Slingerland's translation of the Analects are, I think, somewhat banal. For example, he points out in 1.9 that Zengzi is a disciple of Kongzi; yet, he does not point out that 2.1 is the Analects first statement regarding government. However, his notes increase in frequency and quality as the translation continues.

    I HIGHLY recommend this anthology; it is probably the best anthology and sourcebook of early Chinese philosophy currently available. This book is not only valuable to students and scholars but also general readers because never has there been so many great translations of so many thinkers in one reasonably priced paperback.

    The anthology contains the complete "Daodejing of Laozi" which Dr. Ivanhoe has published as separate book, which makes it a even better deal because not only do you get very scholarly and readable translations of all major classical Chinese thinkers, you also get an entire book included within it.

    Hopefully, in a future edition of the book, the editors will consider expanding the volume to include translations of selections of Zhu Xi's works (a very important Neo-Confucian), Dai Zhen (whose translated writings have never been published), and the writings of other Chinese philosophers.


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    Adyashanti - The Honest Truth

    Recorded in Garrison, New York on March 28, 2013
    2 hr 10 min of teachings.

    Satsang from Adyashanti's 2013 silent retreat, Jesus: The Teachings of a Revolutionary Mystic.

    In this exceptional satsang, after providing a brief commentary on a powerful poem by St. John of the Cross, Adyashanti then engages in compelling dialogues with retreatants on various topics with an underlying theme of bringing complete honesty to one’s inquiry into the nature of one's experience.

    Topics Include:

    • Coming Back for Everything
    • Getting the Feel for Truth
    • Take What’s Given Now
    • What is True Prayer?
    • Follow Down to the Root
    • The Significance of Honesty
    • The Simplicity of Awakening

    Quotes from this Satsang:

    • “Don’t look for the right answer; let yourself be drawn into the mystery.”
    • “There’s no universal, cosmic force that limits freedom; it’s an inside job -- we impose it on ourselves.”
    • “In the end, spirituality is about honesty.”
    • “There’s no prison until you believe the next thought.”
    • “If you want to chase a good relationship away, pursue it.”
    • “Stay with one thing — the presence of your being.”

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    Description: LSD - one of the most enigmatic and controversial substances known to science.
    Portion much smaller in size grain of salt, sends a risky mental cruise - into the world of hallucinations, the deepest of spiritual unrest, and, for some, mystical revelations. These striking effects were discovered by Swiss chemist Albert Hofmann in 1943. Throughout the 50's LSD was widely used in psychiatric hospitals to study. In the early 60's LSD leaked from a laboratory - and began his journey among the people, which led to a revolution in the minds of many. MsSVig

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    Tarthang Tulku - Gesture of Balance

    A Guide to Awareness, Self-Healing and Meditation

    This comes from the Nyingma Psychology Series printed by Dharma Publishing.

    Excerpt from Foreword

    The essays in this book are unusual in the sense that they present Buddhist ideas and perspectives without indulging in theories about Buddhism. The very fact that we in the Western world speak about Buddhism as if it were a rigid system, that can (and maybe should) be dealt with in abstract terms, shows how little real understanding of a different set of values exists even at the present time. These values are inherent in a person's life and are not merely arbitrarily assigned to it.

    The following essays address themselves to the living person, not to an abstraction or a shadowy image; and they do so in terms which a living person can understand intellectually as well as feel deep within his heart. That is why these essays are unusual- they are not simply props or pegs on which to hang one's preconceptions, but stimulants to reconsider and to reassess the situation in which we find ourselves; and through this re-awakening to what is at hand, we are stimulated to set out on the path toward growth and maturation.

    Although each essay is self-contained, in their totality they reveal a steady progression. The starting-point is honesty - honesty toward ourselves as being part of a wider life-stream and as sharing in its vicissitudes, not as being detached onlookers. As participants of an ever-widening life-stream we will not be able to grow when we struggle against it, when we build up tensions and blockages, but only when we learn to relax so that the stream can flow calmly in us. Relaxation thus becomes the indispensable prerequisite for meditation which is a 'tuning-in' to the life-stream and not the build-up of new fixations, even if they are advertised as a cure-all.
    ~ Herbert V. Guenther

    The layout of the book is in five parts:


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    Karme Chagme - The All-Pervading Melodious Sound of Thunder

    The Outer Liberation Story of Terton Migyur Dorje

    Translator Lopon Sonam Tsewang & Judith Amtzis
    Foreword by Kyabje Drubwang Pema Norbu Rinpoche

    From Translators' Note

    In order to introduce the history of this exceptional vidyadhara, Kyabje Penor Rinpoche has asked that the terton's namthar - his liberation story - be translated into English. The namthar was composed by Karma Chagme Rinpoche, the elderly and accomplished master who recognized Migyur Dorje as a child.

    Karma Chagme personally cared for the terton for many years, guiding and teaching him and recording his revelations. This chronicle details the terton's family and personal history from his "entry into the womb" through his tragic death at the age of twenty-three, presenting the obstacles and difficulties he faced as well as his practices and activities. During his short life, Terton Migyur Dorje benefited beings greatly through his revelations, extensive teachings, and the discovery and opening of many sacred sites.

    The namthar is not only the tale of one extraordinary terton, revealing as it does - through anecdotes, letters, poetry, visions and dreams - the deep personal relationship that existed between two great masters: Terton Migyur Dorje and Karma Chagme Rinpoche. It also contains considerable information on the nature of liberation stories themselves, how authentic tertons and tulkus can be identified, the importance and significance of treasure teachings and sacred places, the nature of the guru-disciple relationship and other crucial topics. The text is further graced with a wealth of stories of many other tertons, prophecies by Guru Rinpoche and other masters, as well as insights into the daily life and times of some of the great practitioners of 17th century Kham.

    Both Kyabje Penor Rinpoche and Khenchen Namdrol Rinpoche, who supervised the translation, asked us to retain as much of the flavor of the original namthar as possible, while at the same time making the story accessible to English readers.

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    Dr. Michael Scott sets outs across the historic landscapes of the ancient world to discover how and why, in just 400 years, the little-known Judaic cult of Jesus rises from a persecuted minority to become the official religion of the Roman Empire.

    Episode 1 - Messiahs: Jesus of Nazareth is arguably one of the most influential figures in all of history. His life inspired a movement, and his legacy gave birth to an entire religion. But around 100 years after his crucifixion, a second, self-proclaimed messiah threatened Christianity. If Simon the Son of a Star had succeeded in reconquering, the modern-day Church might not now exist. Historian Dr. Michael Scott looks reveals how Christianity survived to become a worldwide political and religious force.

    Episode 2 - Martyrs: Willing to die for their faith, Christian martyrs resisted Rome's pagan rituals and were condemned. But instead of wiping out Christianity, Roman persecution helped the faith spread. Jesus: Rise to Power brings to life with dramatic re-enactments the acts of defiance that united believers across the vast Roman Empire. Historian Dr. Michael Scott examines ancient letters between Roman authorities who were faced with the decision to either tolerate the religion or condemn its followers to death.

    Episode 3 - Christians: Against a backdrop of political instability, power struggles and civil unrest, Dr. Michael Scott and a team of biblical scholars chart the rise of Christianity. Recognizing its indomitable spirit Emperor Constantine, made the decision to adopt Christianity and move the capital from Rome to Constantinople. Following Constantine, Emperor Julian attempted to disempower Christians until in AD 381 when Emperor Theodosius outlawed paganism and finally proclaimed Christianity the only legal religion.


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    Gil Fronsdal is the co-teacher at the Insight Meditation Center in Redwood City, California and the Insight Retreat Center in Santa Cruz, California. He has been teaching since 1990.

    Gil has practiced Zen and Vipassana since 1975 and has a Ph.D. in Buddhist Studies from Stanford. He has trained in both the Japanese Soto Zen tradition and the Insight Meditation lineage of Theravada Buddhism of Southeast Asia.

    Gil was trained as a Vipassana teacher by Jack Kornfield and is part of the Vipassana teachers' collective at Spirit Rock Meditation Center. He was ordained as a Soto Zen priest at the San Francisco Zen Center in 1982, and in 1995 he received Dharma Transmission from Mel Weitsman, the abbot of the Berkeley Zen Center.

    He has been the primary teacher for the Insight Meditation Center in Redwood City, California since 1990. He is a husband and father of two boys.

    The Noble Eightfold Path describes the way to the end of suffering, as it was laid out by Siddhartha Gautama. It is a practical guideline to ethical and mental development with the goal of freeing the individual from attachments and delusions; and it finally leads to understanding the truth about all things. Together with the Four Noble Truths it constitutes the gist of Buddhism. Great emphasis is put on the practical aspect, because it is only through practice that one can attain a higher level of existence and finally reach Nirvana.

    The eight aspects of the path are not to be understood as a sequence of single steps, instead they are highly interdependent principles that have to be seen in relationship with each other.

    1. Right View
    Right view is the beginning and the end of the path, it simply means to see and to understand things as they really are and to realise the Four Noble Truth. As such, right view is the cognitive aspect of wisdom. It means to see things through, to grasp the impermanent and imperfect nature of worldly objects and ideas, and to understand the law of karma and karmic conditioning. Right view is not necessarily an intellectual capacity, just as wisdom is not just a matter of intelligence. Instead, right view is attained, sustained, and enhanced through all capacities of mind. It begins with the intuitive insight that all beings are subject to suffering and it ends with complete understanding of the true nature of all things. Since our view of the world forms our thoughts and our actions, right view yields right thoughts and right actions.

    2. Right Intention
    While right view refers to the cognitive aspect of wisdom, right intention refers to the volitional aspect, i.e. the kind of mental energy that controls our actions. Right intention can be described best as commitment to ethical and mental self-improvement. Buddha distinguishes three types of right intentions:
    1. the intention of renunciation, which means resistance to the pull of desire,
    2. the intention of good will, meaning resistance to feelings of anger and aversion, and
    3. the intention of harmlessness, meaning not to think or act cruelly, violently, or aggressively, and to develop compassion.

    3. Right Speech
    Right speech is the first principle of ethical conduct in the eightfold path. Ethical conduct is viewed as a guideline to moral discipline, which supports the other principles of the path. This aspect is not self-sufficient, however, essential, because mental purification can only be achieved through the cultivation of ethical conduct. The importance of speech in the context of Buddhist ethics is obvious: words can break or save lives, make enemies or friends, start war or create peace. Buddha explained right speech as follows:
    1. to abstain from false speech, especially not to tell deliberate lies and not to speak deceitfully,
    2. to abstain from slanderous speech and not to use words maliciously against others,
    3. to abstain from harsh words that offend or hurt others, and 4. to abstain from idle chatter that lacks purpose or depth. Positively phrased, this means to tell the truth, to speak friendly, warm, and gently and to talk only when necessary.

    4. Right Action
    The second ethical principle, right action, involves the body as natural means of expression, as it refers to deeds that involve bodily actions. Unwholesome actions lead to unsound states of mind, while wholesome actions lead to sound states of mind. Again, the principle is explained in terms of abstinence: right action means
    1. to abstain from harming sentient beings, especially to abstain from taking life (including suicide) and doing harm intentionally or delinquently,
    2. to abstain from taking what is not given, which includes stealing, robbery, fraud, deceitfulness, and dishonesty, and
    3. to abstain from sexual misconduct. Positively formulated, right action means to act kindly and compassionately, to be honest, to respect the belongings of others, and to keep sexual relationships harmless to others. Further details regarding the concrete meaning of right action can be found in the Precepts.

    5. Right Livelihood
    Right livelihood means that one should earn one's living in a righteous way and that wealth should be gained legally and peacefully. The Buddha mentions four specific activities that harm other beings and that one should avoid for this reason:
    1. dealing in weapons,
    2. dealing in living beings (including raising animals for slaughter as well as slave trade and prostitution),
    3. working in meat production and butchery, and
    4. selling intoxicants and poisons, such as alcohol and drugs. Furthermore any other occupation that would violate the principles of right speech and right action should be avoided.

    6. Right Effort
    Right effort can be seen as a prerequisite for the other principles of the path. Without effort, which is in itself an act of will, nothing can be achieved, whereas misguided effort distracts the mind from its task, and confusion will be the consequence. Mental energy is the force behind right effort; it can occur in either wholesome or unwholesome states. The same type of energy that fuels desire, envy, aggression, and violence can on the other side fuel self-discipline, honesty, benevolence, and kindness. Right effort is detailed in four types of endeavours that rank in ascending order of perfection: 1. to prevent the arising of un-arisen unwholesome states, 2. to abandon unwholesome states that have already arisen, 3. to arouse wholesome states that have not yet arisen, and 4. to maintain and perfect wholesome states already arisen.

    7. Right Mindfulness
    Right mindfulness is the controlled and perfected faculty of cognition. It is the mental ability to see things as they are, with clear consciousness. Usually, the cognitive process begins with an impression induced by perception, or by a thought, but then it does not stay with the mere impression. Instead, we almost always conceptualise sense impressions and thoughts immediately. We interpret them and set them in relation to other thoughts and experiences, which naturally go beyond the facticity of the original impression. The mind then posits concepts, joins concepts into constructs, and weaves those constructs into complex interpretative schemes. All this happens only half consciously, and as a result we often see things obscured. Right mindfulness is anchored in clear perception and it penetrates impressions without getting carried away. Right mindfulness enables us to be aware of the process of conceptualisation in a way that we actively observe and control the way our thoughts go. Buddha accounted for this as the four foundations of mindfulness:
    1. contemplation of the body,
    2. contemplation of feeling (repulsive, attractive, or neutral),
    3. contemplation of the state of mind, and
    4. contemplation of the phenomena.

    8. Right Concentration
    The eighth principle of the path, right concentration, refers to the development of a mental force that occurs in natural consciousness, although at a relatively low level of intensity, namely concentration. Concentration in this context is described as one-pointedness of mind, meaning a state where all mental faculties are unified and directed onto one particular object. Right concentration for the purpose of the eightfold path means wholesome concentration, i.e. concentration on wholesome thoughts and actions. The Buddhist method of choice to develop right concentration is through the practice of meditation. The meditating mind focuses on a selected object. It first directs itself onto it, then sustains concentration, and finally intensifies concentration step by step. Through this practice it becomes natural to apply elevated levels concentration also in everyday situations.

    These talks and others can be obtained at the following

    The Insight Meditation Center (IMC) is a community-based urban meditation center for the practice of Vipassana or Insight meditation. We are a non-residential center in Redwood City, California, dedicated to the study and practice of Buddhist teachings.

    IMC offers a broad range of practice and community activities. This includes a weekly schedule of meditation sessions, dharma talks (talks on Buddhist teaching and practice), classes, group discussions, yoga practice and a variety of meditation and study retreats.

    IMC began in 1986 as a gathering of individuals who meet in order to learn, support and deepen their mindfulness practice. It is an informal group, and those interested in mindfulness meditation are heartily welcome to participate whenever they wish.

    IMC does not require payment for any of our teachings or meetings. The support of our teachers and all our center expenses is done through the voluntary donations of our community. The group is guided by Gil Fronsdal.


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    Buddha's Lions: The Lives of the Eighty-Four Siddhas

    Caturaśīti-siddha-pravṛtti by Abhayadatta

    Translator James B. Robinson.
    This book is part of the Tibetan Translation Series by Dharma Publishing.

    The illustrations of the siddhas which appear throughout the translation are based on various sets of thankas and wood-block prints, some of which were provided by John C. Huntington. They have been drawn by Rosalyn White under the direction of Tarthang Tulku.

    From the Foreword:

    The siddha tradition could, in many ways, be considered the foundation of Tibetan Buddhism, for the siddhas and their lives provide us with a central vision of the Vajrayana teachings, the way to live in perfect freedom. The siddhas offer a special form of realization that cuts through confusion, like wind through clouds, to reveal clarity and confidence, inner health and well-being. More than simply life stories, these biographies embody profound teachings designed to contribute to our inner development. When we understand the siddhas' teachings, it is possible that we, here, today, can gain enlightenment. The way is truly simple, and open to us.

    Because the enlightened mind is beyond duality, the yogin and his teachings can manifest in any form: they may even be 'hidden' within our ordinary reality. Yet before we can take full advantage of the Vajrayana teachings, there must be preparation, which may take many years. Such preparation may manifest in different ways, perhaps through experiencing deeply the frustrations of life in the world, or even by living a monastic life. After such preparation there must then be the right juncture of well-prepared disciple and enlightened teacher; only then can the teacher transmit the Buddha's realization, so that enlightenment may be found within a single lifetime.

    This text is perhaps the most comprehensive work in Tibetan to be found on the siddhas, and the one most representative of the various siddha traditions in Tibet. All of the siddhas in this text are Indian Masters who could be considered the founders of the siddha lineages that passed into Tibet during the eighth to the eleventh centuries. The list of siddhas, as well as some of the facts of their histories may differ, however, according to the various lineages. . .

    Other siddhas are remembered for their writings which are expressed both in narrative and in the form of dohas, songs of enlightenment. Just as the siddhas inspired growth in all those whose lives they touched, their songs can uplift the quality of our lives as well. For the teachings of the doha, while directed toward ordinary people, are not in ordinary language, but in a language illumined by understanding. This inner lightness points the way through surface meanings to unfolding levels of realization, making each doha the actuality of perfect liberation.

    From the Introduction:

    The Tibetan text which is here translated is itself a translation of the Caturaśīti-siddha-pravṛtti, a Sanskrit text written in the late eleventh or early twelfth century by Abhayadatta, 'the Great Guru of Campara'. The book is essentially a collection of short biographies, though these narratives, while clearly anchored to historical figures and traditions, could perhaps best be considered as 'hagiography', writings from within a living tradition honoring holy or exalted individuals.

    The eighty-four siddhas, in general, represent all those throughout the ages who have, within a single lifetime, attained direct realization of the Buddha's teachings. In particular, these eighty-four siddhas brought about the flowering of the Tantric tradition during the later period of Indian Buddhism. . .

    These individuals, men and women, kings and beggars, young and old, not only represent those who have in the past attained direct realization of the Buddha's teaching, but stand for all humankind as well - demonstrating that anyone, no matter what his or her initial state, can reach the highest human condition within a single lifetime. Just as the experience of the siddha opened to these highest possibilities, so the reader may also experience an opening to the highest teachings of the Dharma.

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    Book Description
    Publication Date: November 24, 2000
    Discover: How the passion planet Mars charges your own sex drive; what you bring to your most intimate partnership; what turns you on (and off!); your own best times for hot action. 'Mars: Your Burning Desires' is an entertaining guide packed with no-nonsense advice. Find your real erotic self and embark upon a more satisfying sexual relationship.

    About the Authors
    Frank C. Clifford and Anna Stuart write astrology columns for various publications, work on media/astrology projects, and both consult professionally.

    Product Details
    32 pages
    Publisher: Flare Publications (November 24, 2000) MsSVig

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    1 PDF: 65 pages, 5.2Mb

    Author; Ren Zhi-cheng, Original Publication Date, February 1937, Tianjin China.
    Published by Bai Cheng Book Store,
    Language; English - Translated by Marcus H. Brinkman OMD

    The art of Yin Yang Bapanzhang was passed in nineteenth century by Dong Linmeng (Dong Menglin; also called Bi Dengxia) in Henan Province to his three disciples: Xue Yonghe, Li Zhenqing and Dong Hanqing (said to be another name of Dong Haichuan). Li Zhenqing (ab.1830-1900; native of Ba County in Hebei Province) learnt the art about 1850 and in the 1870s brought it to his hometown.

    Li Zhenqing's three most famous students were Liu Baozhen, Xiao Haibo and Ren Zhicheng, author of famous book "Yin Yang Bapanzhang".

    Ren Zhicheng (1878-1967) was one of Li Zhenqing's last disciples and learnt the art together with his three brothers. Ren wrote a book "Yin Yang Bapanzhang" (he actually dictated the book to his student, Gao Zhikai - also known as Gao Junkui - who wrote it down) and published it in 1937 at his own expense.

    The art is still popular mainly in Wen'an County, where Ren Wenzhu, one of most famous experts of Yin Yang Bapanzhang, has his martial arts school.

    Ren Zhi-cheng or Jia Xiang was from Hebei province, Wenan county, Beidou village.
    At age 13, he and his brothers Zhizhong and Zhihe became disciples of Li Zhengqing
    learning the art of Bapan Huanzhang” Eight Pan Revolving Linking Palm”. They
    trained in the 'wuji” style and endured two years of “standing” practice, before Li
    Zhenqing departed. The brothers were then reported to have begun the study of
    “Flower Fist (huaquan) with Xue Yonghe. After two more years, Li Zhenqing
    returned and continued training the brothers in leg gongfu (quan tui) along with
    various other hand methods. After seven years of additional training they had become
    extremely fluent with their skills, becoming extraordinarily fast and nimble. Ren
    Zhicheng, was said to have the mannerisms of a hermit and so he infrequently had
    social contact with any high ranking officials and consequently his name was not well
    known to the public. When he was twenty seven years old he reported that he had met
    an extraordinary master who had taught him Yinyang Banpan Zhang.


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    Published: 2013-01-17 | 576 pages |

    A comprehensive guide to the history, culture, and religious beliefs and practices of America's native people, The Element Encyclopedia of Native Americans tells the varied and colourful stories of the tribes, their greatest leaders, wars, pacts, and the long-lasting impact that their profound wisdom and spirituality has on the West today. Containing a fascinating and comprehensive list of A-Z entries, including a series of essays, this encyclopedia will highlight: * Rituals and Ceremonies * Sacred Sites * The Arrival of the Europeans * Shamanism * Totems * The Warrior * The Afterlife * The First Nation Today * The Reservations * The Visionary World * Ancestors and Spirits Illustrated throughout, including charts of the totem animals belonging to each clan and maps of tribal areas. MsSVig

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    TheOccult.Bz Exclusive - Keep It Here

    Becoming Magick: New & Revised Magicks for the New Aeon Drawing on over twenty years of magickal work in a variety of systems, this book is a forward-looking manual full of new material and techniques created to push the boundaries of contemporary magick. Inspired by the great magickal traditions of past millennia, Becoming Magick presents new techniques of sigilisation and gematria, as well as a new system of energy magick based on the Kalas, and Prime Qabalah, a new system of English Gematria. This volume also explores the practical benefits of less explored magickal techniques such as magickal ingestion and working magick during illness.

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    TheOccult.Bz Exclusive - Keep It Here

    The Fourth Book of Occult Philosophy, by Henry Cornelius Agrippa and unnamed others, is considered one of the cornerstones of Western magic, and the grimoires it contains are among the most important that exist in the Western tradition. For more than three hundred years, this mysterious tome has been regarded as difficult or even impossible to understand—until now.

    Occult scholar Donald Tyson presents a fully annotated, corrected, and modernized edition of Stephen Skinner’s 1978 facsimile edition of the original work, which was six tracts published as one volume in 1655. For the first time, these classic works of Western magic have been rendered fully accessible to the novice practitioner, as well as occult scholars and skilled magicians. Tyson presents clear instruction and practical insight on a variety of magic techniques, providing contemporary magicians with a working grimoire of the arcane.

    - Astrology
    - History
    - Geomancy
    - Ceremonial Magic
    - The Nature of Spirits, Angels, and Demons
    - Geomantic Astronomy
    - Necromancy
    - Invocation and Evocation of Spirits

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    The Golden Future
    responses to questions - by Osho

    40 talks given live in May 1987 at Pune, India

    The impossibility of war is based on two fundamentals. One is a human consciousness about the futility of war.

    Nobody can claim that it is something beautiful, something honorable, something which gives dignity to humanity. Slowly, slowly it has penetrated into human consciousness that war takes away all dignity. It makes man fall below animals, because even animals don't kill their own species; lions don't kill other lions, deer don't kill other deer.

    It is only man who kills other human beings. It is a disqualification, not a great quality to be honored.

    So the first thing is that war has fallen into disrespect, into utter futility, stupidity; it has lost all its past glory and significance...

                                     -- Osho
                    The Golden Future, ch. 28

    Chapter Titles

    Chapter 1: The Language of the Golden Future
    Chapter 2: Peaks beyond Peaks Unending
    Chapter 3: Untry and Untry Again
    Chapter 4: Patience Is the Way of Existence
    Chapter 5: Just a Little Knack of Losing Yourself
    Chapter 6: Loneliness Is Aloneness Misunderstood
    Chapter 7: Love: The Purest Power
    Chapter 8: You Have Forgotten the Way Home
    Chapter 9: I Want You to Become the Dance
    Chapter 10: Life Is Not Short, Life Is Eternal
    Chapter 11: The Sacred Makes You Speechless
    Chapter 12: That Beyondness Is You
    Chapter 13: Nothing Goes Right without Meditation
    Chapter 14: The Love that Never Ends
    Chapter 15: Most People Return Unopened
    Chapter 16: Life Is an Eternal Incarnation
    Chapter 17: Gorbachev: A New Beginning
    Chapter 18: Existence Is Taking Care
    Chapter 19: The Sunlit Peaks of Sacredness
    Chapter 20: The Second Russian Revolution
    Chapter 21: Sunrise in the Soviet Union, Sunset in America
    Chapter 22: The Time for Families Is Over
    Chapter 23: The Five Dimensions of Education
    Chapter 24: Love Will Be His Law
    Chapter 25: You Need a Divine Discontent
    Chapter 26: Freedom Is All I Want
    Chapter 27: I Can See a Shoe in Your Heart
    Chapter 28: We Have to Create a Golden Future
    Chapter 29: When the Archer Is Perfect
    Chapter 30: Life Is a Deep Interdependence
    Chapter 31: Watchfulness: the Essential Religion
    Chapter 32: The New Man: The Very Salt of the Earth
    Chapter 33: The Natural Man Needs No Morality
    Chapter 34: Out of the Mind – Below or Beyond
    Chapter 35: Buffaloes Are Never Bored
    Chapter 36: Science Has to Become Religious
    Chapter 37: Behind the Drama, a Witness
    Chapter 38: Don’t Dig Valleys – Climb Mountains
    Chapter 39: Growing Up Comes by Itself
    Chapter 40: Absolutely without Any Goals


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