Embrace your inward revolution. God offers you a higher spiritual calling beyond this world’s hype, noise, and busyness. To discern what is better—the real key to self-discovery and true spiritual growth—you must learn to listen more closely to God’s will. Join Pastor Rodgers on an experiential journey to find an enriched life. Inward Revolution isn’t merely a read; it’s an invitation to unearth the essence of a transformed life, mirrored in the ability to forgive, love, and respond to life with a heavenward gaze and a grounded heart. Our journey begins with a quest for discernment. Do you understand yourself and all the competing spiritual forces shaping your reality? There are legions of voices competing for your attention. Do you know the comforting, gentle voice of the Savior? Find your true self, align with the divine, and transform how you respond to the pressures of life.
The Victorian novel's depiction of the young middle-class male as he encounters the commercial ethos and the competitive marketplace serves as the starting point for The Inward Revolution. This study traces the development of the troubled young man through mid-Victorian fiction and periodicals. Set in the rich fabric of the history and social commentary of the day, the book examines characters from the novels of Charles Kingsley, Charles Dickens, Mary Elizabeth Braddon, George Eliot, Henry James, and Oscar Wilde. This examination provides a fresh reading of what the Victorians called the Woman Question. The Inward Revolution also complements contemporary feminist analysis. The book offers a new perspective on a hitherto unexplored area of Victorian studies.
J. Krishnamurti was one of the most influential and widely known spiritual teachers of the twentieth century. Here, he inquires with the reader into how remembering and dwelling on past events, both pleasurable and painful, give us a false sense of continuity, causing us to suffer. His instruction is to be attentive and clear in our perceptions and to meet the challenges of life directly in each new moment.
Between March and May 1871, the Parisian Communards fought for a revolutionary alternative to the status quo grounded in a vision of internationalism, radical democracy and economic justice for the working masses that cut across national borders. The eventual defeat and bloody suppression of the Commune resonated far beyond Paris. In Britain, the Commune provoked widespread and fierce condemnation, while its defenders constituted a small, but vocal, minority. The Commune evoked long-standing fears about the continental ‘spectre’ of revolution, not least because the Communards’ seizure of power represented an embryonic alternative to the bourgeois social order. This book examines how a heterogeneous group of authors in Britain responded to the Commune. In doing so, it provides the first full-length critical study of the reception and representation of the Commune in Britain during the closing decades of the nineteenth century, showing how discussions of the Commune functioned as a screen to project hope and fear, serving as a warning for some and an example to others. Writers considered in the book include John Ruskin, Edward Bulwer-Lytton, Eliza Lynn Linton, Mary Elizabeth Braddon, Anne Thackeray Ritchie, Margaret Oliphant, George Gissing, Henry James, William Morris, Alfred Austin and H.G. Wells. As the book shows, many, but not all, of these writers responded to the Commune with literary strategies that sought to stabilize bourgeois subjectivity in the wake of the traumatic shock of a revolutionary event. The book extends critical understanding of the Commune’s cultural afterlives and explores the relationship between literature and revolution.
This Reader Introduces To A Wide Public One Of The Most Extraordinary And Profoundly Influential Teachers Of The Twentieth Century. Krishnamurti Was Educated By Annie Besant To Be The World Teacher And The Salvation Of The Nations; He Rejected This Messianic Role, Announcing That He Did Not Seek Disciples, But His Gentle, Simple And Human Example Inspired Aldous Huxley And Continues To Influence Seekers After Truth In Our Own Day. Krishnamurti Did Not Have A Philosophy . Rather, He Hoped To Liberate People From All Systems From The Bonds Of Ideology And Received Opinion As Well As From Organized Religion, From The Tyranny Of The Mind And The Tyranny Of The Body. His Message, Addressed Directly To Every Individual, Is One Of Unity And Wholeness, Of Total Understanding And Total Love. As The Observer Said Of One Of His Books, For Those Who Wish To Listen, It Will Have A Value Beyond Words.'
Until the end of his life at the age of ninety, Krishnamurti-the world teacher-traveled the world speaking as a private person. The rejection of all spiritual and psychological authority, including his own, is a fundamental theme. A major concern is the social structure and how it conditions the individual. The emphasis in his talks and writings is on the psychological barriers that prevent clarity of perception. Because his subject is all-embracing, the Collected Works which are in 18 Volumes, are of compelling interest. Within his talks in any one year. Krishnamurti was not able to cover the whole range of his vision, but broad amplifications of particular themes are found throughout these volumes. In them he lays the foundations of many of the concepts he used in later years. The Collected Works contain Krishnamurti`s previously published talks, discussions, answers to specific questions, and writings for the years 1933 through 1967. They are an authentic record of his teachings, taken from transcripts of verbatim shorthand reports and tape recordings. Jiddu Krishnamurti was born in 1895 of Brahmin Parents in South India. At the age of fourteen he was proclaimed the coming World Teacher by Annie Besant, then President of the Theosophical Society, an international organization that emphasized the unity of world religions. Mrs. Besant adopted the boy and took him to England, where he was educated and prepared for his coming role. In 1911 a new worldwide organization was formed with Krishnamurti as its head, solely to prepare its members for hisadvent as World Teacher. In 1929, after many years of questioning himself and the destiny imposed upon him, Krishnamurti disbanded this organization, saying: Truth is a pathless land, and you cannot approach it by any path whatsoever, by any religion, by any sect. Truth, being limitless, unconditioned, unapproachable by any path whatsoever, cannot be organized; nor should any organization be formed to lead or to coerce people along any particular path. My only concern is to set men absolutely, unconditionally free. Until he end of his life at the age of ninety, Krishnamurti traveled the world speaking as a private person. The rejection of all spiritual and psychological authority, including his own, is a fundamental theme. A major concern is the social structure and how it conditions the individual. The emphasis in his talks and writings is on the psychological barriers that prevent clarity of perception. In the mirror of relationship, each of us can come to understand the content of his own consciousness, which is common to all humanity. We can do this, not analytically, but directly in a manner Krishnamurti describes at length. In observing this content we discover within ourselves the division of the observer and what is observed. He points out that this division, which prevents direct perception, is the root of human conflict. His central vision did not waver after 1929, but Krishnamurti strove for the rest of his life to make his language even more simple and clear. There is a development in his exposition. From year to year he used new terms and new approaches to his subject, with different nuances. Because his subject is all embracing, the Collected Works are of compelling interest. Within his talks in any one year, Krishnamurti was not able to cover the whole range of his vision, but broad amplifications of particular themes are found throughout these volumes. In them he lays the foundations of many of the concepts he used in later years. The Collected Works containKrishnamurti`s previously published talks, discussions, answers to specific questions, and writings for the years 1933 through 1967. They are an authentic record of his teachings, taken from transcripts of verbatim shorthand reports and tape recordings.
“There must be a revolution in our thinking,” declares the author, J. Krishnamurti (1895-1986), who remains one of the greatest philosophers and teachers of modern times. In this series of lectures, given in the U.S. and various cities throughout the world in the 1950s, he again confronts the habitual, projection-making mind, which fails to see what is while it absorbs itself in belief and illusion. Topics covered in these essays include: the process of change at all levels; the development of discipline; quieting the mind; self-awareness; and freedom from slavery to mind. While we humans are constantly making superficial modifications of our circumstances, such gestures never lead to a radical transformation characterized by clarity, lack of prejudice, spontaneity, genuine peace and happiness. People would rather line up behind some leader, or a particular religious teaching, following the dictates of some outside authority, than to think for themselves, Krishnamurti explains. Sadly, “most of our existence is spent in that way—trying to live up to something, trying to bring about a change in our attitude, to change according to the pattern which we have projected as an ideal, as a belief.” Only by rigorous self-observation and self-questioning is there any hope that humankind will overcome its blindness and self-obsession enough to bring about an end of violence, war and other misery on this beleaguered planet.
This book is a compilation of Osho's talks which were actually the answers to Ma Anand Urmila's questions asked by her during her stay in Jabalpur - from January 1966 to March 1967. This is the English version of the Hindi book, 'Shanti ki Khoj' published in 1970 by Jeevan Jagriti Kendra, Bombay as instructed by Osho.
