Self-inquiry is the process of uncovering the reality which is clouded by thoughts.We cannot investigate into the Self.Self is oneness and a unitary whole.The ignorant mind cannot investigate into the Self.It is enough if we set aside theignorant mind so that Self is uncovered, Self-inquiry is not a search for truth.The search for truth is merely a fulfillment ofbelief.Self-inquiry is the process of understanding how thought works and nature of thinker.It explores what the thinker isand his thoughts.Without understanding this self isolation process which we commonly call the "thinker or ego".Merely caught to be in a dogma is not the uncovering beauty of Self which is life, existence, truth.
Self-inquiry does not demand any faith, nor does it depend on any system of thought or belief. It demands integrated awareness and right effort which dissolve self centred illusions, limitations, and thus bring about the revelation of blissful reality. If you really want to help others you must discern your own limitation. We must note that self-inquiry is not a theology.A man protecting himself constantly through such knowledge is obviously not a truth seeker.When you want to find something new, the mind must be quiet. If the mind is crowded, filled with the facts and borrowed knowledge they act as the impediment to the new.The difficulty for most of us is that the mind i. e thought has become so important, so predominantly significant that it interferes constantly with anything that may be new, with anything that may exist simultaneously with the known. Thus borrowed knowledge and learning are impediments for those who would seek, for those who would try to understand that which is beyond thought.
Bhagavad Gita is a holy book for Hindus. Maha Bharat war happened over a dispute for kingdom between Kauravas and Pandavas and Lord Krishna is on the side of Pandavas as Arjuna's charioteer. Arjuna wanted to have a look before the beginning of war and seeing all his cousins on the enemy side he thought "Is this war worth fighting killing all the relatives just for the sake of kingdom" and went into despair and told Lord Krishna that he is no longer interested in this war.But Krishna turned Arjuna's despair in a creative way into a longing for truth by telling him Bhagavad Gita.In this Holy book Lord Krishna told lot of things about self-inquiry and author wants to share them with you.
Mind at rest is Self. Mind in movement is ego. Empty mind is free. Mind with contents feels that it is in bondage. Action without motive brings freedom. Action with intention is limited and so binding. Humanity is caught up in self ignorance. Every human feels that he is a separate entity not only biologically but psychologically. It is this feeling of being a separate entity that is causing havoc in human society. So one starts accumulating things for himself and his family and is not bothered about the rest of mankind. The concept of community and country has its seeds in family. Because one feels insecure with family he identifies with community and country and accumulates armaments in case there is a war.
This book shows how the Bhagavad Gītā (part of the great Indian epic — the Mahābhārata) can be approached as a powerful tool for change management and as a catalyst for organizational transformation. It presents time-tested leadership strategies drawn from the Bhagavad Gītā that are relevant for today’s leaders. This book focuses on how to harmonize the needs of the individual with the needs of society, and by extension, how to harmonize the needs of employees and the organization. It employs an inside-out leadership development approach based on Self-knowledge and Self-mastery, the two highly important areas for practicing effective Self-leadership. The Gītā is a non-sectarian spiritual text with a universal message for living a life of meaning, purpose, and contribution and for leading from our authentic self. It shows how to manage oneself, as a necessary prelude to leading others. Students and organizational leaders will learn to integrate leadership function more effectively into all aspects at the individual, team, and institutional level.
The Knee Of Listening has transformed the lives of thousands of secular and religious seekers since it was first published in 1972. Avatar Adi Da& ’ s spiritual autobiography tells the miraculous story of His unique incarnation and revelation in the West for the sake of liberating all beings. This newly expanded edition includes: - An expanded description of Avatar Adi Da's early life, leading up to His Divine Re-Awakening in 1970. - The secrets of Adi Da's & " Pre-History& " before His birth in 1939. - Revelations about the Spiritual Work of the great Realizers in Adi Da's lineage, and His unique Demonstration of the Seventh Stage of Life. - The profound events of & " Yogic death& " (in 1986, 1999, and 2000) that occurred after His Divine Re-Awakening--events that completed Adi Da's process of Incarnating the Divine Conscious Light.
Discourses on the Yoga Sutras of Patanjali, During the early 1980’s it was planned to publish the ”Yoga: The Alpha and the Omega” volumes as ”Yoga: The Science of the Soul”. Only the first three volumes were actually published, the title stayed as ”Alpha and Omega” for the other seven volumes.
European literary history teems with prejudices. Nowhere perhaps is bias more evident than in the field of Anglo-French relations of the eighteenth century. In England looms the formidable figure of Samuel Johnson, while the French-speaking world is dominated by Rousseau, Voltaire, and Diderot. Samuel Johnson thought little of Voltaire and never mentioned Diderot. That he wanted to banish Rousseau to the American colonies is well known. All three men were, in Johnson's mind, infidels to the Christian order of society. In Samuel Johnson and Three Infidels, Mark Temmer reevaluates dogmatic views and critical commonplaces that have encrusted these relationships by comparing representative works of the three Continental authors to corresponding works and realities embodied and created by Samuel Johnson. After reviewing existing harmonies and dissonances between France and England, Temmer turns to the lives of Johnson and Rousseau, interpreting them as ontological masterpieces made visible mainly in Rousseau's Confessions and in biographies of Johnson by James Boswell and Hester Piozzi, both of whom insist on remarkable affinities between the two men. In the words of Mrs. Piozzi, they were "alike as sensations of frost and fire." Despite their opposing doctrines, Temmer reveals a pietism in Rousseau that often matches in intensity Johnson's otherworldly yearnings. Temmer moves from this comparison into a discussion of Candide and Rasselas, works published within months of each other in 1759. Integrating Voltaire's satire and Johnson's moral tale into the philosophical history of the age, Temmer goes on to uncover shared moments of laughter and music, ringing out against the gray background of a life in which, for both men, "much is to be endured and little to be enjoyed." Finally, exploring Johnson's Life of Richard Savage and Diderot's Le Neveu de Rameau, Temmer suggests the strong possibility that Diderot's masterpiece may have been influenced by Johnson's biography as well as by Savage's own An Author to be Lett. In this book, Temmer moves beyond the boundaries that have traditionally defined eighteenth-century scholarship on either shore of the English Channel. Creating a cross-cultural conversation bounded only by the lives and interests of his subjects, Temmer relates Johnson to Continental literature and defines his innovative role in a tradition that leads to Hegel, Dostoevsky, and Nietzsche.
Max Weber and Charles Peirce: At the Crossroads of Science, Philosophy, and Culture shows that a relational conception of science is implicit in Max Weber’s reflections on scientific inquiry as a bridge between the Geisteswissenschaften (soft sciences) and Naturwissenschaften (hard sciences). Because he is not a trained philosopher, Weber does not have the precise philosophical language in which to articulate his ideas clearly. Consequently, his relational vision of science remains obscure. Basit Bilal Koshul brings clarity and precision to Weber’s insights using the pragmaticist philosophy of Charles Peirce. He makes explicit the phenomenology, semiotics, and logic that are implicit in Weber’s methodological writings and translates them into Peircean terms. Since Peirce explicitly offers his philosophy of science as a critique of the modern divide between the humanistic and natural sciences and of the divide between religion and science, this translation has a double effect. It clarifies Weber’s insights on the methodology of scientific inquiry, and it extends the reparative force of these insights into the larger culture of which science is one part. The reconstruction of Weber’s relational conception of science along the lines of Peirce’s pragmaticism, in turn, reveals that Weber’s work points toward deep affinities between religion and science. Given the fact that the same phenomenology, semiotics, and logic that underpin Peirce’s philosophy of science are also at the root of his philosophy of religion, we can begin to appreciate the fact that Weber’s work makes an important contribution to bridging the divide between religion and science. In providing models that bridge divides and move towards complementary relationships, Weber and Peirce not only help us to better understand disenchantment as the fate of our times, but also offer uniquely valuable resources to reach for cultural horizons that lie beyond it.
