Wundervölker, Monstrosität und Hässlichkeit im Mittelalter (German Edition)

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Unavailable for purchase. Continue shopping Checkout Continue shopping. You are in the Greece store Not in Greece? Choose Store. What is known as "Hatha Yoga" deals with the physical body and its control; its welfare; its health; its preservation; its laws, etc.

What is known as 'Raja Yoga' deals with the Mind; its control; its development; its unfoldment, etc.

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What is known as 'Gnani Yoga' deals with the scientific and intellectual knowing of the great questions regarding Life and what lies back of Life-the Riddle of the Universe. Skip this list. Ratings and Book Reviews 0 0 star ratings 0 reviews. Overall rating No ratings yet 0.

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Published by D B Taraporevala, Bombay Condition: Good reading copy. Dust Jacket Condition: Good dustwrapper. First Asian edition. Unclipped dustwrapper has neatly repaired frays. Condition: Poor.

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A Series of Lessons in Gnani Yoga

Grey dust jacket over blue cloth. Pages are bright and clear, with moderate tanning to text block edges and endpapers. Inscriptions to front pastedown and endpaper. Boards are tightly bound, with light bumping to corners and crushing to spine ends. Moderate sunning to spine, with very light rub marking to surfaces. Clipped jacket has light edge wear with minor tears and chipping. Heavy sunning to front and rear surface, with tanning to spine.

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Upper edges dust-foxed. Bright, unmarked, solidly bound throughout. Size: 12 mo. Published by Cornell University Library The Absolute cannot be described in terms of the Relative. It is not Something, although it contains within itself the reality underlying Everything. It cannot be said to have the qualities of any of its apparently separated parts, for it is the ALL. It is all that really IS. It is beyond Matter, Force, or Mind as we know it, and yet these things emanate from it, and must be within its nature. For what is in the manifested must be in the manifestor—no stream can rise higher than its source—the effect cannot be greater than the cause—you cannot get something out of nothing.

But it is hard for the human mind to take hold of That which is beyond its experience—many philosophers consider it impossible—and so we must think of the Absolute in the concepts and terms of its highest manifestation. We find Mind higher in the scale than Matter or Energy, and so we are justified in using the terms of Mind in speaking of the Absolute, rather than the terms of Matter or Energy—so let us try to think of an Infinite Mind, whose powers and capacities are raised to an infinite degree—a Mind of which Herbert Spencer said that it was "a mode of being as much transcending intelligence and will, as these transcend mere mechanical motion.

While it is true as all occultists know that the best information regarding the Absolute come from regions of the Self higher than Intellect, yet we are in duty bound to examine the reports of the Intellect concerning its information regarding the One. The Intellect has been developed in us for use—for the purpose of examining, considering, thinking—and it behooves us to employ it.

By turning it to this purpose, we not only strengthen and unfold it, but we also get certain information that can reach us by no other channel. And moreover, by such use of the Intellect we are able to discover many fallacies and errors that have crept into our minds from the opinions and dogmas of others—as Kant said: "The chief, and perhaps the only, use of a philosophy of pure reason is a negative one.

It is not an organon for extending, but a discipline for limiting! Instead of discovering truth, its modest function is to guard against error. One of the first reports of the Intellect, concerning the Absolute, is that it must have existed forever, and must continue to exist forever. There is no escape from this conclusion, whether one view the matter from the viewpoint of the materialist, philosopher, occultist, or theologian.

A Series of Lessons in Gnani Yoga: The Yoga of Wisdom

The Absolute could not have sprung from Nothing, and there was no other cause outside of itself from which it could have emanated. And there can be no cause outside of itself which can terminate its being. And we cannot conceive of Infinite Life, or Absolute Life, dying.

So the Absolute must be Eternal—such is the report of the Intellect. This idea of the Eternal is practically unthinkable to the human mind, although it is forced to believe that it must be a quality of the Absolute. The trouble arises from the fact that the Intellect is compelled to see everything through the veil of Time, and Cause and Effect.

Now, Cause and Effect, and Time, are merely phenomena or appearances of the relative world, and have no place in the Absolute and Real. Let us see if we can understand this. Reflection will show you that the only reason that you are unable to think of or picture a Causeless Cause, is because everything that you have experienced in this relative world of the senses has had a cause—something from which it sprung.

You have seen Cause and Effect in full operation all about you, and quite naturally your Intellect has taken it for granted that there can be nothing uncaused—nothing without a preceding cause. And the Intellect is perfectly right, so far as Things are concerned, for all Things are relative and are therefore caused. But back of the caused things must lie THAT which is the Great Causer of Things, and which, not being a Thing itself, cannot have been caused—cannot be the effect of a cause. Your minds reel when you try to form a mental image of That which has had no cause, because you have had no experience in the sense world of such a thing, and there fail to form the image.

It is out of your experience, and you cannot form the mental picture. But yet your mind is compelled to believe that there must have been an Original One, that can have had no cause. This is a hard task for the Intellect, but in time it comes to see just where the trouble lies, and ceases to interpose objections to the voice of the higher regions of the self. And, the Intellect experiences a similar difficulty when it tries to think of an Eternal—a That which is above and outside of Time.

We see Time in operation everywhere, and take it for granted that Time is a reality—an actual thing. But this is a mistake of the senses. There is no such thing as Time, in reality.