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The Life of Swami Vivekananda:- (By His Eastern Western Disciples)Vol-2
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Even now, a hundred years after the birth the of Swami Vivekananda, it is very difficult to evaluate his importance in the scale of world history. It is certainly far greater than any Western historian or most Indian historians would have suggested at the time of his death. The passing of the hears & the many stupendous & unexpected events which have occurred since then suggests that in centuries to come he will be remembered as one of the main moulders of the modern world, especially as far as Asia is concerned, & as one of the most significant figures in the whole history of Indian religion…….
140/=The Mind of the Cells
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1. The New Element…………………………………………………………….. 2. The Other State……………………………………………………………….. 3. The Next Reign……………………………………………………………….. The New Functioning…………………………………………………………... Tactile Vision…………………………………………………………………….. The Great Body………………………………………………………………….. The Supramental Contagion…………………………………………………... 4. The Descent into the Body…………………………………………………. The Mortal Habit…………………………………………………………………. The Mental Layers………………………………………………………………. 5. The Physical Mind…………………………………………………………… 6. The Passage………………………………………………………………… The Supramental Vibration……………………………………………………. Between Two States…………………………………………………………….. 7. The New Physics……………………………………………………………... The other Time…………………………………………………………………… A Transparent Secrct…………………………………………………………… 8. The Mind of the Cells………………………………………………………… The Apprenticeship of the Cells……………………………………………… The New Principle of Centralisation………………………………………… Free Matter……………………………………………………………………… A New Mind………………………………………………………………… 9. The Eyes of the Body The Net…………………………………………………………………………The Living & the dead………………………………………………………….. 10. Over-Life……………………………………………………………………… A Dangerous Unknown………………………………………………………… 11. Mother’s Departure…………………………………………………………. 12. Apocalypse or Fairy Tale?.................................................................... A Passport to Where? On precisely the fifteenth day after my twentieth birthday, at the corner of an avenue in a French city, my life changed abruptly. To the sound of screeching tires & slamming doore, two men, armed with revolvers, sprang out of a Kriminal Polizei Citroen, seized me & took me away. It was all over in thirty seconds. I would never be one of the ordinary human species. The Gestapo, the interrogations under electric spotlights; night, day, rolling into another; the footsteps of the SS in the corridor at dawn—to be shot today? or tomorrow? Buchenwald’s frozen yards, the rails in the immaculately tiled shower rooms—was it for a bath, or a gas shower? And then, then . . . the death of one man is not serious. But the death of man? The death of a child of man with all his dreams & his hopes, his faith in beauty, his faith in love, his faith in the immensity of life like a treasure to be won, a continent to explore, a secret to discover. And then. . . then, NOTHING. Death is something. But that nothing?
130/=The Oneness / Otherness Mystery (The Synthesis of Science and Myaticism){by Sutapas Bhattacharya}
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This is a work about our very existence, about Reality, about the relationship between the individual personality and the cosmos in which that personality exists, showing how the person is a microcosm, a little part of the cosmos, subtly reflecting his 'world' however autonomous or independent he may believe he is .It intends to resolve the central problems of Eastern and Western philosophy, the question of the meaning of the mystical union and the question, which has arisen in the modern West, of the relationship between consciousness and the so-colled 'ph-ysical world'.{Motilal Banarsidas}
695/=The PHILOSOPHY of SADHANA with special to the Trika Philosophy of Kashmir (Deba Brata Sen Sharma)
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INTRODUCTION:- Philosophy, in its wide Indian connotation, has sprung from religion & has developed side by side with religion. It has therefore been inseparably fused with religion to such an extent that philosophy minus religion is almost unthinkable in India. Indian philosophy has never been speculative in character, indulging in scholastic acrobatics for the satisfaction of the intellectual elite. It has always been practical in its outlook & methods, aiming at the realization of the spiritual ideals of life. Indian philosophy is not content with propounding abstract theories about Reality, or with the mere description of it as experienced intuitively by seekers of Truth. It has always prescribed ways for the realization of the Supreme Goal of life. It is indeed for this reason that the Indian philosophers, right from the Upanisadic times, have paid so much attention to the aspect of sadhana which forms an integral part of Indian philosophy as such. All schools of Indian philosophy, theistic or atheistic, monistic or dualistic or pluralistic, whether constituting the Vedic stream of thought such as Nyaya, Vaisesika, Samkhya,yoga, Mimamsa, Vedanta, ets, or the Agamic stream of thought, such as Vaisnava, Saiva, Sakta, etc., formulate their own disciplines & prescribe their own methods for the achievement of the Supreme Ideal which they promulgate. Hence, to grasp the true spirit of Indian philosophy & to comprehend fully the essence of the metaphysical thinking of different schools of thought, it is essential to make a special & methodical study of the philosophy of sadhana of each schoolof thought would remain incomplete. This is especially true of all those schools of Indian philosophy which belong to the Agamic stream where sadhana forms the core & kernel. The Trika school of Kashmir, popularly known as Kashmir Saivism, is one such school which is based on the Saivagamas, wherein the various modes of spiritual discipline were given more importance than epistemology or metaphysics. Before we discuss the philosophy of sadhana as enunciated by the different Saivacaryas of Kashkir, it would not perhaps be out of place to give, by way of intrduction, a bird’s-eye view of the philosophy of sadhana as can be gleaned from the philosophical literature right from the time of the Upanisads. If we study the religio-philosophical literature from the earliest times to look for elements of the philosophy of sadhana, we discover two distinct trends in the development of this thought. The first trend is discernible in the literature prior to the rise of different schools of philosophical thinking in India. Here we come across sages & acaryas vividly describing their personal visions of the Truth1 and also indcating to their disciples wats to reach the Supreme Goal. The anciemt literature is characterized by the dominance of intuitive knowledge over dialectical thinking,2 hence the philosophy of sadhana in only implicit in the form of discourse on yoga given by sages (rsis) who spoke from their personal intuitive experience of the Truth.
Rs..450/=The Presence of SIVA (STELLA KRAMRISCH)
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One of the three Great Gods of Hindism, Siva is a living god. The most sacred and most ancient book of India, the Rg Veda, evokes his present in its hymns. Vedic myths, ritual, and even astonomy testify to his existence from the dawn of time.
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