Shabdaverse (30 Ergebnisse)
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Paperback. Zustand: new. Paperback. There is a widespread misconception at present that the Vedic tradition comprises many incompatible or discordant ideas, that evolved in time as the proclamations of different ideologues. This misconception has a long history that began with the false idea that "truth is one" so multiple descr…iptions truth must either be redundant or false. In contrast, the Rig Veda states, eka sat vipra bahudha vadanti, which means "the truth is one, but the knowers describe it in many ways". So, why do the knowers describe the one truth in many ways? The answer is that the truth is personal. Quite like there is an elephant with five parts of trunk, tail, stomach, ears, and legs, the whole truth is one, but it has multiple parts. The whole is not known unless all of its parts are known, and the parts are not understood without the whole. Without knowing the elephant, a blind man calls the tail a binding rope, the legs a tree trunk, the trunk a fat pipe, the ears a winnowing fan, and the stomach a giant ball. After knowing the elephant, the trunk, tail, stomach, ears, and legs are described correctly. The whole and part are known interdependently. Any attempt to know them in isolation, or in disregard of other parts, produces misconceptions. This is also the case with the Six Systems of Vedic Darsana, in which Vedanta constitutes the whole, and Sankhya, Nyaya, Vaiseika, Mimasa, and Yoga are parts. All those who study Vedanta while rejecting the other five, or those who study these six systems independently, create falsehoods. These falsehoods are byproducts of depersonalization of reality and the adoption of universalism of "truth is one", which has existed in both Western and Indian thinking, but it is not Vedic thinking. This anthology of articles rejects depersonalization and universalism and discusses the personalist description of reality. This item is printed on demand. Shipping may be from multiple locations in the US or from the UK, depending on stock availability.
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Taschenbuch. Zustand: Neu. Neuware - Modern science came out of the monotheistic depersonalization of nature. Pagan religions personalized sky, air, fire, water, and earth; they accepted that trees, animals, birds, fishes, and reptiles were living just like humans; rivers, mountains, oceans, and lands were animate. But monotheis…m stripped nature of life, and science just took off from there by modeling reality as deterministic mathematical machines.
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Taschenbuch. Zustand: Neu. Neuware - Most people have a static notion of consciousness-the blank slate on which matter paints pictures. But, in the Vedic tradition, consciousness moves-inside and outside, upward and downward, clockwise and anticlockwise, which creates rising or falling spiral trajectories, passing through higher… or lower realms.
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Taschenbuch. Zustand: Neu. Neuware - In the Vedic tradition, God and the soul have the same essential nature called sat-chit-ananda or right, truth, and good. Nobody wants to be lied to, face injustice, or be unhappy. Therefore, nobody can be an atheist if their definition of God is truth, right, and good. Conversely, all those…with alternative definitions are atheists, even if they call themselves believers, because their belief differs from their own nature.
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Taschenbuch. Zustand: Neu. Neuware - Modern science came out of the depersonalization of nature, and the much older Vedic science, from nature's personalization. If we depersonalize reality, every aggregate of parts becomes a different kind of phenomena, which is why modern science comprises many disparate departments. Depersona…lization produces an incomplete theory of each phenomenon (it tries to mechanize a person) and inconsistency between theories of different phenomena (as each theory uses different models of mechanization). The net result is that no department can be successful and we can never reconcile varied departments.
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Paperback. Zustand: new. Paperback. There is a widespread misconception at present that the Vedic tradition comprises many incompatible or discordant ideas, that evolved in time as the proclamations of different ideologues. This misconception has a long history that began with the false idea that "truth is one" so multiple descr…iptions truth must either be redundant or false. In contrast, the Rig Veda states, eka sat vipra bahudha vadanti, which means "the truth is one, but the knowers describe it in many ways". So, why do the knowers describe the one truth in many ways? The answer is that the truth is personal. Quite like there is an elephant with five parts of trunk, tail, stomach, ears, and legs, the whole truth is one, but it has multiple parts. The whole is not known unless all of its parts are known, and the parts are not understood without the whole. Without knowing the elephant, a blind man calls the tail a binding rope, the legs a tree trunk, the trunk a fat pipe, the ears a winnowing fan, and the stomach a giant ball. After knowing the elephant, the trunk, tail, stomach, ears, and legs are described correctly. The whole and part are known interdependently. Any attempt to know them in isolation, or in disregard of other parts, produces misconceptions. This is also the case with the Six Systems of Vedic Darsana, in which Vedanta constitutes the whole, and Sankhya, Nyaya, Vaiseika, Mimasa, and Yoga are parts. All those who study Vedanta while rejecting the other five, or those who study these six systems independently, create falsehoods. These falsehoods are byproducts of depersonalization of reality and the adoption of universalism of "truth is one", which has existed in both Western and Indian thinking, but it is not Vedic thinking. This anthology of articles rejects depersonalization and universalism and discusses the personalist description of reality. This item is printed on demand. Shipping may be from our UK warehouse or from our Australian or US warehouses, depending on stock availability.
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Paperback. Zustand: new. Paperback. Modern science came out of the monotheistic depersonalization of nature. Pagan religions personalized sky, air, fire, water, and earth; they accepted that trees, animals, birds, fishes, and reptiles were living just like humans; rivers, mountains, oceans, and lands were animate. But monotheism… stripped nature of life, and science just took off from there by modeling reality as deterministic mathematical machines. This ideology about nature, created during the European Enlightenment, and later forced upon the world via colonialism, has been a catastrophic failure-all mathematical theories are individually incomplete and collectively inconsistent, such that no complete and consistent theory of nature can ever be built. And yet, the dogma of depersonalization remains strong because its intellectual collapse entails the end of monotheism, Western philosophy, and modern science, ending the so-called Western civilization. This compilation of articles deconstructs the history of bad ideas and their failures across mathematics, physics, computing, biology, and philosophy, illustrates the problems of depersonalization, and shows their solutions in personalization. When the problem is pervasive, attempts to solve individual problems in isolation are counterproductive and defeatist. However, the failure of modern science is not the failure to understand reality; it is only a failure of attempts to force-fit reality into a monotheistic worldview. This item is printed on demand. Shipping may be from our UK warehouse or from our Australian or US warehouses, depending on stock availability.
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Paperback. Zustand: new. Paperback. Most people have a static notion of consciousness-the blank slate on which matter paints pictures. But, in the Vedic tradition, consciousness moves-inside and outside, upward and downward, clockwise and anticlockwise, which creates rising or falling spiral trajectories, passing through higher…or lower realms. As it moves, the consciousness takes the form of the things it attaches to, which becomes its memory. That memory pushes the consciousness to keep moving in the same path as in the past, but by its ability to select the six kinds of movements it can counter the push. The memory is the soul's inertia and the will is the soul's force, based on which an alternative theory of motion is created. This motion is like a person moving through a carnival of experiences, using its will to decide which booth it visits next. This item is printed on demand. Shipping may be from our UK warehouse or from our Australian or US warehouses, depending on stock availability.
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Paperback. Zustand: new. Paperback. In the Vedic tradition, God and the soul have the same essential nature called sat-chit-ananda or right, truth, and good. Nobody wants to be lied to, face injustice, or be unhappy. Therefore, nobody can be an atheist if their definition of God is truth, right, and good. Conversely, all those w…ith alternative definitions are atheists, even if they call themselves believers, because their belief differs from their own nature. Under alternative definitions, a person denies the truth, right, and good in different ways, then faces deceit, injustice, and unhappiness in different ways, and then proclaims himself to be an atheist. That is actually progress-rejection of incorrect definitions of God paves the way for the correct definition. Theology is based on self-knowing in the Vedic tradition, which makes it rational and experiential. We can know God by knowing ourselves through meditation, by the philosophy of truth, right, and good, by finding peace through a life of truth, right, and good, and by contrasting it to the disturbed lives lived under alternative definitions. Knowing God through this rational and experiential process is the frontier of theology, different from the speculative and/or coercive methods widely employed at present. This item is printed on demand. Shipping may be from our UK warehouse or from our Australian or US warehouses, depending on stock availability.
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Paperback. Zustand: new. Paperback. Western philosophy began with the study of matter. Religion added life and creator to matter. Science added laws to matter. History tells the story of these additions. Vedic philosophy instead begins with the study of persons. Religion talks about the origin of many persons in one person. Matt…er is the thoughts and actions of a person. Science is about order created by persons, for persons, in a world of persons. History is about persons going from one world to another, based on the ideas of self and world in them. If we add attributes to matter, they inherit materialism. If we add attributes to persons, they inherit personalism. Western thinking universalizes, separates, and mechanizes based on its ideas of matter. Vedic thinking individualizes, connects, and organizes based on its ideas of persons. Western thinking extends outer-world idea into the inner-world, and Vedic thinking extends inner-world idea to the outer-world. Western and Vedic thinking diverge because of different starting points-matter vs. persons. This stark contrast makes Vedic ideas incomprehensible to the Western mind, which is why when the West found Vedic ideas it was either fascinated without understanding, or it rejected them as primitive myths. The ideas that the West understood were impersonal, universal, and substantive caricatures of Vedic thinking, rejected by the Vedic traditionalists. There is nothing in Western academia that explains the Vedic worldview because we can never bridge the chasm from materialism to personalism. However, it is possible to discuss the same subjects in a new way, and this what this anthology of articles does. It discusses Western philosophy topics like epistemology, ontology, logic, perception, reasoning, realism, idealism, personhood, mechanism, mind, nature, quantity, quality, God, mathematics, duality, non-duality, etc., from a Vedic worldview. We can never go from the worldview of matter to that of persons, but we can discuss them side-by-side, and show why one fails and the other succeeds. This item is printed on demand. Shipping may be from our UK warehouse or from our Australian or US warehouses, depending on stock availability.
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Paperback. Zustand: new. Paperback. Modern science came out of the depersonalization of nature, and the much older Vedic science, from nature's personalization. If we depersonalize reality, every aggregate of parts becomes a different kind of phenomena, which is why modern science comprises many disparate departments. Depersonal…ization produces an incomplete theory of each phenomenon (it tries to mechanize a person) and inconsistency between theories of different phenomena (as each theory uses different models of mechanization). The net result is that no department can be successful and we can never reconcile varied departments. But if we personalize reality, every phenomenon pertains to some organism. For instance, a society, a body, and a cosmos are different kinds of organisms in Vedic science. A body is a society and cosmos; a society is a body and cosmos; a cosmos is a body and society. Each subject-e.g., cosmology, biology, or sociology-aids in the study of other subjects, and converges them into a unified understanding of reality. The net result is that each department can be successful and we can reconcile all departments. Depersonalization quantifies reality and strips it of meaning and purpose. Personalization adds meaning and purpose to reality and treats it as qualities. Therefore, they can also be contrasted as the sciences based on quantities and qualities. Each theory of depersonalized science is incomplete and all of them put together are inconsistent. The single theory of personalized science is consistent and complete. The theory of everything can never be achieved in modern science, and it is achieved in Vedic science. This item is printed on demand. Shipping may be from our UK warehouse or from our Australian or US warehouses, depending on stock availability.
