Eastern Philosophy

This thesis paper tackles contemporary
themes such as alienation, dreams and self-actualization, and tries to paint a picture of the disillusioned artist in society. In the present capitalist-driven society, the “real” world, also known as the corporate world, is where people compete with each other to try to make ends meet.
The corporate world becomes the battleground for survival, where reaching the top of the corporate ladder is tantamount to success. Along with that, we, through different forms of media, are fed with images that serve as standards for beauty, sexuality, and success. Those who veer away from these standards and ideals are looked down upon. As a result, they isolate themselves and try to find their own niche somewhere else.
Majority of these deviant members of society are artists.
Non-conformists are propelled to seek escape from what reality offers them. In the film, dreams serve as a venue for escapism, allowing the dreamer, Vincent, to
be absorbed with the possibilities unachieved in the waking world. The quest for maximizing one’s potential, achieving success, peace of mind and happiness is a
common goal shared by every member of society. It is doubly arduous for the socially rejected, but never impossible.

In this paper I argue that music serves as an essential element in personal and civic moral cultivation.  Drawing on music as an element of Confucian traditional virtue education, I use the metaphor of harmony to illustrate how music can influence individual and social order, in terms of personal agency, interpersonal relations, and political governance. Similar metaphorical applications of music as a means of moral education (and as a means of means of social critique) are reflected in Platonic writings, and can be understood in terms of their continued value and applicability in contemporary western pedagogy.

Myth, religion, poetry, prose, painting and music attest to the fascination of reflections of the sun on the surface of the sea. For D.H. Lawrence, Henri Matisse and many others, the experience of sunlight on the sea gives vigour and vitality to life. This essay is a philosopher’s enquiry into the significance of this experience of the play of sunlight on water, an attempt to articulate the meaning of an experience that many people both need and cherish.
    The starting point is the beauty of reflections on the sea, the most perfect of all beauties, according to Schopenhauer. Inspiration is then drawn from ancient traditions – Greek, Indian, Chinese – that emphasised the unity of beauty, goodness and truth. The question addressed is what the beauty we find in sunlight on the sea shows about our understanding of the good life and of the way of things. In some sections, a parallel question is asked, by way of counterpoint, about the significance of a contrasting kind of beauty, the shadowy and subdued beauty that has been especially appreciated in Japanese culture.
    In the glistening surface of a sunlit sea, there is a metaphor and expression of aspects of the good life – happiness, spontaneity and intimacy with nature. In looking at this surface, we glimpse how we would want our relationship to the world to be. But reflections of the sun in water are also a metaphor or epiphany of reality. This is the world as it is prior to being subjected to human conceptual schemes and purposes. It is the world as an integrated whole of experience – a quicksilver, soft-edged, ephemeral realm whose source is a mystery. In the swirling, ever-changing and ever-merging reflections on the surface of a sea whose depths are invisible to us, there is a symbol of the way of things, of what Chinese thinkers called the dao.
    Sunlight on the Sea is an essay in phenomenology: an attempt to expose the meaning of a familiar experience of beauty. The essay tries to show how this experience, as expressive of the good and the true, is - in a sense deeper, perhaps, than Lawrence and Matisse intended - life enhancing.

A number of paradigms have been proposed to understand the sources of meaningful work, but a non-Western approach has attracted little attention. This study aims to make a theoretical contribution toward an understanding of meaningful work from a virtue-ethics framework that is culturally meaningful and relevant to Filipino realities and their distinct cultural heritage. It develops a paradigm for a Filipino view of meaningful work that could guide both researchers and practitioners in business ethics by defining what is meaningful work, explaining why it is important, and presenting some examples of concrete measures that management can utilize to promote meaningful work in the Philippine workplace.

The present research investigates whether and how mindfulness meditation influences the guilt-driven tendency to repair harm caused to others. Through a series of eight experiments (n > 1400), we demonstrate that state mindfulness cultivated via focused breathing meditation can dampen the relationship between transgressions and the desire to engage in reparative prosocial behaviors. Experiment 1 showed that induced state mindfulness reduced state guilt. Experiments 2a-2c found that induced state mindfulness reduced the willingness to engage in reparative behaviors in normally guilt-inducing situations. Experiments 3a and 3b found that guilt mediated the negative effect of mindfulness meditation on prosocial reparation. Experiment 4 demonstrated that induced state mindfulness weakened the link between a transgression and reparative behavior, as well as documented the mediating role of guilt over and above other emotions. Finally, in Experiment 5, we found that loving kindness meditation led to significantly more prosocial reparation than focused breathing meditation, mediated by increased other focus and feelings of love. We discuss theoretical and practical implications.

• Chinese, Indian, Japanese, and Korean, as the main Asian philosophical traditions have often clashed with Western values and schools of thought. Asia does not sport a unified ideological identity, but various autochthonous traditions, which have been exposed to each other over time ;
• Far Eastern philosophical values regarding identity and originality are so abundantly varied, it would be unreasonable to expect essentially Western values to be taken as truisms within these regions;
• Such differences are accentuated in scenarios regarding International Trade;
• Western culture places extreme value on the “continuous identity” aspect of any given item, while Eastern culture approaches epistemology with an impermanence-oriented vision;
• The enforcement of Intellectual Property in some regions thus remain a tautological construct, rather than the proper instrument of wealth distribution it was devised to be.

A comparison between David Hume and the Buddhist concept of personal identity in which both philosophical theories deny the existence of an underlying self. This papers intent is not to prove that eastern philosophy should be viewed through the lens of western philosophy, nor that all of the ideas from eastern philosophies can or should be understood by comparing them to western ideas. Instead, the intent of this paper is to show that a previously overlooked philosophical conclusion drawn from logical premises from Buddhism about the self is actually quite similar to David Hume’s bundle theory of personal identity. This eastern understanding of the self has been overlooked partly because of how radically different it appears compared to western concepts of personal identity and also that it seems self contradictory to other Buddhist teachings. The larger implications of showing this will hopefully bring philosophers to see the value and importance of incorporating eastern philosophical ideas into academic institutions of higher learning.

In the last fifty years or so, since Yogācāra texts have been available to western academics, there has been a debate as to how Yogācāra Buddhism should be interpreted. This article seeks to establish that Yogācāra Buddhism is most properly interpreted as an idealist school of Buddhist thought. Specifically, it challenges the arguments that have been put forth in recent years that suggest a phenomenological interpretation of Yogācāra Buddhism. The primary target of my argumentation is Dan Lusthaus but arguments of other scholars are also taken into account. In the process of defending my thesis I will explain the fundamentals of Yogācāra Buddhism, provide the reasons why Yogācāra Buddhism should be interpreted as an idealist school, provide reasons why some have interpreted Yogācāra Buddhism as phenomenology, refute non-idealist interpretations of Yogācāra Buddhism, and investigate the relation between Yogācāra Buddhism and other forms of idealism. In order to achieve each of these goals I will utilize the original texts of Yogācāra Buddhism, known as the Trimsika, authored by Vasubandhu and the Cheng Wei-Shih Lun, authored by Hsüan-Tsang. I will also reference and expound upon the philosophies of George Berkeley, Immanuel Kant, and Georg Hegel along with recent scholars who have partaken in this debate.

The aim of this essay is to reflect on the introduction and influence of Eastern philosophy in Western thought, and in particular its relationship to cognitive science. Discussion
begins with a historical review of the introduction of Eastern philosophy in Western thought. Then reviews the gradual increase of interest that occurred over the twentieth
century, encouraged by the interest shown by philosophers, linguists, psychologists and Western physicists, among others. After briefly reviewing the main research on the different practices of meditation, we conclude by reviewing two major sources ofinterest in Eastern philosophy that have appeared in the second half of the twentieth century: trasnpersonal psychology and cognitive science. From this historical review, we conclude that Eastern philosophy may be a source of inspiration for psychology and cognitive science, and can serve as a model for creative new ways to understand the relationship between human beings, the mind and nature.

Este ensayo se propone reflexionar sobre la introducción e influencia de la filosofía oriental en el pensamiento occidental, y en particular su relación con las ciencias cognitivas. Se inicia la discusión con un repaso histórico de la introducción de la filosofía oriental en el pensamiento occidental. Después se repasa el progresivo aumento de interés que se produjo a lo largo del siglo xx, propiciado por el interés mostrado por filósofos, lingüistas, psicólogos y físicos occidentales, entre otros. Tras repasar brevemente las principales investigaciones realizadas sobre las diferentes prácticas de meditación, se concluye revisando dos de las principales fuentes de interés hacia la filosofía oriental que aparecieron en la segunda mitad del siglo
xx: la psicología transpersonal y las ciencias cognitivas. A partir de este repaso histórico, se concluye que la filosofía oriental puede ser una fuente de inspiración para la psicología y las ciencias cognitivas, y pueden servir de modelo para nuevas formas creativas de entender la relación entre los seres humanos, la mente y la naturaleza.

This chapter examines the integrative nature of reflexive monism (RM), a psychological/philosophical model of a reflexive, self-observing universe that can accommodate both ordinary and extraordinary experiences in a natural, non-reductive way that avoids both the problems of reductive materialism and the (inverse) pitfalls of reductive idealism. To contextualize the ancient roots of the model, the chapter touches briefly on classical models of consciousness, mind and soul and how these differ in a fundamental way from how mind and consciousness are viewed in contemporary Western philosophy and psychological science.  The chapter then travels step by step from such contemporary views towards reflexive monism, and towards the end of the chapter, to more detailed comparisons with Hindu Vedanta and Samkhya philosophy and with Cosmopsychism (a recently emergent, directly relevant area of philosophy of mind). 

According to RM there never was a separation between what we normally think of as the “physical world” and what we think of as our “conscious experience”. In terms of its phenomenology, the phenomenal physical world is part-of conscious experience not apart-from it. This phenomenal world can be thought of as a biologically useful representation of what the world is like, although it is not the world as-described-by modern physics, and it is not the thing itself—supporting a form of indirect (critical) realism. The analysis then outlines  how 3D phenomenal worlds are constructed by the mind/brain, focusing specifically on perceptual projection, and then demonstrates how normal, first-person conscious experiences (e.g. of phenomenal worlds) and their associated, third-person viewable neural correlates can be understood as dual manifestations of an underlying psychophysical mind, which can, in turn, be understood as a psychophysical form of information processing. This dual-aspect monism combines ontological monism with a form of epistemological dualism in which first- and third-person perspectives on the nature of mind are complementary and mutually irreducible—a principle that turns out to have wide-ranging applications for the study and understanding of consciousness.

The chapter then considers the evolution and wider distribution of consciousness (beyond humans) through a brief analysis of the many forms of discontinuity theory versus continuity theory and argues that to avoid the “hard problem” of consciousness one may need to treat its existence  as fundamental, and, as co-evolving with the evolution of its associated material forms. This, in turn, takes one to a central issue: What does consciousness actually do? The analysis argues that its central function is to real-ize existence (to know it in a way that makes it subjectively real). With these foundations in place we then come to the heart of the essay—the ways in which reflexive monism provides a very different view of the nature of the universe to those offered either by dualism or materialist reductionism. As summarised in the last paragraph of this section, “In this vision, there is one universe (the thing-itself), with relatively differentiated parts in the form of conscious beings like ourselves, each with a unique, conscious view of the larger universe of which it is a part. In so far as we are parts of the universe that, in turn, experience the larger universe, we participate in a reflexive process whereby the universe experiences itself.”

The essay then considers the precise ways in which this reflexive monist understanding of “consciousness” and “mind” relates to later developments in Vedic philosophy and suggests a way of bridging contemporary Western and classical Vedic ways of understanding consciousness and mind.  Finally, the chapter considers what can be said of mystical experience and the ground of being, following the principle that this ground must have the power to both manifest the universe in the form that science shows it to be and our ability to experience the universe in the way that we do. In this, RM is shown to be a dual-aspect monist form of cosmopsychism—a recent area of development within philosophy of mind. The essay compares and contrasts this with idealist versions of cosmopsychism and argues that RM allows for an integrated understanding of realism versus idealism, dualism versus monism, how ordinary experience relates to mystical experience, and how consciousness relates to mind. RM also provides an ‘open’ conceptual system that can, in principle, incorporate a range of parapsychological effects.

Introduction to my translation of Heshang Gong's commentary, second edition with translator commentary.

Looking at Heshang Gong's influence on the Daoist tradition, and new considerations for dating both the Heshang Gong commentary, and the Dao De Jing.

Subsections also include: "Dao, De, and Oneness in Heshang Gong’s Commentary;"  "Ethics and Kindness in the Dao De Jing;" and "The Politics of Lao Zi."

This translation of the Mandukya Upanishad allows readers with little knowledge of Sanskrit to explore the different possible meanings of the text. The format of this translation closely follows that of Winthrop Sargeant’s translation of the Bhagavad-Gita.

Karate, uma arte marcial milenar com adeptos em quase todos os países do mundo, centenas
de milhares de atletas, professores e mestres espalhados por todo o globo, um número sem
fim de praticantes e simpatizantes, promete tornarse,
em breve, uma das modalidades
olímpicas, e o número de praticantes aumenta a cada dia. Apesar disto, pouca coisa digna de
nota foi escrita a respeito do Karate até nossos dias. De fato, existe uma grande quantidade de
material em cuja capa encontrase
impresso o nome Karate, mas que em seu interior encerra
um conteúdo de origem duvidosa, sensacionalista e que, na maioria das vezes, não tem nada a
ver com o verdadeiro Karate, sua história, sua filosofia e objetivos.
Impulsionado por este fato e pelo desejo de relatar experiências vividas em cerca de 25 anos,
divididos entra a prática e o ensino do Karate, decidi empenharme
na difícil tarefa de
escrever um livro. Apesar de consciente do desafio que isto representa, acredito que vale a
pena me dedicar a este trabalho, uma vez que esta será uma forma de fazer por esta
maravilhosa arte um pouco em gratidão a tudo que ela tem feito por mim durante toda a
minha vida.
Neste livro, procurarei contar sobre o incrível poder transformador de vidas contido na prática
do Karate, a prática que vai muito além de um mero exercício físico. Falarei das amizades
construidas através da arte, das lições recebidas de vários mestres, do apoio recebido nas
horas difíceis, e tantos outros eventos que me levaram a tornarme
hoje uma pessoa bem
sucedida e realizada.
14
KARATE: A ARTE DE Transformar VIDAS
Assim, espero poder contribuir para que o leitor conheça um pouco mais a respeito do karate
através deste trabalho despretensioso e ao mesmo tempo sério, não sensacionalista, e que não
é do tipo "aprenda Karate sem mestre". Meu desejo é que praticantes e não praticantes da arte
possam se beneficiar da leitura deste livro, e possam compreender um pouco mais a respeito
desta Arte Marcial, arte de transformar vidas!!!

The History of Indian Philosophy is a comprehensive and authoritative examination of the movements and thinkers that have shaped Indian philosophy over the last three thousand years. An outstanding team of international contributors provides fifty-eight accessible chapters, organized into three clear parts:
* knowledge, context, concepts
* philosophical traditions
* engaging and encounters: modern and postmodern.
　
This outstanding collection is essential reading for students of Indian philosophy. It will also be of interest to those seeking to explore the lasting significance of this rich and complex philosophical tradition, and to philosophers who wish to learn about Indian philosophy through a comparative lens. 'This book is an outstanding achievement of scholarship, breadth of representation, historical nuance, and wide accessibility. The volume contains key articles across a range of areas in mind, knowledge, and reality. This book will be an important resource for both specialists and generalists of Indian philosophy as well as those in Western philosophy seeking to gain an understanding of the vast traditions and complex arguments that make up Indian philosophy.'
Anand Vaidya, San Jose State University, USA

'This meticulously crafted volume, exhaustive in its historical reach and judicious in its choice of topics, promises to become an indispensable resource for both scholars and students of the Indian philosophical tradition.'
Saranindranath Tagore (of the Tagore family of scholar-visionaries), National University of Singapore, Singapore
Indian Philosophy
Eastern Philosophy
History of Philosophy

The life and work of the Alsatian hermeticist and Egyptosophist, René-Adolphe Schwaller de Lubicz (1887-1961) attests to the continued presence of a distinctly nondual current of alchemical precept and practice in which material transmutation and spiritual transmutation are not separate nor merely coincidental endeavours but two indispensably linked sides of the same coin. The link, for Schwaller, was perceived as a juncture of meta-physical and proto-physical forces, a process conceived in terms of an alchemical “salt” (a neutralisation reaction between an “acid” and a “base”). This thesis demonstrates that Lubiczian alchemy, by centring on the esoteric formation of all “bodies”, to include the hidden “nucleus” of continuity between metallurgical, biological and spiritual corporeality, speaks directly to the perception of alchemy as a nondual, operative-spiritual process.

Before examining Schwaller’s work proper, part one of this thesis deals with methodological and historiographical considerations at some length. I begin by detailing the “hermetic problem of salt” through cultural-historical, mythographical, chemical and alchemical lenses in order to introduce the phenomenon of salt as an “abstract concretion” resulting from polarised opposites (acid and base, fire and water, sun and sea, sulphur and mercury, etc.) The juncture of opposing principles perceived in the “hermetic problem” of salt anticipates the methodological discussion, which examines the dichotomy between history and phenomenology, along with the materialist and metaphysical sympathies of these methodologies. Form mirroring content, the method employed in this thesis seeks to establish a “neutralisation reaction” between such extremes, encompassing both empirical-historical and eidetic-phenomenological approaches. The guiding model for this synthesis is the Heraclitean palintonos harmoniē (counter-stretched harmony), in which inherently opposed tensions are viewed as integral rather than antithetical to the deeper vitality of the whole. Following from this, the broader argument of this thesis is based upon the perception that the modern academic caricature of alchemy as either operative (reducible to chemical explanations) or spiritual (reducible to psychological explanations) is in many respects a false dichotomy. In support of a more integrative premise, detailed examples are adduced from both eastern and western branches of alchemy (i) to argue for the revision of rigidly dualistic biases within the historiography of alchemy and (ii) to lend support to the adoption of a more nuanced critical apparatus that is able to come to terms with nondualistic currents within the plurality of alchemies. Upon these premises, the life and work of Schwaller de Lubicz is turned to as a modern exemplar of this nondual current in alchemy.

Part two of this thesis focuses on Schwaller de Lubicz’s life and work, his colour theory, and his alchemy. Through a detailed bio-bibliographical survey, the keys to Schwaller’s intellectual development are presented and situated within their relevant contexts. I examine his artistic, Theosophical, socio-political, initiatic, alchemical and Egyptological milieus. As a student of Matisse, Schwaller had a life-long interest in colour and light. For this reason, the colour phenomenon is presented as a guiding thread for the dynamics of Lubiczian alchemy in general and the “manipulation of salt” in particular. The colour theory is examined with reference to Newton’s Opticks, Goethe’s Farbenlehre and ultimately to the operative work on stained glass that Schwaller undertook with Jean-Julien Champagne (alias Fulcanelli).

The work on colour, metals and stained glass is for Schwaller a propadeutic for understanding the process by which spirit (light, colour) transforms the bodies in which it is incarnated (matter, substance). Ultimately, the “hermetic problem of salt” is seen to centre directly upon the mineral register of an entity’s consciousness (palingenetic memory); because this imperishable register of consciousness is also the determiner of an entity’s form, salt is consequently regarded as the mechanism of evolution, resurrection and palingenesis. The deeper dynamics of Lubiczian alchemy thus concerns the role of this “fixed nucleus” in the formation of bodies, from mineral to human. In particular, I examine the principles of Schwaller’s metallurgical alchemy in order to understand how the “spirit of metals” acts as a fiery metallic seed (sulphur) that “coagulates” a nutritive substance (mercury) into a bodily form (salt). This understanding is applied to the stained-glass work. I then look at his meta-biological alchemy, in which it is not the genetic seed but the palingenetic mineral salt that forms the determining principle in the biological entity’s evolution. In essence, Schwaller’s “hermetic problem of salt” is understood as the fulcrum not only of individual immortality, but also of the qualitative mutations (leaps) between kingdoms and species. More specifically, the kingdoms of nature are seen to emerge alchemically through "qualitative exaltations" induced by the divine seed-ferment (sulphur) upon the primordial materia (mercury) giving rise to a neutral centre of gravity: the saline magnetic nucleus or ‘styptic coagulating force’, the spiritual locus of physical form.

In the final analysis, Schwaller’s alchemy is quintessentially nondual in the sense that it encompasses both operative and spiritual processes. These are not separate but deeply interrelated realities. Through the idea of salt, Schwaller offers a holarchical explanation for the continuities between mineralogical, biological and spiritual bodies, and thus a theory for the material mechanism by which consciousness transforms phenomenal form. To approach this kind of alchemy as exclusively chemical or psychological is thus completely inadequate and reinforces the necessity for a nondual critical apparatus in the study of alchemy.

BFA Thesis in Visual Arts (Honors). Conceptual theory and influences behind body of work in visual arts/artist talk.

The Archaeology of Being explores the nature of emergence—depicting the way being materializes from non-being (literally and metaphorically) through paint, print, and digital techniques. Drawing from philosophy, science and visual art, I attempt to unpack the point at which something takes form, in conversation with the semiotics of anthropology and Taoism. By carefully arranging visual components in layers, each piece offers a glimpse into the ethereal connection between form and the spark which initiates and combines. Through the layers themselves, I open dialogue with the nature of interconnection, analyzing the originating space where all substance takes root.

Visual elements in the show can be viewed in their entirety, yet allow the viewer to peel back individual moments, offering a virtual archaeological dig of the combination and recombination of elements. As scholar Robert Wenger says, “Archaeological excavators and visual artists are involved in a process of image formation. They not only document and replicate the appearance of things, but also make ideas, concepts, and experiences visible." Moving beyond mimetic representation, the esoteric becomes visible within a new visual vocabulary.

Pieces described in the paper can be viewed as images from the exhibition here: http://www.renadamsart.com/the-archaeology-of-being.html

This article is intended to argue against those who say that the Islamic philosophy is really nothing more than the true ancient Greek philosophy that has been 'repacked" by Islam, and to prove that Islamic philosophy, while being as a result of historical process of its adopting of Greek philosophy, is to large extent the own Muslim thinkers' thought by "adapting" that philosophical tradition with Islamic doctrine. As the result, they have sought to compromise between rational and revealed truth. Therefore, it sees that Islamic philosophy is a attempt to interpret the Quran in the light of reason. By this way of argumentation, the author wishes to say that the balanced view of the origin of Islamic philosophy, e.g. between the historical and textual roots or between influence and originality, must be recognized, so that we will have a holistic understanding of the existence of this philosophical tradition in Islam.

Bishojo Senshi Sera Mun has been an influential part of the childhood of many of the girls who grew up in the 1990s, both in Japan and in the rest of the world. Yet it is rarely examined in the context of its peculiar tragic and philosophic traits. The main objective of this study is to bring to light the deep spiritual and metaphysical thread of a work overflowing with religious and cultural references, specifying how both eastern and western traditions find their own way all along the story. While not denying the typical mahō shōjo topic of the magical girls, this article tries to show how the whole narrative can be read as a tangled metaphor of the inner and spiritual growth of the half-human and half-divine main character, Sailor Moon, whose infinite power resides in faith itself. As such, this article addresses the theme of this special issue, in exploring the superhuman abilities of Sailor Moon, focusing not so much on a humanist or post-human framing but from the vantage of religious concepts of spiritual transcendence.

(Eng.)  The "Broken Wings", presented to Azerbaijani readers, is the largest work of prose written by Khalil Gibran. In the narrative, which was sharply censored by that time due to revealing all flaws of the Arabic society, the author highlights the tragedy of heroes who accept the bitter truth that they unable to change the reality of a society in which cruelty and injustice, rotten traditions, religious affection, and superstition are in power. In the work consisting of a lyric prologue and ten headings, the names for chapters were randomly chosen in accordance with the general spirit of the events that were in progress. The narrator, the author himself, once meets the daughter of the well-known and influential Faris Karamah, the old friend of his father. Love at first glance between two young people of the same age ends tragically. Faris Karamah unwillingly accepts the marriage of his daughter Salma with the nephew of the archbishop Bulis Galib. Mansur Bey, the groom, a scoundrel, greedy and immoral person, was thinking of grabbing the wealth of Faris Karamah and strengthening his influence in the society. Salma's misfortune grieves her father, and he dies. While fluttering between love and compulsion, Selma chooses helplessness, which leads to death. She dies when she brings her offspring into the world. The essay ends with the hero's tears over Salma's grave. The work is designed for a wide range of readers.
PS. Baku Chap Evi published the original version in 2010 under the title "Girilmish ganadlar" (edited by G. Bakhshaliyeva). The current file is an edited version of the book.
--------
(Azər.) Azərbaycan oxucularına təqdim olunan “Sındırılmış qanadlar” əsəri Xəlil Cübranın ən iri həcmli nəsr əsəridir. Ərəb cəmiyyətinin bütün naqisliklərini açıb göstərməklə o dövrün kəskin senzurasına tuş gələn povestdə yazıçı zülm və ədalətsizlik, çürük adət-ənənələr, dini təəssübkeşlik və mövhumatın hökm sürdüyü bir cəmiyyətdə gerçəkliyi dəyişmək iqtidarında olmayan, cəmiyyətin ədalətsiz qayda-qanunları ilə mübarizə aparmaqda gücsüz olduğunu anlayıb acı həqiqətlə barışan və məhvə sürüklənən qəhrəmanların faciəsini qabardır. Lirik proloq və on kiçik başlıqdan ibarət əsərdə hər başlıq üçün seçilən ad əslində süjet xəttini müəyyənləşdirməyib əsər boyu cərəyan edən hadisələrin ümumi ruhuna uyğun seçilmişdir. Təhkiyəçi yəni müəlifin özü, eyni zamanda baş qəhrəmanlardan biri, bir gün atasının köhnə dostu, adlı-sanlı və nüfuzlu Faris Kəramənin qızı Səlma ilə tanış olur. Eyni yaşıd olan iki gənc arasında ilk baxışdan sevgi yaranır. Lakin bu sevgi faciəvi sonluqla bitir. Faris Kəramə könülsüz olaraq qızını arxiyepiskop Bulis Qalibin qardaşı oğlu Mənsur bəyə ərə verir. Alçaq xislətli, tamahkar və əxlaqsız biri olan Mənsur bəy sadəcə Faris Kəramənin var-dövlətinə yiyələnmək və cəmiyyətdə öz nüfuzunu möhkəmlətmək barədə düşünürdü. Qızının bədbəxtliyi atası Kəraməni dərdə salır və o, çox keçmir ki, ölür. Səlma məhəbbətlə məcburiyyət arasında çırpınarkən sevgisi yolunda ölümə aparan ətaləti seçir. Övladını dünyaya gətirərkən gözlərini əbədi olaraq həyata yumur. Povest qəhrəmanın Səlmanın qəbri üzərində göz yaşı axıtması ilə bitir. Əsər geniş oxucu kütləsi üçün nəzərdə tutulmuşdur. Əsər ilkin variantda "Qırılmış qanadlar" adı altında (G.Baxşəliyevanın redaktorluğu ilə) 2010-cu ildə Bakı Çap Evində nəşr olunmuşdur. Hazlrki nüsxə əsərin redaktə olunmuş versiyasıdır.
_______________________________________________________________________________________

Abstrakto: Sa pambihirang panayam na ito, matutunghayan ang mga mahahalagang karunungan patungkol sa Pamimilosopiyang Filipino, hindi nakapagtataka, na ang Pilosopong inilahad ay isa sa mga natatanging dalub-guro at pantas pagdating Kultura, Wika, katutubong kaispan at Pilosopiya sa Unibersidad ng Santo Tomas. Ang mga hindi matatawarang obra at mga nailathalang pilosopikal na gawain ang magpapatunay sa pagkadakila ni Florentino T. Timbreza. Ang kanyang mga konkretong ambag katulad ng artikulasyon at intelktwalisasyon ng Pilosopiyang Filipino ang bibigyang pansin sa papel na ito, sa ganang huli ng panayam, matutunghayan din ang kanyang mabunga at pagkakasunod-sunod na lagombuhay.

Timeless awareness is the essence of Dzogchen. Time experienced within timeless awareness is also an expression of the essence of Dzogchen. Dzogchen is an ancient form of Tibetan mystic humanism. Dzogchen makes the essential distinction between mind and awareness. A person can be located in mind alone and locked in time. As a person shifts from being located in mind alone (mindfulness) and goes beyond mind alone (mindfulness), one becomes aware of their own awareness. As we focus our awareness on our own innermost awareness, vast dimensions of awareness begin to open and self-reveal its nature to us. Awareness is a multidimensional experience and this awareness is infinite in its horizons. The innate qualities of awareness are spaciousness or openness or emptiness. Another quality of our awareness is luminous radiance and still another is awareness as energy. Awareness is alive and is both vast stillness and unceasing movement. The Union of Mind and Awareness When a person is able to experience the union of their mind and their awareness, then the person has a simultaneous experience of being in time and in timeless awareness. The mind is the place of thinking, feeling, sensation, memory and imagination and the mind is the mode of knowing singularity and difference in the world. This is the realm of ordinary knowingness and this is the realm of duality. Our mind is the realm of time. This time bound knowing is the knowing of you and I, us and them, this or that in time and place.

In the summer of 2013 at the Tibetan Center in Poolesville, Maryland the great Lama YangThang Rinpoche gave instruction on the practice of the great compassion, or as he described the practice, as being the practice of Absolute Compassion. The instruction was to extend the light of awareness into the world and into the cosmos. Extending the light of awareness into the present moment of a person, extending the light of awareness into the past time of the person and extending the light of awareness into the future time of the person. This truly is the great practice of the great compassion and everyone can practice this extension of the light of awareness. This very proactive praxis brings forth the light within us and fills us with the light of the field of awareness. It is great to practice this vast practice. Of course it takes a boldness of intention and passion of heart. Extending the light of our innermost awareness into the present of those we love, and into the past of those we love, and then extending the light into their future of those we love is self-liberating. The light of awareness illuminates experience, metabolizes experience, opens us into un-bound awareness, undoes fixated-ness, and brings forth luminous intensity. The light of awareness is pure potentiality. The same practice can be used with those whom we hate or dislike or whom disgust us. This practice of extending the light of awareness deepens our own experience of becoming aware of awareness. As we practice extending the light of awareness, awareness itself completely opens up for us and deepens our experience in depth and breath. In time we begin to experience the true secret of this praxis. Timeless awareness begins to be experienced by us and sustained by us. Timeless awareness is the

The inner workings of the primal cosmic mish-mash which yields our senses of spirit, consciousness and our interpretations of nature/physics

Abstract: It is no coincidence that the many theoretical physicists are ‘suggesting’ that our final physical reality could be time, bits, a hologram, a computer program, information, 1s and 0s, mathematics, or some other intangible quantity while many consciousness scientists and philosophers suggest that human consciousness might be time, bits, a hologram, a computer program, information, 1s and 0s, mathematics, or some other intangible quality. They are making these ridiculous claims independent of each other because each group is facing their own inabilities to move forward, and they are both grasping at straws, in this case the same straws. They are both facing conundrums of thought and do not realize that they are confusing the advance of science rather than advancing science. In the meantime, neuroscientists, technicians and engineers are developing machines that read peoples’ minds and developing brain/machine interfaces and advanced computer AI that seems to render the questions regarding human consciousness and spirituality either even more important or completely irrelevant. This is the mish-mash that is the present state of science, but a revolution, not only in physics and science, but in human thought and evolution itself, that will change all of this is on the offing.

Keywords: mind, consciousness, Chi, Qi, Axial Age, thermodynamics, physical evolution, hyperspace, higher consciousness, true self, physics of consciousness, neural correlates of consciousness, microtubules, whole-brain coherence, whole-body coherence, NDEs, spiritual enlightenment, intuition, paranormal phenomena, survival after death