Aghora II: Kundalini by Robert E. Svoboda
By Robert E. Svoboda
Ebook 2 of the trilogy explores the kundalini, the strength of forces. Tantra, mantra, the sacred fireplace, chakras and attention. Written within the personable type of Vimalananda's storytelling and recounting of life's episodes we will really input the invisible geographical regions.
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Extra resources for Aghora II: Kundalini
Then he painstakingly rebuts Mr. Raphael Demos’s three strong objections (both in “The Philosophy of Logical Atomism,” 212–215, and in “On Propositions,” 288–289) and concludes that negative facts are not reducible to anything positive (Russell 1956). But in his later work, Inquiry into Meaning and Truth (1940), he gets rid of negative facts by practically embracing Demos’s point of view (to be explicated later). So we see that he changed his mind on this issue, as on many others—and might have been speaking of his own deep qualms when he prefaced his pro-negative fact campaign with the following flamboyant remark: There is implanted in the human breast an almost unquenchable desire to find some way of avoiding the admission that negative facts are as ultimate as those that are positive.
What skill at explaining things! Even what is obviously experienced is being cleverly explained away! (Matilal 1968, 174) The Repulsion Theory of Absence Next: let us consider Demos’s repulsion theory of absence (which in some form is anticipated by Dharmakirti  in his Nyāyabindu, ch. 2): The lack of the color purple in a buttercup is reducible to the presence of yellow which repels purple in it. To take Dharmakirti’s example, we feel lack of warmth because we feel coldness, which is incompatible with warmth in the same locus.
Before this universe (anything) existed, what was there? ” But that answer, the hymn tells us, must be mistaken: “asad āsīt ādau iti (cet) na”—if you say, “In the beginning, there was nothing,” that is not acceptable. It cannot be true that nothing was there, before anything was there, for in sheer nothing no world can originate; as King Lear warns Cordelia, nothing will come out of nothing. ” Yet, as Bergson (1911) remarked with uncanny precision, the deepest philosophical question, why is there something rather than nothing at all, inexorably pushes us to the notion of “naught,” as if all positive entities that exist have to make room for themselves by pushing out a bit of the ontologically prior omnipresent mud of nothing.