THE UPANISHADS
BY SWAMI PARAMANANDA
My Creed. (Poems.) Portrait of the author. Flexible
binding, 2.00. Cloth, $1.50. Postage 10 cts.
Rhythm of Life. (Third Volume of Poems.) Flexible
binding, $2.00. Cloth, $1.50. Postage 10 cts.
The Vigil. (Second Volume of Poems.) Portrait of the
author. Flexible binding, $2.00. Cloth, $1.50.
Postage 10 cts.
Soul'* Secret Door. (Second Edition.) Poems. Flexible
binding, gold lettering, $2.00. Cloth, ink lettering,
$1.50. Postage 10 cts.
Book of Daily Thoughts and Prayers. Flexible bindings,
$2.75 and $2.50. Leather, $3.50. Cloth, $2.00.
Postage 15 cts.
The Path of Devotion. I Sixth Edition.) Cloth, $1.00.
De luxe 51.50. Postage 10 cts
The Way of Peace and Blessedness 3rd Edition.) Por-
trait of author. Cloth, $1.00. Paper, 85 cts., Postage
10 cts.
Vedanta in Practice. (Third Edition.) Cloth, $1.00.
Paper, 85 cts. Postage 10 cts.
Reincarnation and Immortality. Cloth, $1.00. Postage
10 cts.
Right Resolutions. Flexible binding, 50 cts. Postage
extra.
Healing Meditations. Flexible binding, 50 cts. Postage
extra.
PRACTICAL SERIES
Cloth. Full set $4.25. Postage extra.
Concentration*and Meditation. New Edition, $1.00.
Faith as a Constructive Force.
*|
Self-Mastery. New Edition.
Creative Power of Silence. > 75c each
Spiritual Healing.
Secret of Right Activity.
COMPARATIVE STUDY SERIES
Emerson and Vedanta. Cloth $1.00. Post, extra.
Christ and Oriental Ideal*. Cloth $1.00 Post, extra.
Plato and Vedic Idealism. Cloth $1.00. Post, extra.
TRANSLATIONS FROM THE SANSKRIT
The Upanishadt. (Third Edition.) Vol. 1. With lucid
commentary. #2.00 Postage 8 cts.
Bhagavad-Gita. (Fourth Edition.) Flexible cloth, gold
lettering, $1.50. Yellow cloth, ink lettering, $1.00.
Postage 6 cents.
THE VEDANTA CENTRE, 420 Beacon,
Boston, Mass., U. S. A.
ANANDA-ASHRAMA
La Crescenta, Los Angeles County, California, U.S.A.
THE UPANISHADS
TRANSLATED AND COMMENTATED
BY
SWAMI PARAMANANDA
FROM THE ORIGINAL SANSKRIT TEXT
VOLUME I
THIRD EDITION
Enlarged
PUBLISHED BY
THE VEDANTA CENTRE
BOSTON MASS U S A
COPYRIGHT, 1919, BY
SWAMI PARAMANANDA
THE-PLIMPTON-PKESS
N OHWOOD-MASS-U-S-A
Annex
5015857
VOLUME IS
REVERENTLY DEDICATED TO ALL SEEKERS
OF TRUTH AND LOVERS OF WISDOM
PREFACE
A HE translator's idea of rendering the
Upanishads into clear simple English, ac-
cessible to Occidental readers, had its origin
in a visit paid to a Boston friend in 1909.
The gentleman, then battling with a fatal
malady, took from his library shelf a trans-
lation of the Upanishads and, opening it,
expressed deep regret that the obscure and
unfamiliar form shut from him what he
felt to be profound and vital teaching.
The desire to unlock the closed doors of
this ancient treasure house, awakened at
that time, led to a series of classes on the
Upanishads at The Vedanta Centre of
Boston during its early days in St. Botolph
Street. The translation and commentary
then given were transcribed and, after
studious revision, were.
Hinduism originated around 3000 BCE in India and has over 1 billion adherents worldwide, making it the third largest religion. It emerged as a combination of the beliefs of indigenous Indian people and beliefs brought by Aryan invaders between 1750-1200 BCE. The Vedas are the most sacred texts, consisting of hymns, mantras, and rituals. The Upanishads contain early philosophical statements that formed the basis of later Hindu philosophy. Together these texts establish the central concepts of dharma, samsara, karma, moksha, and beliefs in Brahman, Atman, and reincarnation that characterize Hinduism.
Frank sewall danteandswedenborg-london-1893Francis Batt
This document discusses Dante's Divine Comedy and its role in shaping popular conceptions of the afterlife during the Middle Ages. It was widely accepted as authoritative on spiritual matters even though not considered a divine revelation. The Comedy brought together diverse traditions about Hell, Purgatory and Heaven into a coherent system. It made the afterlife seem tangible and closely connected to earthly life. The author argues the Comedy, like Plato's philosophy before it, helped prepare the world intellectually for revelations of spiritual truth, in this case the opening of scripture's spiritual sense prophesied as the Second Coming.
1. The document discusses the author's personal journey through Freemasonry over 40 years and how it relates to spiritual paths described by ancient Greek philosophers and Christian mystics.
2. It explores concepts of initial spiritual awakening or "photismos" and how Masonic rituals correspond to stages of ethics, intellect, and contemplation of God.
3. The author reflects on how mystical traditions like Sufism describe both a "divine darkness" of transcending knowledge and apprehension of God through love, relating it back to Masonic teachings.
Lec. 5 the order of the important buddhist scripturesBhik Samādhipuñño
The document summarizes the order and origins of important Buddhist scriptures in Theravada Buddhism. It discusses how the Tipitaka was compiled and then expanded through commentaries, sub-commentaries, and other explanatory texts over centuries. Many of these post-canonical texts were first composed in Sri Lanka and translated to Pali by scholars like Buddhaghosa, making them accessible to wider audiences. They provide historical context for understanding the Tipitaka and the Buddha's teachings.
This document provides the preface and introduction to a translation of the Dhammapada by Acharya Buddharakkhita. The preface discusses the importance and history of translations of the Dhammapada. The introduction provides background on the life of the Buddha and the context and structure of the Dhammapada as a collection of verses expressing Buddhist teachings. It outlines a four-level framework for understanding how the Dhammapada addresses different levels of spiritual development and aims, from human welfare to the ultimate goal of liberation.
The Unexamined God is Not Worth WorshippingCorbin Nall
This thesis examines the linguistic performativity of koan literature in Zen Buddhism and Meister Eckhart's use of "Grunt" in his sermons. It argues that koans and Eckhart's language aim not to communicate ideas but to induce spiritual transformation through dialectical engagement with paradoxical statements. The thesis draws on Pierre Hadot's view of ancient philosophy as "spiritual exercises" that formed character through practices rather than imparting knowledge. It aims to show koans and Eckhart's language functioned similarly, disrupting habitual thought and guiding readers toward conversion through confrontational dialogues that question conventional understanding.
This document discusses different viewpoints on Christianity and science. It acknowledges the influence of natural science on modern thought, but argues that science provides an inadequate perspective for spiritual needs. While some fully accept scientific ideas, others find them at odds with their religious sentiments. The author aims to show how Christianity can be understood from a mystical perspective grounded in the methods and achievements of science itself.
This document discusses the ancient concept of "Know Thyself" from various philosophical and religious perspectives across different time periods and cultures. It explores expressions of self-knowledge from ancient Greek, Egyptian, Hindu, Confucian, Islamic, and other traditions. Key points made include that self-knowledge has been seen as the highest form of knowledge and the foundation for understanding both oneself and the divine. Many philosophers, poets, and spiritual figures throughout history have emphasized the importance of introspection and seeking one's true self or higher self as a path to enlightenment or God-realization.
Hinduism originated around 3000 BCE in India and has over 1 billion adherents worldwide, making it the third largest religion. It emerged as a combination of the beliefs of indigenous Indian people and beliefs brought by Aryan invaders between 1750-1200 BCE. The Vedas are the most sacred texts, consisting of hymns, mantras, and rituals. The Upanishads contain early philosophical statements that formed the basis of later Hindu philosophy. Together these texts establish the central concepts of dharma, samsara, karma, moksha, and beliefs in Brahman, Atman, and reincarnation that characterize Hinduism.
Frank sewall danteandswedenborg-london-1893Francis Batt
This document discusses Dante's Divine Comedy and its role in shaping popular conceptions of the afterlife during the Middle Ages. It was widely accepted as authoritative on spiritual matters even though not considered a divine revelation. The Comedy brought together diverse traditions about Hell, Purgatory and Heaven into a coherent system. It made the afterlife seem tangible and closely connected to earthly life. The author argues the Comedy, like Plato's philosophy before it, helped prepare the world intellectually for revelations of spiritual truth, in this case the opening of scripture's spiritual sense prophesied as the Second Coming.
1. The document discusses the author's personal journey through Freemasonry over 40 years and how it relates to spiritual paths described by ancient Greek philosophers and Christian mystics.
2. It explores concepts of initial spiritual awakening or "photismos" and how Masonic rituals correspond to stages of ethics, intellect, and contemplation of God.
3. The author reflects on how mystical traditions like Sufism describe both a "divine darkness" of transcending knowledge and apprehension of God through love, relating it back to Masonic teachings.
Lec. 5 the order of the important buddhist scripturesBhik Samādhipuñño
The document summarizes the order and origins of important Buddhist scriptures in Theravada Buddhism. It discusses how the Tipitaka was compiled and then expanded through commentaries, sub-commentaries, and other explanatory texts over centuries. Many of these post-canonical texts were first composed in Sri Lanka and translated to Pali by scholars like Buddhaghosa, making them accessible to wider audiences. They provide historical context for understanding the Tipitaka and the Buddha's teachings.
This document provides the preface and introduction to a translation of the Dhammapada by Acharya Buddharakkhita. The preface discusses the importance and history of translations of the Dhammapada. The introduction provides background on the life of the Buddha and the context and structure of the Dhammapada as a collection of verses expressing Buddhist teachings. It outlines a four-level framework for understanding how the Dhammapada addresses different levels of spiritual development and aims, from human welfare to the ultimate goal of liberation.
The Unexamined God is Not Worth WorshippingCorbin Nall
This thesis examines the linguistic performativity of koan literature in Zen Buddhism and Meister Eckhart's use of "Grunt" in his sermons. It argues that koans and Eckhart's language aim not to communicate ideas but to induce spiritual transformation through dialectical engagement with paradoxical statements. The thesis draws on Pierre Hadot's view of ancient philosophy as "spiritual exercises" that formed character through practices rather than imparting knowledge. It aims to show koans and Eckhart's language functioned similarly, disrupting habitual thought and guiding readers toward conversion through confrontational dialogues that question conventional understanding.
This document discusses different viewpoints on Christianity and science. It acknowledges the influence of natural science on modern thought, but argues that science provides an inadequate perspective for spiritual needs. While some fully accept scientific ideas, others find them at odds with their religious sentiments. The author aims to show how Christianity can be understood from a mystical perspective grounded in the methods and achievements of science itself.
This document discusses the ancient concept of "Know Thyself" from various philosophical and religious perspectives across different time periods and cultures. It explores expressions of self-knowledge from ancient Greek, Egyptian, Hindu, Confucian, Islamic, and other traditions. Key points made include that self-knowledge has been seen as the highest form of knowledge and the foundation for understanding both oneself and the divine. Many philosophers, poets, and spiritual figures throughout history have emphasized the importance of introspection and seeking one's true self or higher self as a path to enlightenment or God-realization.
This document provides an overview of the metaphysical views of the ancient Persian prophet Zoroaster. It discusses how Zoroaster conceived of an eternal struggle between good and evil principles in nature, Ahuramazda representing goodness and Druj-Ahriman representing evil. While upholding theological monotheism, Zoroaster's view introduced a philosophical dualism. This dualism created inconsistencies that his followers struggled to reconcile. The document examines different explanations proposed by Zoroaster's schools of thought to reconcile the dualism with monotheism. It also discusses the potential influences of Zoroaster's ideas on later Greek philosophy and Christian Gnosticism.
This document summarizes the contributions of three major Indian philosophers to English literature: Swami Vivekananda, Sri Aurobindo, and Jiddu Krishnamurti. It discusses their philosophical writings and teachings. Vivekananda wrote extensively on yoga and its practices. Sri Aurobindo developed the concept of evolution in Vedantic thought and the philosophy of integral yoga. Krishnamurti dissolved the organization established around him and spoke on philosophical and spiritual subjects independently. Together, these three philosophers helped spread Indian philosophy to Western audiences through their English writings.
A source book in chinese philosophy - wing-tsit chan.pdfLori Head
This document is the preface to "A Source Book in Chinese Philosophy" translated and compiled by Wing-tsit Chan. It discusses the need for Western scholars to study Chinese philosophy in its entirety to truly understand Chinese thought and culture. It explains that the book aims to fill a gap by providing English translations of important Chinese philosophical texts from all time periods and schools of thought. The preface provides context on the book's goals and Chan's approach in translating the materials to make them most useful and accurate for readers seeking to understand Chinese philosophy.
Vedanta has influenced Western culture and philosophy for much longer than is commonly believed. Some academics trace teachings of the pre-Socratic Greek philosopher Pythagoras back to Vedanta. Many prominent Western philosophers from the 18th century onward were deeply influenced by Indian philosophy after encountering translations of Vedic texts. In the 19th century the Theosophical Society and teachers like Vivekananda further spread Vedantic ideas to the West, influencing writers, poets, scientists, and philosophers. Vedantic ideas are now providing a framework for reconciling modern science with spiritual traditions.
This document discusses the influence of Asian religions on the Transcendentalist movement in America in the 19th century. It argues that Transcendentalist figures like Emerson, Thoreau, and the Alcotts were deeply influenced by early translations of Asian religious texts from traditions like Hinduism, Buddhism, Daoism, and Confucianism. While their works are often portrayed as primarily influenced by Western traditions, the document provides evidence that they eagerly read and incorporated ideas from Asian scriptures. It lists many Asian texts that were in their personal libraries and discusses how these texts shaped their worldviews and inspired their writings, even if not always explicitly referenced. The document aims to reshape the traditional narrative of Tran
In this volume Dr. Stalker brings his well-known gifts of religious and literary
insight to the interpretation of the Poetry of the Bible. After an illuminating intro-
ductory discussion of Hebrew poetry, the various poetical books are treated in sym-
pathetic chapters, which are calculated both to open up the Bible as literature, and to
exhibit its great truths alike as guidance for life and as a preparation for Christianity,
(Oxford World's Classics) René Descartes, Ian Maclean - Discourse Method of C...LeeVinh4
René Descartes, Ian Maclean - Discourse Method of Correctly Conducting Ones Reason and Seeking Truth in the Sciences-Oxford University Press, USA (2006).pdf
Western Europeans had a limited understanding of the broader world system during the 15th century, according to the documents. Document 1 describes differing European views on the extent of inhabitable land, showing disagreement and uncertainty. Document 2 describes unfamiliar religious practices in India, indicating limited prior exposure. A historian would say Western Europeans were in a peripheral position, as the documents suggest their knowledge was incomplete and they were just beginning maritime expansion and encounters with other cultures.
Rudolf Steiner introduces the concept of theosophy, or the "Hidden Wisdom", which reveals a higher truth about humanity that is hidden from ordinary senses and understanding. He acknowledges that describing this higher truth will seem nonsensical to those without the "inner sense organ" to perceive it. However, he believes everyone has the potential to develop this sense and understand these deeper truths, which concern the true nature and destiny of all human beings. Steiner aims to communicate theosophy to all people, addressing both those ready to investigate the spiritual world and those only capable of a preliminary understanding, because a feeling for truth exists in every healthy soul.
This document discusses the relationship between knowledge and the sacred. It argues that in the primordial state, knowledge, being, and bliss were united. But through time and manifestation, knowledge has become separated from being and the bliss of union. Especially in modern times, knowledge has become largely externalized and desacralized. However, the essence of knowledge remains inseparable from the sacred, as the substance of knowledge is knowledge of ultimate reality. The chapter explores how intelligence allows humans the possibility of knowing the absolute, and how the fall separated humans from primordial unitive knowledge through a vision of duality rather than unity.
Thoughts-1984 to 2014-on the Metaphysical PoetsRon Price
When I was teaching English literature to matriculation students at a polytechnic in Perth Western Australia back in the early 1990s, in my last decade employed as a FT teacher and lecturer, I had my first serious and systematic contact with the metaphysical poets. It was, though, only a brief contact, since I was also up-to-my-ears-and-eyes in many other aspects of literature, to say nothing of the history and psychology courses I was also teaching at the time in a vocational college which did not then, and does not now, expect its charges to be highly-tuned to the intricacies of poetry in particular and literature in general.
[Shambhala Library] Shunryu Suzuki - Zen Mind, Beginner's Mind (2006, Shambha...Mayur Vashishth
This document provides context and summaries for the book "Zen Mind, Beginner's Mind" by Shunryu Suzuki. It discusses how the book focuses on ordinary Zen practice rather than dramatic spiritual experiences. It also provides biographical details of Suzuki and how he established the first Soto Zen monastery in the US. The book aims to encourage readers to discover their own true nature through Zen practice and maintaining a beginner's mind.
After the Tibetan Emperor Tride Tsutsen (Me Agtsom, 704–5.docxsimonlbentley59018
“After the Tibetan Emperor Tride Tsutsen (Me Agtsom, 704–55
CE) invited the Zen teacher Moheyan from Dunhuang to Tibet,
the Zen teaching was widely spread in Tibet. Jingjue, the
student of Xuanze, wrote Record of the Masters and Students of
the La’ka. Although this text, based on a gradual approach to
the Zen teachings, was translated into the Tibetan language, the
sudden enlightenment teachings of Zen were already
widespread in Tibet, and they were the subject of the Samye
debate. The Chinese character Zen (禪) has two parts that mean
‘symbolize the single’ or ‘inseparable meaning,’ while the great
Kagyu master Phagmodrupa says nonduality is Mahamudra.
Therefore, there is no essential difference between Zen,
Mahamudra, and Dzogchen teachings.”
—His Holiness the Drikung Kyabgon Chetsang, author of The
Practice of Mahamudra
“Zen points directly to the heart mind, but it does so from within
particular cultures, particular perspectives. This collection of
the teachings of a long lost and now found Tibetan school of Zen
gives us another of those perspectives. Master Moheyan and the
other teachers of the Tibetan school of Zen are clearly our
relatives on the Zen way. And I’ve found their unique
perspectives enriching my own understanding, both
encouraging and challenging. I was particularly taken with the
Tantric influences on Tibetan Zen. This selection of some core
texts of Tibetan Zen provides us another map through the
mysteries of our human hearts and minds and helps us walk our
own way to realization. How wonderful!”
—James Ishmael Ford, author of If You’re Lucky, Your Heart Will
Break and Zen Master Who”
“Tibetan Zen is a title both provocative and evocative—
provocative because such a tradition is supposed never to have
existed, evocative because it invites its readers to imagine a lost
world of profound religious exchange, a time before Buddhist
sectarianism had set in, when monks along the ancient Silk Road
explored innovative new practices across cultures. In this
beautifully written book, Sam van Schaik guides his reader into
this world, bringing the Dunhuang manuscripts to life through
his careful analyses. The result is a comprehensive presentation
of an extinct and in many ways unique Buddhist tradition, a
study whose brilliant insights into early esoteric ritual, the
bodhisattva precepts, and much more raise the field to new
levels of sophistication, shedding light on the origins of both
Tibetan Buddhism and Chinese Chan/Zen.”
—Jacob P. Dalton, author of The Taming of the Demons
“Tibetan Zen is an unprecedented work. Van Schaik’s
explanations expand our notion of just what Tibetan Buddhism
was—and is—while his translations offer contemporary readers
the opportunity to expand their own minds by engaging classic
Zen writings from a deeply creative period of Buddhism.”
—Kurtis R. Schaeffer, University of Virginia
ABOUT THE BOOK
Until the early twentieth century, hardly any traces of the
Tibetan tradition of Chinese Chan Buddh.
This document provides an introduction to Sufism by Martin Lings. It defines Sufism as the discipline and science of plunging into divine revelations from God and being drawn back to their eternal source. Sufism aims for direct spiritual knowledge of transcendent truths through inward perception, analogous to sensory experiences. Mystics are concerned with the mysteries of God, rather than just outward religious forms. The path of Sufism involves awakening one's consciousness back towards the supreme self and divine root of being.
This document introduces the Great Books of the Western World collection and discusses the editors' philosophy and approach in compiling it. In 3 sentences:
The editors aimed to reappraise the tradition of Western literature for modern readers by selecting masterpieces that have endured and contributed to the "Great Conversation" over centuries. They believe engaging with these seminal works can help address modern problems by imparting wisdom and cultivating a liberal education. The collection spans over 25 centuries of Western thought but is weighted toward the last 400 years, reflecting how modern times have greatly expanded and enriched the tradition.
Renaissance made its impact not only in the annals of World History but also in the Pondicherry History. Missionaries who had a great zeal towards the Spread of New
Faith to the Fishing Hamlet of Pondicherry started schools and Colleges in and around which gave impetus to spread the light of literacy among the Christian population.
In 1831 Fr. Dupuis entrusted himself to the evangelical works of MEP and started his missionary work through his literature and organising ability. The most talented Fr. Dupuis was recognised by Mgr. Bonnand, the Apostolic Vicar of Pondicherry, who tried to publish books on the matters related to Catholic doctrines. He encouraged Fr. Dupuis and assigned him the task of producing books related to the new faith and Fr. Dupuis became the first printer of Pondicherry.
My article intends to concentrate about the fantabulous works of Fr. Dupuis towards printing the Catholic literary works in Pondicherry and it won’t be an exaggeration to say that Fr. Dupuis was the real, dedicated and unblemished service missionary, offered himself ostensible towards the well-being of the people of Pondicherry and produced in numerous books in order to bring up a kind of cultural synthesis between the French and the Tamil language. His commendable works for Tamil language is immeasurable which are highlighted and discussed further in the article.
Keywords: Evangelisation, hamlet, MEP, Apostolic Vicar.
The Truman Doctrine primarily aided which two countries (Points.docxwsusan1
The Truman Doctrine primarily aided Greece and Turkey. It provided economic and military aid to help them resist communism. American women after WWII took lower paying jobs than they had during the war as factories converted production and veterans returned seeking work. President Truman promoted civil rights by integrating the military in 1948, creating a civil rights committee in 1946, and issuing an executive order banning discrimination in federal agencies in 1948.
The Trouble with (The Term) ArtAuthor(s) Carolyn DeanSour.docxwsusan1
The Trouble with (The Term) Art
Author(s): Carolyn Dean
Source: Art Journal, Vol. 65, No. 2 (Summer, 2006), pp. 24-32
Published by: College Art Association
Stable URL: http://www.jstor.org/stable/20068464 .
Accessed: 19/08/2013 10:04
Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at .
http://www.jstor.org/page/info/about/policies/terms.jsp
.
JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of
content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms
of scholarship. For more information about JSTOR, please contact [email protected]
.
College Art Association is collaborating with JSTOR to digitize, preserve and extend access to Art Journal.
http://www.jstor.org
This content downloaded from 128.227.105.38 on Mon, 19 Aug 2013 10:04:21 AM
All use subject to JSTOR Terms and Conditions
http://www.jstor.org/action/showPublisher?publisherCode=caa
http://www.jstor.org/stable/20068464?origin=JSTOR-pdf
http://www.jstor.org/page/info/about/policies/terms.jsp
http://www.jstor.org/page/info/about/policies/terms.jsp
3
This content downloaded from 128.227.105.38 on Mon, 19 Aug 2013 10:04:21 AM
All use subject to JSTOR Terms and Conditions
http://www.jstor.org/page/info/about/policies/terms.jsp
Carolyn Dean
The Trouble with
(the Term) Art
Inca,"Funerary Rock," c. 1400-1530, stone,
Machu Picchu, Peru (photograph by the
author)
Much of what is today called art was not made as art. This is the case not only
with regard
to early European artifacts and monuments, but also with regard
to
objects made outside the West in places where the concept of
art traditionally has
not been recognized. Not infrequently (although less frequently than in the past),
many of the objects from outside the West that
were not made as art are grouped
together and called "primitive art." This is
so
despite the fact that art historians
and anthropologists, among others, have been fussing about the
term
"primitive
art" and its synonyms since the middle of the twentieth century.
'
In
19^7, Adrian Gerbrands was one of the first to offer a thorough discus
sion of what he called "the problem of the name."2 Yet his proposed
substitute term?non-European art?was also criticized by those in the
field. Suggested alternatives?exotic art; traditional art; the
art of pre
-
industrial people; folk or popular art; tribal art; ethnic
or ethno-art;
ethnographical art; ethnological art; native art; indigenous art; pre
urban art; the art of precivilized people; non-Western art; the indige
nous arts of Africa, Oceania, and the Americas?have all been proposed and cri
tiqued.3 Despite decades of discussion, little has been resolved,
as was seen in
the array of commentary provoked in 1984 by William Rubin's "Primitivism" exhi
bition and .
The treaty of Paris of 1783sold the territory around the Great La.docxwsusan1
The treaty of Paris of 1783
sold the territory around the Great Lakes of the United States
ceded fra more territory to the United States than the colonies had won in the war
gave all Brtish territories west of the Appalachian Mountains to France
confined the United States to territories held by the colonies before the War
.
More Related Content
Similar to THE UPANISHADSBY SWAMI PARAMANANDAMy Creed. (Poe.docx
This document provides an overview of the metaphysical views of the ancient Persian prophet Zoroaster. It discusses how Zoroaster conceived of an eternal struggle between good and evil principles in nature, Ahuramazda representing goodness and Druj-Ahriman representing evil. While upholding theological monotheism, Zoroaster's view introduced a philosophical dualism. This dualism created inconsistencies that his followers struggled to reconcile. The document examines different explanations proposed by Zoroaster's schools of thought to reconcile the dualism with monotheism. It also discusses the potential influences of Zoroaster's ideas on later Greek philosophy and Christian Gnosticism.
This document summarizes the contributions of three major Indian philosophers to English literature: Swami Vivekananda, Sri Aurobindo, and Jiddu Krishnamurti. It discusses their philosophical writings and teachings. Vivekananda wrote extensively on yoga and its practices. Sri Aurobindo developed the concept of evolution in Vedantic thought and the philosophy of integral yoga. Krishnamurti dissolved the organization established around him and spoke on philosophical and spiritual subjects independently. Together, these three philosophers helped spread Indian philosophy to Western audiences through their English writings.
A source book in chinese philosophy - wing-tsit chan.pdfLori Head
This document is the preface to "A Source Book in Chinese Philosophy" translated and compiled by Wing-tsit Chan. It discusses the need for Western scholars to study Chinese philosophy in its entirety to truly understand Chinese thought and culture. It explains that the book aims to fill a gap by providing English translations of important Chinese philosophical texts from all time periods and schools of thought. The preface provides context on the book's goals and Chan's approach in translating the materials to make them most useful and accurate for readers seeking to understand Chinese philosophy.
Vedanta has influenced Western culture and philosophy for much longer than is commonly believed. Some academics trace teachings of the pre-Socratic Greek philosopher Pythagoras back to Vedanta. Many prominent Western philosophers from the 18th century onward were deeply influenced by Indian philosophy after encountering translations of Vedic texts. In the 19th century the Theosophical Society and teachers like Vivekananda further spread Vedantic ideas to the West, influencing writers, poets, scientists, and philosophers. Vedantic ideas are now providing a framework for reconciling modern science with spiritual traditions.
This document discusses the influence of Asian religions on the Transcendentalist movement in America in the 19th century. It argues that Transcendentalist figures like Emerson, Thoreau, and the Alcotts were deeply influenced by early translations of Asian religious texts from traditions like Hinduism, Buddhism, Daoism, and Confucianism. While their works are often portrayed as primarily influenced by Western traditions, the document provides evidence that they eagerly read and incorporated ideas from Asian scriptures. It lists many Asian texts that were in their personal libraries and discusses how these texts shaped their worldviews and inspired their writings, even if not always explicitly referenced. The document aims to reshape the traditional narrative of Tran
In this volume Dr. Stalker brings his well-known gifts of religious and literary
insight to the interpretation of the Poetry of the Bible. After an illuminating intro-
ductory discussion of Hebrew poetry, the various poetical books are treated in sym-
pathetic chapters, which are calculated both to open up the Bible as literature, and to
exhibit its great truths alike as guidance for life and as a preparation for Christianity,
(Oxford World's Classics) René Descartes, Ian Maclean - Discourse Method of C...LeeVinh4
René Descartes, Ian Maclean - Discourse Method of Correctly Conducting Ones Reason and Seeking Truth in the Sciences-Oxford University Press, USA (2006).pdf
Western Europeans had a limited understanding of the broader world system during the 15th century, according to the documents. Document 1 describes differing European views on the extent of inhabitable land, showing disagreement and uncertainty. Document 2 describes unfamiliar religious practices in India, indicating limited prior exposure. A historian would say Western Europeans were in a peripheral position, as the documents suggest their knowledge was incomplete and they were just beginning maritime expansion and encounters with other cultures.
Rudolf Steiner introduces the concept of theosophy, or the "Hidden Wisdom", which reveals a higher truth about humanity that is hidden from ordinary senses and understanding. He acknowledges that describing this higher truth will seem nonsensical to those without the "inner sense organ" to perceive it. However, he believes everyone has the potential to develop this sense and understand these deeper truths, which concern the true nature and destiny of all human beings. Steiner aims to communicate theosophy to all people, addressing both those ready to investigate the spiritual world and those only capable of a preliminary understanding, because a feeling for truth exists in every healthy soul.
This document discusses the relationship between knowledge and the sacred. It argues that in the primordial state, knowledge, being, and bliss were united. But through time and manifestation, knowledge has become separated from being and the bliss of union. Especially in modern times, knowledge has become largely externalized and desacralized. However, the essence of knowledge remains inseparable from the sacred, as the substance of knowledge is knowledge of ultimate reality. The chapter explores how intelligence allows humans the possibility of knowing the absolute, and how the fall separated humans from primordial unitive knowledge through a vision of duality rather than unity.
Thoughts-1984 to 2014-on the Metaphysical PoetsRon Price
When I was teaching English literature to matriculation students at a polytechnic in Perth Western Australia back in the early 1990s, in my last decade employed as a FT teacher and lecturer, I had my first serious and systematic contact with the metaphysical poets. It was, though, only a brief contact, since I was also up-to-my-ears-and-eyes in many other aspects of literature, to say nothing of the history and psychology courses I was also teaching at the time in a vocational college which did not then, and does not now, expect its charges to be highly-tuned to the intricacies of poetry in particular and literature in general.
[Shambhala Library] Shunryu Suzuki - Zen Mind, Beginner's Mind (2006, Shambha...Mayur Vashishth
This document provides context and summaries for the book "Zen Mind, Beginner's Mind" by Shunryu Suzuki. It discusses how the book focuses on ordinary Zen practice rather than dramatic spiritual experiences. It also provides biographical details of Suzuki and how he established the first Soto Zen monastery in the US. The book aims to encourage readers to discover their own true nature through Zen practice and maintaining a beginner's mind.
After the Tibetan Emperor Tride Tsutsen (Me Agtsom, 704–5.docxsimonlbentley59018
“After the Tibetan Emperor Tride Tsutsen (Me Agtsom, 704–55
CE) invited the Zen teacher Moheyan from Dunhuang to Tibet,
the Zen teaching was widely spread in Tibet. Jingjue, the
student of Xuanze, wrote Record of the Masters and Students of
the La’ka. Although this text, based on a gradual approach to
the Zen teachings, was translated into the Tibetan language, the
sudden enlightenment teachings of Zen were already
widespread in Tibet, and they were the subject of the Samye
debate. The Chinese character Zen (禪) has two parts that mean
‘symbolize the single’ or ‘inseparable meaning,’ while the great
Kagyu master Phagmodrupa says nonduality is Mahamudra.
Therefore, there is no essential difference between Zen,
Mahamudra, and Dzogchen teachings.”
—His Holiness the Drikung Kyabgon Chetsang, author of The
Practice of Mahamudra
“Zen points directly to the heart mind, but it does so from within
particular cultures, particular perspectives. This collection of
the teachings of a long lost and now found Tibetan school of Zen
gives us another of those perspectives. Master Moheyan and the
other teachers of the Tibetan school of Zen are clearly our
relatives on the Zen way. And I’ve found their unique
perspectives enriching my own understanding, both
encouraging and challenging. I was particularly taken with the
Tantric influences on Tibetan Zen. This selection of some core
texts of Tibetan Zen provides us another map through the
mysteries of our human hearts and minds and helps us walk our
own way to realization. How wonderful!”
—James Ishmael Ford, author of If You’re Lucky, Your Heart Will
Break and Zen Master Who”
“Tibetan Zen is a title both provocative and evocative—
provocative because such a tradition is supposed never to have
existed, evocative because it invites its readers to imagine a lost
world of profound religious exchange, a time before Buddhist
sectarianism had set in, when monks along the ancient Silk Road
explored innovative new practices across cultures. In this
beautifully written book, Sam van Schaik guides his reader into
this world, bringing the Dunhuang manuscripts to life through
his careful analyses. The result is a comprehensive presentation
of an extinct and in many ways unique Buddhist tradition, a
study whose brilliant insights into early esoteric ritual, the
bodhisattva precepts, and much more raise the field to new
levels of sophistication, shedding light on the origins of both
Tibetan Buddhism and Chinese Chan/Zen.”
—Jacob P. Dalton, author of The Taming of the Demons
“Tibetan Zen is an unprecedented work. Van Schaik’s
explanations expand our notion of just what Tibetan Buddhism
was—and is—while his translations offer contemporary readers
the opportunity to expand their own minds by engaging classic
Zen writings from a deeply creative period of Buddhism.”
—Kurtis R. Schaeffer, University of Virginia
ABOUT THE BOOK
Until the early twentieth century, hardly any traces of the
Tibetan tradition of Chinese Chan Buddh.
This document provides an introduction to Sufism by Martin Lings. It defines Sufism as the discipline and science of plunging into divine revelations from God and being drawn back to their eternal source. Sufism aims for direct spiritual knowledge of transcendent truths through inward perception, analogous to sensory experiences. Mystics are concerned with the mysteries of God, rather than just outward religious forms. The path of Sufism involves awakening one's consciousness back towards the supreme self and divine root of being.
This document introduces the Great Books of the Western World collection and discusses the editors' philosophy and approach in compiling it. In 3 sentences:
The editors aimed to reappraise the tradition of Western literature for modern readers by selecting masterpieces that have endured and contributed to the "Great Conversation" over centuries. They believe engaging with these seminal works can help address modern problems by imparting wisdom and cultivating a liberal education. The collection spans over 25 centuries of Western thought but is weighted toward the last 400 years, reflecting how modern times have greatly expanded and enriched the tradition.
Renaissance made its impact not only in the annals of World History but also in the Pondicherry History. Missionaries who had a great zeal towards the Spread of New
Faith to the Fishing Hamlet of Pondicherry started schools and Colleges in and around which gave impetus to spread the light of literacy among the Christian population.
In 1831 Fr. Dupuis entrusted himself to the evangelical works of MEP and started his missionary work through his literature and organising ability. The most talented Fr. Dupuis was recognised by Mgr. Bonnand, the Apostolic Vicar of Pondicherry, who tried to publish books on the matters related to Catholic doctrines. He encouraged Fr. Dupuis and assigned him the task of producing books related to the new faith and Fr. Dupuis became the first printer of Pondicherry.
My article intends to concentrate about the fantabulous works of Fr. Dupuis towards printing the Catholic literary works in Pondicherry and it won’t be an exaggeration to say that Fr. Dupuis was the real, dedicated and unblemished service missionary, offered himself ostensible towards the well-being of the people of Pondicherry and produced in numerous books in order to bring up a kind of cultural synthesis between the French and the Tamil language. His commendable works for Tamil language is immeasurable which are highlighted and discussed further in the article.
Keywords: Evangelisation, hamlet, MEP, Apostolic Vicar.
Similar to THE UPANISHADSBY SWAMI PARAMANANDAMy Creed. (Poe.docx (18)
The Truman Doctrine primarily aided which two countries (Points.docxwsusan1
The Truman Doctrine primarily aided Greece and Turkey. It provided economic and military aid to help them resist communism. American women after WWII took lower paying jobs than they had during the war as factories converted production and veterans returned seeking work. President Truman promoted civil rights by integrating the military in 1948, creating a civil rights committee in 1946, and issuing an executive order banning discrimination in federal agencies in 1948.
The Trouble with (The Term) ArtAuthor(s) Carolyn DeanSour.docxwsusan1
The Trouble with (The Term) Art
Author(s): Carolyn Dean
Source: Art Journal, Vol. 65, No. 2 (Summer, 2006), pp. 24-32
Published by: College Art Association
Stable URL: http://www.jstor.org/stable/20068464 .
Accessed: 19/08/2013 10:04
Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at .
http://www.jstor.org/page/info/about/policies/terms.jsp
.
JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of
content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms
of scholarship. For more information about JSTOR, please contact [email protected]
.
College Art Association is collaborating with JSTOR to digitize, preserve and extend access to Art Journal.
http://www.jstor.org
This content downloaded from 128.227.105.38 on Mon, 19 Aug 2013 10:04:21 AM
All use subject to JSTOR Terms and Conditions
http://www.jstor.org/action/showPublisher?publisherCode=caa
http://www.jstor.org/stable/20068464?origin=JSTOR-pdf
http://www.jstor.org/page/info/about/policies/terms.jsp
http://www.jstor.org/page/info/about/policies/terms.jsp
3
This content downloaded from 128.227.105.38 on Mon, 19 Aug 2013 10:04:21 AM
All use subject to JSTOR Terms and Conditions
http://www.jstor.org/page/info/about/policies/terms.jsp
Carolyn Dean
The Trouble with
(the Term) Art
Inca,"Funerary Rock," c. 1400-1530, stone,
Machu Picchu, Peru (photograph by the
author)
Much of what is today called art was not made as art. This is the case not only
with regard
to early European artifacts and monuments, but also with regard
to
objects made outside the West in places where the concept of
art traditionally has
not been recognized. Not infrequently (although less frequently than in the past),
many of the objects from outside the West that
were not made as art are grouped
together and called "primitive art." This is
so
despite the fact that art historians
and anthropologists, among others, have been fussing about the
term
"primitive
art" and its synonyms since the middle of the twentieth century.
'
In
19^7, Adrian Gerbrands was one of the first to offer a thorough discus
sion of what he called "the problem of the name."2 Yet his proposed
substitute term?non-European art?was also criticized by those in the
field. Suggested alternatives?exotic art; traditional art; the
art of pre
-
industrial people; folk or popular art; tribal art; ethnic
or ethno-art;
ethnographical art; ethnological art; native art; indigenous art; pre
urban art; the art of precivilized people; non-Western art; the indige
nous arts of Africa, Oceania, and the Americas?have all been proposed and cri
tiqued.3 Despite decades of discussion, little has been resolved,
as was seen in
the array of commentary provoked in 1984 by William Rubin's "Primitivism" exhi
bition and .
The treaty of Paris of 1783sold the territory around the Great La.docxwsusan1
The treaty of Paris of 1783
sold the territory around the Great Lakes of the United States
ceded fra more territory to the United States than the colonies had won in the war
gave all Brtish territories west of the Appalachian Mountains to France
confined the United States to territories held by the colonies before the War
.
The transition into adulthood may differ depending on cultural t.docxwsusan1
The transition into adulthood may differ depending on cultural traditions and rites of passage from adolescence to adulthood. The transition into adulthood is also a time for relationships and romance from a normative perspective.
Describe at least two unique rites of passage to adulthood on the basis of ethnic or cultural variations.
Explain the concepts of pluralism and assimilation and describe how they affect the rites of passage of individuals.
Describe different attachment styles.
Explain the attachment style you feel would be most effective in forming lasting relationships.
Describe the different types of attraction.
Explain the type of attraction you feel would be most effective in establishing lasting relationships.
.
The transition of India from a Hindu to a Muslim state was not a sea.docxwsusan1
The document discusses the transition of India from a Hindu to a Muslim state, which did not occur seamlessly or all at once. It looks at the Gupta period as the golden age of Hindu culture. Students will examine how contact with the outside world through the Silk Road and invasions transformed Indian culture and identity. To succeed, students must understand the main points about India's development and exploration on the Silk Road.
The transition from a traditional society organized along feudal lin.docxwsusan1
The transition from a traditional society organized along feudal lines to a modern society of individuals was a traumatic one marked by tremendous upheaval. Most of the thinkers we have read this term are concerned with this issue and indeed, grappling with the question required new understandings of society and new justifications for social science. Using Marx, Weber, Durkheim explain how they characterized the transition to the modern world and explain what each approach makes visible and what each obscures.
.
The transition from management to governance in international econom.docxwsusan1
The transition from management to governance in international economic relations has been said to have gone through three phases, according to Spero and Hart: Bretton Woods, Interdependence and, Globalization. Discuss the principal variables at each level-of-analysis that you believe account for the demise of one phase and the onset of the succeeding one. Do variables at the same levels lead you to believe that a fourth phase is on the horizon? Why/Why not?
.
The transition into adulthood may differ depending on cultural tradi.docxwsusan1
The transition into adulthood may differ depending on cultural traditions and rites of passage from adolescence to adulthood. The transition into adulthood is also a time for relationships and romance from a normative perspective.
Describe at least two unique rites of passage to adulthood on the basis of ethnic or cultural variations.
Explain the concepts of pluralism and assimilation and describe how they affect the rites of passage of individuals.
Describe different attachment styles.
Explain the attachment style you feel would be most effective in forming lasting relationships.
Describe the different types of attraction.
Explain the type of attraction you feel would be most effective in establishing lasting relationships
.
The Trait Model of Personality[WLOs 2, 3] [CLOs 1, 5] .docxwsusan1
The Trait Model of Personality
[WLOs: 2, 3] [CLOs: 1, 5]
Prior to beginning work on this assignment,
· Read Chapter 8 in the course textbook.
· Read the article
Stability of Personality Traits in Adulthood: Mechanisms and Implications
(Allemand, Steiger, & Hill, 2013).
· Go to the Truity (n.d.)
The Big Five Personality Test
(Links to an external site.)
, and complete the free, confidential personality test that is based on the big five theory. The results of this test may be used to aid in the completion of this assignment. Note that you do not need to register or provide personal information to obtain your results from this website.
This site lists a $29 charge to take the assessment, but that is only if you want the Premium Report. You do not have to pay anything to complete the online assessment. After you have completed the assessment, click the
No, just give me my results
link. This link will take you to a page that will tell you how you scored on each of the five traits in the big five theory.
In addition to the required sources, go to the Ashford University Library and research a minimum of one scholarly source on the trait model of personality (part one of the paper) and one scholarly resource on the big five theory of personality (part two of the paper).
All required and outside sources should be properly cited in your paper.
To assist you in completing the library research required for this assignment, view this
Ashford University Library Quick ‘n’ Dirty
(Links to an external site.)
tutorial, which introduces the Ashford University Library and the research process and provides some library search tips.
This assignment has two parts. In the first part,
· Provide an overview of the trait model of personality in which you identify at least one principal theory and its theorist (i.e., Allport, Cattell, or Eysenck) associated with the model. (Please note that the trait model is more than just the big five—this part of the paper should cover the general history and evolution of the model.)
· Compare and contrast the basic assumptions of the trait model and the psychodynamic model regarding the theorist’s explanations of personality development.
· Use the scholarly sources you researched for this assignment as well as this week’s required sources to support your statements.
In the second part of your paper,
· Describe each of the five traits included in the big five model:
o extroversion,
o agreeableness,
o conscientiousness,
o neuroticism, and
o openness to experience.
(This section demonstrates your understanding of the theory, so do not just copy and paste the explanations provided on the Truity website.)
· Reflect on your results from the test, on each of the five traits.
· Use the scholarly sources you researched for this assignment as well as this week’s required sources to support your statements.
The Trait Model of Personality paper
· Must be five double-spaced pages in length (not including title.
The Tragedy of the CommonsChoose and respond to one of the fol.docxwsusan1
The Tragedy of the Commons
Choose and respond to
one
of the following questions:
Question A
Describe the tragedy of the commons. What problems are presented by the tragedy of the commons for moral evaluation of technological development? How would you address these problems?
Question B
The past few weeks we have been developing a sensitivity to the unintended social effects of technological development. Using some example technologies from the reading, identify some possible deleterious effects and defend your diagnosis.
Use at least two of this week's readings as resources in your initial post..
75-150 words
.
The tragedies of 911 marked a turning point in the perception o.docxwsusan1
The tragedies of 9/11 marked a turning point in the perception of the word “crisis,” especially to people in the United States who had never experienced such an attack on their own soil. The attacks were also a turning point in the perceptions of crisis management and crisis communications.
A crisis management/communications plan saved the lives of numerous people in the World Trade Center (WTC) on that fateful day. Rick Rescola was head of security for Morgan Stanley, which occupied 40 floors in one of the WTC towers. After the 1993 terrorist attack on the WTC, Rescola formed a crisis management team to try to avert an attack or to help employees survive another attack. The team members were in agreement that another attack would occur, and that it would probably occur at the WTC because of the symbolism of the towers being the tallest in the United States.
Team Rescola, as it was called, determined that the next attack would not be a ground attack, because the garage was protected after the 1993 incident. They even took a test flight around the buildings and predicted the attack would be by air.
Crisis communications was necessary to convince employees and managers that preparations needed to be made and that training for evacuation was necessary, and to explain how it would be done. Subsequently, there were drills. Rescola had lighting put in the stairways, and every person knew where the stairways were.
When the planes struck, WTC security advised all persons that it was safer to stay in the building. Rescola and his team began to evacuate employees. A glitch occurred in that one of the stairways was blocked by debris. Visibility was hampered either by smoke or darkness or both. Survivors and some of Rescola’s team members, consultants who were not in the building at the time, told the History Channel that team Rescola went to each floor and yelled, “Is anyone here?” If so, they led them out by alternate stairways. They say the team saved 95 percent of the total number of Morgan Stanley employees.
However, there was not enough time for them to reach every floor. Rescola and some of his team members died when the buildings collapsed. His wife said, when she saw the buildings go down on television, she knew her husband was there still trying to get everyone out.
Questions
1. Consider the Rescola story, what should offices in skyscrapers and large buildings do other than plan for evacuations?
2. Imagine the employees who objected to the training: what would be persuasive messages to them?
3. The 1993 attack was considered a prodrome by Rescola. Why didn't others see it?
4. In a crisis situation, using the image restoration theory, how could an organization determine which publics should receive which messages? Why would you send different messages to different publics?
Must be at least 250 words supported by at least two references
.
The toxic gases that can be associated with smoke can be grouped int.docxwsusan1
The toxic gases that can be associated with smoke can be grouped into three classes. Asphyxiant gas or narcotic gases deprive the body of oxygen. They are also dose related.The two most important asphyxiants are CO and HCN. Irritants is simply irritant gases that affects the senses. Some of the most important gases of irritant gases is halogen acids and some partially oxidized gases. Sometimes gases can be classified as others this is when small materials generates toxic smoke.
75 words minimum
.
The topics must be aligned to the weekly learning outcomes speci.docxwsusan1
The topics must be aligned to the weekly learning outcomes specified at the beginning of this week:
intellectual disability,
Identify data collection and data analysis tools appropriate for student observations.
OR
Describe observational assessment guidelines for the classroom/learning environment.
You must develop and post one substantive post that is open ended, draws on the interest and experience of your classmates in this course, and is directly related to the learning outcomes as indicated above.
Text
Cohen, L. G., & Spenciner, L. J. (2009).
Teaching students with mild and moderate disabilities: Research-based practices
(2nd ed.). Upper Saddle River, NJ: Pearson Education.
.
The Topic The United States adopts English as its official language.docxwsusan1
The Topic: The United States adopts English as its official language.
Minimum of 5 scholarly sources required (heard within the speech and in your written formal outline and in works cited page)
Your research must include
1 academic high-quality source from the CPP library
portal. Even though journal articles and newspaper articles from CPP library student portal are available to you via the Internet, they are not web sites. You may get all of your sources from the library Internet portal from which you can get newspaper, encyclopedia, professional and academic journal articles
.
The topic Distance learning degree and accredidationThe Boo.docxwsusan1
The topic : Distance learning degree and accredidation
The Books
1-
Trivializing teacher education: the accreditation squeeze
by
Johnson, Dale D
2005, ISBN 9780742535350
2-
Towards discursive education: philosophy, technology and modern education
by
Erneling, Christina E., 1951
2010, ISBN 0521144027
3-
Spotlight on technology in education
by
Walser, Nancy
2011, ISBN 9781934742907
4-
Leadership in continuing and distance education in higher education
by
Shoemaker, Cynthia
1998, ISBN 0205268234
5-
What works in distance learning: guidelines
by
O'Neil, Harold F., 1943
2005, ISBN 9781593112608
An AB:
-
One page for Outlines how you will use each source in your final paper
-
Shows which quotes are the most important you your claim
-
Shows how you plan to respond to each source and connect it to your thesis
How do I get an ‘A’ grade? The annotation should include all of the following:
-
Explanation of the main purpose and scope of the cited work —basically, its thesis which shows among other things that you have read and thoroughly understand the source.
-
Description of the work's ‘format and content
-
Author’s background/authority/academic credentials
-
Work’s intended audience
-
Value and significance of the work to the topic under consideration
-
Any shortcomings or bias in the work
-
Any significant special features of the work. (i.e., glossary, appendices, good index)
-
Your own brief impression of the work in 3rd person. For example: “This text is...” NOT: “My impression of this text is...” a
-
Comment on the worth, Effectiveness and usefulness of the work in terms of both the topic being researched and/or your own research project.
-
Make relevant links to other work done in the area, like related sources, possibly including a comparison with some of those already on your list. You may want to establish connections to other aspects of the same argument or opposing views.
***Following are the questions you must consider in your notes. You must have notes discussing in each of the four factors. and your notes should be proportionate to the questions listed.
-
Use 10 of these
Factors one: Relevance and Content
1.
Is the source pertinent to your research? Is this source important to your field of study? How important?, Will you use it at all?
2.
? What is the main point of the source?
3.
What FACTS does this article layout?
4.
What will it be useful for in your paper? How do you plan to use it?
5.
After reading the lecture about the difference between a summary, a paraphrase and a direct quote, what lines do you plan to quote directly? Write them here with the page numbers.
6.
What part of the source agrees or disagrees with the argument in your paper?
7.
Does this source treat your topic extensively or marginally?
8.
Label the specific sections, paragraphs, or pages are directly related to your topic.
9.
Is it good quality information?
10.
What point of view does it hold about your to.
the topic The American poet, Emily Dickinson, had a sad life in .docxwsusan1
the topic
The American poet, Emily Dickinson, had a sad life in which she suffered from health problems and succession of losses. These tragic deaths of her beloved ones affected her writing and style of expression. It can be seen that there is a recurrence of the theme death and immortality in her poems. She imagines death in a lot of different ways such as a buzzing fly. This research paper will tackle her style in several poems such as “I felt a funeral in my brain”, “Because I could not stop for Death”, “I heard a fly buzz when I died” and “my life closed twice before it’s close”
a research paper in which you use the computer to analyze the data to make a frequency list, concordance, and collocations and i want her to tell me which program she used and how
https://wmtang.org/corpus-linguistics/corpus-linguistics/
https://www.youtube.com/watch?v=9nbJGdYS3Is
im talking about the theme of death and immortality and i want her to prove that her works are dominated by this theme
she can add other poems by emily dickenson if she wants
MLA style 15 pages with a brief proposal
Al-balawi 6
Are Graphic Novels Literature: MAUS: a Survivor’s Tale as a Model
Literature has an ever-broadening definition. Oxford advanced learner’s English dictionary defines literature as a piece of writing that is valued as a work of art. With such a broad definition who is to say that newspapers, graffiti, advertisement and even shopping lists are not literature. For many years graphic novels have been considered immature and lacking of literary qualities and the debate of whether or not they are a form of literature has been put on pause. After the winning of Art Spiegelman’s graphic novel Maus: a Survivor’s Tale with Pulitzer’s literary prize, and Alan Moore’s graphic novel Watchmen being listed as one of all-time best novels by Time magazine, the subject has been opened for debate again.
This research aims to address the highly controversial topic of whether graphic novels are literature or not, and intends to answer the question by conducting a study on Art Spiegelman’s graphic novel Maus: a Survivor’s Tale. The presented research will try to answer the main question Are Graphic Novels Literature?. The research will study Maus: a Survivor’s Tale by applying elements of literature such as plot, symbols, characters, themes, tone and setting.
Review of the literature:
Budick, Emily Miller. "SECTION II. Golems, Ghosts, Idols, and Messiahs: Complicated Mourning and the Intertextual Construction of a Jewish Symptom." Jewish Literature and Culture: The Subject of Holocaust Fiction. N.p.: Indiana UP, 2015. 121-83.
In section two Psychoanalytic Listening and Fictions of the Holocaust of this book, the writer provides an analytical review of Maus as one of the best works in Jewish literature. The book gives new information and details regarding Maus and its writer Art Spiegelman which will be of benefit to the research.
C.
The topic of your presentation is your research paper. Create a pres.docxwsusan1
The topic of your presentation is your research paper. Create a presentation of your research using PowerPoint or similar tool. Your final presentation should be 5-10 minutes in length. It should be rich with graphics, images, backgrounds, charts, etc .
Please find the attached research paper for your reference.
.
The topic of your research paper is texting and driving.Assi.docxwsusan1
The topic of your research paper is texting and driving.
Assignment:
1) Using a thesaurus, Wikipedia, or other sources, find synonyms for texting, driving, and texting and driving.
2) Search for texting and driving on Wikipedia. Provide the link to three Wikipedia pages that are related to your topic.
3) Search for the topic on Google Scholar.
4) Using the Citation tool (the Quotations Mark symbol beneath the Google Scholar entry), provide five APA style references for articles that you found that you think would be useful to your paper.
.
Philippine Edukasyong Pantahanan at Pangkabuhayan (EPP) CurriculumMJDuyan
(𝐓𝐋𝐄 𝟏𝟎𝟎) (𝐋𝐞𝐬𝐬𝐨𝐧 𝟏)-𝐏𝐫𝐞𝐥𝐢𝐦𝐬
𝐃𝐢𝐬𝐜𝐮𝐬𝐬 𝐭𝐡𝐞 𝐄𝐏𝐏 𝐂𝐮𝐫𝐫𝐢𝐜𝐮𝐥𝐮𝐦 𝐢𝐧 𝐭𝐡𝐞 𝐏𝐡𝐢𝐥𝐢𝐩𝐩𝐢𝐧𝐞𝐬:
- Understand the goals and objectives of the Edukasyong Pantahanan at Pangkabuhayan (EPP) curriculum, recognizing its importance in fostering practical life skills and values among students. Students will also be able to identify the key components and subjects covered, such as agriculture, home economics, industrial arts, and information and communication technology.
𝐄𝐱𝐩𝐥𝐚𝐢𝐧 𝐭𝐡𝐞 𝐍𝐚𝐭𝐮𝐫𝐞 𝐚𝐧𝐝 𝐒𝐜𝐨𝐩𝐞 𝐨𝐟 𝐚𝐧 𝐄𝐧𝐭𝐫𝐞𝐩𝐫𝐞𝐧𝐞𝐮𝐫:
-Define entrepreneurship, distinguishing it from general business activities by emphasizing its focus on innovation, risk-taking, and value creation. Students will describe the characteristics and traits of successful entrepreneurs, including their roles and responsibilities, and discuss the broader economic and social impacts of entrepreneurial activities on both local and global scales.
Gender and Mental Health - Counselling and Family Therapy Applications and In...PsychoTech Services
A proprietary approach developed by bringing together the best of learning theories from Psychology, design principles from the world of visualization, and pedagogical methods from over a decade of training experience, that enables you to: Learn better, faster!
Level 3 NCEA - NZ: A Nation In the Making 1872 - 1900 SML.pptHenry Hollis
The History of NZ 1870-1900.
Making of a Nation.
From the NZ Wars to Liberals,
Richard Seddon, George Grey,
Social Laboratory, New Zealand,
Confiscations, Kotahitanga, Kingitanga, Parliament, Suffrage, Repudiation, Economic Change, Agriculture, Gold Mining, Timber, Flax, Sheep, Dairying,
Andreas Schleicher presents PISA 2022 Volume III - Creative Thinking - 18 Jun...EduSkills OECD
Andreas Schleicher, Director of Education and Skills at the OECD presents at the launch of PISA 2022 Volume III - Creative Minds, Creative Schools on 18 June 2024.
THE SACRIFICE HOW PRO-PALESTINE PROTESTS STUDENTS ARE SACRIFICING TO CHANGE T...indexPub
The recent surge in pro-Palestine student activism has prompted significant responses from universities, ranging from negotiations and divestment commitments to increased transparency about investments in companies supporting the war on Gaza. This activism has led to the cessation of student encampments but also highlighted the substantial sacrifices made by students, including academic disruptions and personal risks. The primary drivers of these protests are poor university administration, lack of transparency, and inadequate communication between officials and students. This study examines the profound emotional, psychological, and professional impacts on students engaged in pro-Palestine protests, focusing on Generation Z's (Gen-Z) activism dynamics. This paper explores the significant sacrifices made by these students and even the professors supporting the pro-Palestine movement, with a focus on recent global movements. Through an in-depth analysis of printed and electronic media, the study examines the impacts of these sacrifices on the academic and personal lives of those involved. The paper highlights examples from various universities, demonstrating student activism's long-term and short-term effects, including disciplinary actions, social backlash, and career implications. The researchers also explore the broader implications of student sacrifices. The findings reveal that these sacrifices are driven by a profound commitment to justice and human rights, and are influenced by the increasing availability of information, peer interactions, and personal convictions. The study also discusses the broader implications of this activism, comparing it to historical precedents and assessing its potential to influence policy and public opinion. The emotional and psychological toll on student activists is significant, but their sense of purpose and community support mitigates some of these challenges. However, the researchers call for acknowledging the broader Impact of these sacrifices on the future global movement of FreePalestine.
Leveraging Generative AI to Drive Nonprofit InnovationTechSoup
In this webinar, participants learned how to utilize Generative AI to streamline operations and elevate member engagement. Amazon Web Service experts provided a customer specific use cases and dived into low/no-code tools that are quick and easy to deploy through Amazon Web Service (AWS.)
Leveraging Generative AI to Drive Nonprofit Innovation
THE UPANISHADSBY SWAMI PARAMANANDAMy Creed. (Poe.docx
1. THE UPANISHADS
BY SWAMI PARAMANANDA
My Creed. (Poems.) Portrait of the author. Flexible
binding, 2.00. Cloth, $1.50. Postage 10 cts.
Rhythm of Life. (Third Volume of Poems.) Flexible
binding, $2.00. Cloth, $1.50. Postage 10 cts.
The Vigil. (Second Volume of Poems.) Portrait of the
author. Flexible binding, $2.00. Cloth, $1.50.
Postage 10 cts.
Soul'* Secret Door. (Second Edition.) Poems. Flexible
binding, gold lettering, $2.00. Cloth, ink lettering,
$1.50. Postage 10 cts.
Book of Daily Thoughts and Prayers. Flexible bindings,
$2.75 and $2.50. Leather, $3.50. Cloth, $2.00.
Postage 15 cts.
The Path of Devotion. I Sixth Edition.) Cloth, $1.00.
De luxe 51.50. Postage 10 cts
The Way of Peace and Blessedness 3rd Edition.) Por-
trait of author. Cloth, $1.00. Paper, 85 cts., Postage
10 cts.
2. Vedanta in Practice. (Third Edition.) Cloth, $1.00.
Paper, 85 cts. Postage 10 cts.
Reincarnation and Immortality. Cloth, $1.00. Postage
10 cts.
Right Resolutions. Flexible binding, 50 cts. Postage
extra.
Healing Meditations. Flexible binding, 50 cts. Postage
extra.
PRACTICAL SERIES
Cloth. Full set $4.25. Postage extra.
Concentration*and Meditation. New Edition, $1.00.
Faith as a Constructive Force.
*|
Self-Mastery. New Edition.
Creative Power of Silence. > 75c each
Spiritual Healing.
Secret of Right Activity.
COMPARATIVE STUDY SERIES
Emerson and Vedanta. Cloth $1.00. Post, extra.
Christ and Oriental Ideal*. Cloth $1.00 Post, extra.
Plato and Vedic Idealism. Cloth $1.00. Post, extra.
TRANSLATIONS FROM THE SANSKRIT
The Upanishadt. (Third Edition.) Vol. 1. With lucid
commentary. #2.00 Postage 8 cts.
3. Bhagavad-Gita. (Fourth Edition.) Flexible cloth, gold
lettering, $1.50. Yellow cloth, ink lettering, $1.00.
Postage 6 cents.
THE VEDANTA CENTRE, 420 Beacon,
Boston, Mass., U. S. A.
ANANDA-ASHRAMA
La Crescenta, Los Angeles County, California, U.S.A.
THE UPANISHADS
TRANSLATED AND COMMENTATED
BY
SWAMI PARAMANANDA
FROM THE ORIGINAL SANSKRIT TEXT
VOLUME I
THIRD EDITION
Enlarged
PUBLISHED BY
THE VEDANTA CENTRE
BOSTON MASS U S A
COPYRIGHT, 1919, BY
4. SWAMI PARAMANANDA
THE-PLIMPTON-PKESS
N OHWOOD-MASS-U-S-A
Annex
5015857
VOLUME IS
REVERENTLY DEDICATED TO ALL SEEKERS
OF TRUTH AND LOVERS OF WISDOM
PREFACE
A HE translator's idea of rendering the
Upanishads into clear simple English, ac-
cessible to Occidental readers, had its origin
in a visit paid to a Boston friend in 1909.
The gentleman, then battling with a fatal
malady, took from his library shelf a trans-
lation of the Upanishads and, opening it,
expressed deep regret that the obscure and
5. unfamiliar form shut from him what he
felt to be profound and vital teaching.
The desire to unlock the closed doors of
this ancient treasure house, awakened at
that time, led to a series of classes on the
Upanishads at The Vedanta Centre of
Boston during its early days in St. Botolph
Street. The translation and commentary
then given were transcribed and, after
studious revision, were published in the
Centre's monthly magazine, "The Message
of the East," in 1913 and 1914. Still
further revision has brought it to its present
form.
8 Preface
So far as was consistent with a faithful
rendering of the Sanskrit text, the Swami
throughout his translation has sought to
eliminate all that might seem obscure and
confusing to the modern mind. While
6. retaining in remarkable measure the rhythm
and archaic force of the lines, he has tried
not to sacrifice directness and simplicity of
style. Where he has been obliged to use
the Sanskrit term for lack of an exact
English equivalent, he has invariably inter-
preted it by a familiar English word in
brackets; and everything has been done to
remove the sense of strangeness in order that
the Occidental reader may not feel himself
an alien in the new regions of thought opened
to him.
Even more has the Swami striven to keep
the letter subordinate to the spirit. Any
Scripture is only secondarily an historical
document. To treat it as an object of mere
intellectual curiosity is to cheat the world
of its deeper message. If mankind is to
derive the highest benefit from a study of
it, its appeal must be primarily to the
spiritual consciousness; and one of the
salient merits of the present translation lies
7. Preface 9
in this, that the translator approaches his
task not only with the grave concern of the
careful scholar, but also with the profound
reverence and fervor of the true devotee.
EDITOR
BOSTON, March, 1919
CONTENTS
PAGE
INTRODUCTION 13
ISA-UPANISHAD 25
KATHA-UPANISHAD 39
KENA-UPANISHAD 95
MUNDAKA-UPANISHAD 121
8. INTRODUCTION
JL HE Upanishads represent the loftiest
heights of ancient Indo-Aryan thought and
culture. They form the wisdom portion
or Gndna-Kdnda of the Vedas, as con-
trasted with the Karma-Kdnda or sacri-
ficial portion. In each of the four great
Vedas known as Rik, Yajur, Sama and
Atharva there is a large portion which
deals predominantly with rituals and cere-
monials, and which has for its aim to show
man how by the path of right action he may
prepare himself for higher attainment. Fol-
lowing this in each Veda is another portion
called the Upanishad, which deals wholly
with the essentials of philosophic discrimi-
nation and ultimate spiritual vision. For
this reason the Upanishads are known as
the Veddnta, that is, the end or final goal
of wisdom (Veda, wisdom; anta, end).
The name Upanishad has been variously
interpreted. Many claim that it is a com-
9. pound Sanskrit word Upa-ni-shad, signi-
14 Introduction
fying
"
sitting at the feet or in the presence
of a teacher"; while according to other
authorities it means "to shatter" or "to
destroy" the fetters of ignorance. What-
ever may have been the technical reason
for selecting this name, it was chosen un-
doubtedly to give a picture of aspiring
seekers "approaching" some wise Seer in
the seclusion of an Himalayan forest, in
order to learn of him the profoundest
truths regarding the cosmic universe and
God. Because these teachings were usually
given in the stillness of some distant retreat,
where the noises of the world could not
disturb the tranquillity of the contemplative
life, they are known also as Aranyakas,
Forest Books. Another reason for this
10. name may be found in the fact that they
were intended especially for the Vdna-
prasthas (those who, having fulfilled all
their duties in the world, had retired to the
forest to devote themselves to spiritual
study).
The form which the teaching naturally
assumed was that of dialogue, a form later
adopted by Plato and other Greek philoso-
phers. As nothing was written and all
Introduction 1 5
instruction was transmitted orally, the
Upanishads are called Srutis, "what is
heard." The term was also used in the
sense of revealed, the Upanishads being
regarded as direct revelations of God;
while the Smritis, minor Scriptures "re-
corded through memory," were traditional
11. works of purely human origin. It is a
significant fact that nowhere in the Upan-
ishads is mention made of any author or
recorder.
No date for the origin of the Upanishads
can be fixed, because the written text does
not limit their antiquity. The word Sruti
makes that clear to us. The teaching
probably existed ages before it was set
down in any written form. The text itself
bears evidence of this, because not in-
frequently in a dialogue between teacher
and disciple the teacher quotes from earlier
Scriptures now unknown to us. As Pro-
fessor Max Miiller states in his lectures on
the Vedanta Philosophy: "One feels certain
that behind all these lightning-flashes of
religious and philosophic thought there is
a distant past, a dark background of which
we shall never know the beginning." Some
1 6 Introduction
12. scholars place the Vedic period as far back
as 4000 or 5000 B.C.; others from 2000 to
1400 B.C. But even the most conservative
admit that it antedates, by several cen-
turies at least, the Buddhistic period which
begins in the sixth century B.C.
The value of the Upanishads, however,
does not rest upon their antiquity, but upon
the vital message they contain for all times
and all peoples. There is nothing pecu-
liarly racial or local in them. The en-
nobling lessons of these Scriptures are as
practical for the modern world as they
were for the Indo-Aryans of the earliest
Vedic age. Their teachings are summed
up in two Maha-Vdkyam or "great say-
ings": Tat twam asi (That thou art)
and Aham Brahmdsmi (I am Brahman).
This oneness of Soul and God lies at the
very root of all Vedic .thought, and it is
this dominant ideal of the unity of all life
13. and the oneness of Truth which makes the
study of the Upanishads especially bene-
ficial at the present moment.
One of the most eminent of European
Orientalists writes: "If we fix our attention
upon it (this fundamental dogma of the
Introduction 1 7
Vedanta system) in its philosophical sim-
plicity as the identity of God and the Soul,
the Brahman and the Atman, it will be
found to possess a significance reaching
far beyond the Upanishads, their time and
country; nay, we claim for it an inestimable
value for the whole race of mankind. . . .
Whatever new and unwonted paths the
philosophy of the future may strike out,
this principle will remain permanently un-
shaken and from it no deviation can pos-
sibly take place. If ever a general solution
is reached of the great riddle . . . the key
14. can only be found where alone the secret
of nature lies open to us from within, that
is to say, in our innermost self. It was
here that for the first time the original
thinkers of the Upanishads, to their im-
mortal honor, found it. . . ."
The first introduction of the Upanishads
to the Western world was through a trans-
lation into Persian made in the .seventeenth
century. More than a century later the dis-
tinguished French scholar, Anquetil Du-
perron, brought a copy of the manuscript
from Persia to France and translated it into
French and Latin, publishing only the
1 8 Introduction
Latin text. Despite the distortions which
must have resulted from transmission
through two alien languages, the light of
the thought still shone with such brightness
15. that it drew from Schopenhauer the fervent
words: "How entirely does the Oupnekhat
(Upanishad) breathe throughout the holy
spirit of the Vedas! How is every one,
who by a diligent study of its Persian
Latin has become familiar with that in-
comparable book, stirred by that spirit
to the very depth of his Soul! From every
sentence deep, original and sublime thoughts
arise, and the whole is pervaded by a high
and holy and earnest spirit." Again he
says: "The access to (the Vedas) by means
of the Upanishads is in my eyes the greatest
privilege which this still young century
(1818) may claim before all previous cen-
turies." This testimony is borne out by
the thoughtful American scholar, Thoreau,
who writes: "What extracts from the
Vedas I have read fall on me like the light
of a higher and purer luminary which
describes a loftier course through a purer
stratum free from particulars, simple,
universal."
Introduction 19
16. The first English translation was made by
a learned Hindu, Raja Ram Mohun Roy
(1775-1833). Since that time there have
been various European translations
French, German, Italian and English. But
.a mere translation, however accurate and
sympathetic, is not sufficient to make the
Upanishads accessible to the Occidental
mind. Professor Max Miiller after a life-
time of arduous labor in this field frankly
confesses: "Modern words are round, an-
cient words are square, and we may as
well hope to solve the quadrature of the
circle, as to express adequately the ancient
thought of the Vedas in modern English."
Without a commentary it is practically
impossible to understand either the spirit
or the meaning of the Upanishads. They
were never designed as popular Scriptures.
They grew up essentially as text books of
God-knowledge and Self-knowledge, and
like all text books they need interpretation.
Being transmitted orally from teacher to
17. disciple, the style was necessarily extremely
condensed and in the form of aphorisms.
The language also was often metaphorical
and obscure. Yet if one has the perse-
2O Introduction
verance to penetrate beneath these mere
surface difficulties, one is repaid a hundred-
fold; for these ancient Sacred Books contain
the most precious gems of spiritual thought.
Every Upanishad begins with a Peace
Chant (Shanti-patha] to create the proper
atmosphere of purity and serenity. To
study about God the whole nature must
be prepared, so unitedly and with loving
hearts teacher and disciples prayed to the
Supreme Being for His grace and protec-
tion. It is not possible to comprehend the
subtle problems of life unless the thought
is tranquil and the energy concentrated.
Until our mind is withdrawn from the
18. varied distractions and agitations of worldly
affairs, we cannot enter into the spirit of
higher religious study. No study is of
avail so long as our inner being is not at-
tuned. We must hold a peaceful attitude
towards all living things; and if it is lacking,
we must strive fervently to cultivate it
through suggestion by chanting or repeating
some holy text. The same lesson is taught
by Jesus the Christ when He says: "If
thou bring thy gift to the altar and there
rememberest that thy brother hath aught
Introduction 2 1
against thee; leave there thy gift before
the altar and go thy way; first be recon-
ciled to thy brother, and then come and
offer thy gift."
Bearing this lofty ideal of peace in our
minds, let us try to make our hearts free
from prejudice, doubt and intolerance, so
19. that from these sacred writings we may
draw in abundance inspiration, love and
wisdom.
PARAMANANDA
ISA-UPANISHAD
This Upanishad derives its title from the opening words,
Isa-vasya, "God-covered." The use of Isa (Lord) a
more personal name of the Supreme Being than Brahman,
Atman or Self, the names usually found in the Upanishads
constitutes one of Us peculiarities. It forms the clos-
ing chapter of the Yajur-Veda, known as Shukla (White).
Oneness of the Soul and God, and the value of both faith
and works as means of ultimate attainment are the leading
themes of this Upanishad. The general teaching of the
Upanishads is that works alone, even the highest, can bring
only temporary happiness and must inevitably bind a man,
unless through them he gains knowledge of his real Self.
To help him acquire this knowledge is the aim of this and
20. all Upanishads.
ISA-UPANISHAD
PEACE CHANT
OM!
That (the Invisible-Absolute) is
whole; whole is this (the visible phenom-
enal); from the Invisible Whole comes forth
the visible whole. Though the visible whole
has come out from that Invisible Whole, yet
the Whole remains unaltered.
OM! PEACE! PEACE! PEACE!
'TpHE indefinite term "That" is used in the Upanishads
to designate the Invisible-Absolute, because no word
or name can fully define It. A finite object, like a table
or a tree, can be defined; but God, who is infinite and un-
bounded, cannot be expressed by finite language. There-
fore the Rishis or Divine Seers, desirous not to limit the
Unlimited, chose the indefinite term
"
That " to designate
21. the Absolute.
In the light of true wisdom the phenomenal and the
Absolute are inseparable. All existence is in the Absolute;
and whatever exists, must exist in It; hence all manifesta-
tion is merely a modification of the One Supreme Whole,
and neither increases nor diminishes It. The Whole there-
fore remains unaltered.
26 The Upanisbads
ALL
this, whatsoever exists in the uni-
verse, should be covered by the Lord.
Having renounced (the unreal), enjoy (the
Real) . Do not covet the wealth of any man.
TXT'E cover all things with the Lord by perceiving the
Divine Presence everywhere. When the conscious-
ness is firmly fixed in God, the conception of diversity
naturally drops away; because the One Cosmic Existence
shines through all things. As we gain the light of wis-
dom, we cease to cling to the unrealities of this world,
22. and we find all our joy in the realm of Reality.
The word "enjoy" is also interpreted by the great
commentator Sankaracharya as
"
protect," because knowl-
edge of our true Self is the greatest protector and sus-
tainer. If we do not have this knowledge, we cannot be
happy; because nothing on this external plane of phenom-
ena is permanent or dependable. He who is rich in the
knowledge of the Self does not covet external power or
possession.
II
IF
one should desire to live in this world
a hundred years, one should live perform-
ing Karma (righteous deeds). Thus thou
mayest live; there is no other way. By doing
this, Karma (the fruits of thy actions) will
not defile thee.
Isa-Upanishad 27
TF a man still clings to long life and earthly possessions,
23. and is therefore unable to follow the path of Self-
knowledge (Gndna-Nishta) as prescribed in the first
Mantram (text), then he may follow the path of right
action (Karma-Nishld). Karma here means actions per-
formed without selfish motive, for the sake of the Lord
alone. When a man performs actions clinging blindly to
his lower desires, then his actions bind him to the plane of
ignorance or the plane of birth and death; but when the
same actions are performed with surrender to God, they
purify and liberate him.
Ill
AFTER
leaving their bodies, they who
have killed the Self go to the worlds of
the Asuras, covered with blinding ignorance.
npHE idea of rising to bright regions as a reward for
well-doers, and of falling into realms of darkness as a
punishment for evil-doers is common to all great religions.
But Vedanta claims that this condition of heaven and hell
is only temporary; because our actions, being finite, can
produce only a finite result.
24. What does it mean "to kill the Self?" How can the
immortal Soul ever be destroyed? It cannot be destroyed,
it can only be obscured. Those who hold themselves
under the sway of ignorance, who serve the flesh and
neglect the A tman or the real Self, are not able to perceive
the effulgent and indestructible nature of their Soul; hence
they fall into the realm where the Soul light does not
shine. Here the Upanishad shows that the only hell is
absence of knowledge. As long as man is overpowered
28 The Upanishads
by the darkness of ignorance, he is the slave of Nature and
must accept whatever comes as the fruit of his thoughts
and deeds. When he strays into the path of unreality,
the Sages declare that he destroys himself; because he
who clings to the perishable body and regards it as his true
Self must experience death many times.
T
IV
VHAT One, though motionless, is swifter
than the mind. The senses can never
overtake It, for It ever goes before. Though
25. immovable, It travels faster than those who
run. By It the all-pervading air sustains all
living beings.
'T"VHIS verse explains the character of the Atman or Self.
A finite object can be taken from one place and put
in another, but it can only occupy one space at a time.
The Atman, however, is present everywhere; hence,
though one may run with the greatest swiftness to over-
take It, already It is there before him.
Even the all-pervading air must be supported by this
Self, since It is infinite; and as nothing can live without
breathing air, all living things must draw their life from
the Cosmic Self.
V
IT
moves and It moves not. It is far and
also It is near. It is within and also It
is without all this.
Isa-Upanishad 29
26. TT is near to those who have the power to understand It,
for It dwells in the heart of every one; but It seems
far to those whose mind is covered by the clouds of sensual-
ity and self-delusion. It is within, because It is the inner-
most Soul of all creatures; and It is without as the essence
of the whole external universe, infilling it like the all-
pervading ether.
VI
HE who sees all beings in the Self and theSelf in all beings, he
never turns away
from It (the Self).
VII
HE
who perceives all beings as the Self,
for him how can there be delusion or
grief, when he sees this oneness (every-
where) ?
1LJE who perceives the Self everywhere never shrinks
from anything, because through his higher conscious-
ness he feels united with all life. When a man sees God
in all beings and all beings in God, and also God dwelling
in his own Soul, how can he hate any living thing? Grief
27. and delusion rest upon a belief in diversity, which leads to
competition and all forms of selfishness. With the realiza-
tion of oneness, the sense of diversity vanishes and the
cause of misery is removed.
30 The Upanishads
VIII
HE (the Self) is all-encircling, resplendent,bodiless, spotless,
without sinews, pure*
untouched by sin, all-seeing, all-knowing,
transcendent, self-existent; He has disposed
all things duly for eternal years.
n^HIS text defines the real nature of the Self. When
our mind is cleansed from the dross of matter, then
alone can we behold the vast, radiant, subtle, ever-pure
and spotless Self, the true basis of our existence.
IX
THEY
enter into blind darkness who
worship Avidya (ignorance and delu-
sion) ; they fall, as it were, into greater dark-
28. ness who worship Vidya (knowledge).
X
BY Vidya
one end is attained; by Avidya,
another. Thus we have heard from
the wise men who taught this.
XI
HE who knows at the same time bothVidya and Avidya, crosses
over death
by Avidya and attains immortality through
Vidya.
Isa- Upanishad 3 1
'
I ''HOSE who follow or "worship" the path of selfishness
and pleasure (Avidyd), without knowing anything
higher, necessarily fall into darkness; but those who
worship or cherish Vidyd (knowledge) for mere intellectual
pride and satisfaction, fall into greater darkness, because
the opportunity which they misuse is greater.
In the subsequent verses Vidyd and Avidyd are used in
29. something the same sense as "faith" and "works" in the
Christian Bible; neither alone can lead to the ultimate
goal, but when taken together they carry one to the Highest.
Work done with unselfish motive purifies the mind and
enables man to perceive his undying nature. From this
he gains inevitably a knowledge of God, because the Soul
and God are one and inseparable; and when he knows
himself to be one with the Supreme and Indestructible
Whole, he realizes his immortality.
XII
THEY
fall into blind darkness who wor-
ship the Unmanifested and they fall
into greater darkness who worship the
manifested.
XIII
BY
the worship of the Unmanifested one
end is attained; by the worship of the
manifested, another. Thus we have heard
from the wise men who taught us this.
30. 32 The Upanishads
XIV
HE who knows at the same time both theUnmanifested (the
cause of manifesta-
tion) and the destructible or manifested, he
crosses over death through knowledge of the
destructible and attains immortality through
knowledge of the First Cause (Unmani-
fested).
IS particular Upanishad deals chiefly with the
Invisible Cause and the visible manifestation; and
the whole trend of its teaching is to show that they are
one and the same, one being the outcome of the other;
hence no perfect knowledge is possible without simultane-
ous comprehension of both. The wise men declare that he
who worships in a one-sided way, whether the visible
or the invisible, does not reach the highest goal. Only
he who has a co-ordinated understanding of both the
visible and the invisible, of matter and spirit, of activity
and that which is behind activity, conquers Nature and
thus overcomes death. By work, by making the mind
31. steady and by following the prescribed rules given in the
Scriptures, a man gains wisdom. By the light of that
wisdom he is able to perceive the Invisible Cause in all
visible forms. Therefore the wise man sees Him in every
manifested form. They who have a true conception of
God are never separated from Him. They exist in Him
and He in them.
Isa- Upanishad 33
XV
face of Truth is hidden by a golden
I disk. O Pushan (Effulgent Being)!
Uncover (Thy face) that I, the worshipper
of Truth, may behold Thee.
XVI
O PUSHAN! O Sun, sole traveller ofthe heavens, controller of
all, son of
Prajapati, withdraw Thy rays and gather up
Thy burning effulgence. Now through Thy
Grace I behold Thy blessed and glorious form.
The Purusha (Effulgent Being) who dwells
within Thee, I am He.
"LJERE the sun, who is the giver of all light, is used as
32. the symbol of the Infinite, giver of all wisdom. The
seeker after Truth prays to the Effulgent One to control
His dazzling rays, that his eyes, no longer blinded by them,
may behold the Truth. Having perceived It, he proclaims :
"Now I see that that Effulgent Being and I are one and
the same, and my delusion is destroyed." By the light of
Truth he is able to discriminate between the real and the
unreal, and the knowledge thus gained convinces him that
he is one with the Supreme; that there is no difference
between himself and the Supreme Truth; or as Christ said,
"I and my Father are one."
34 The Upatiishads
XVII
MAY my
life-breath go to the all-
pervading and immortal Prdna, and
let this body be burned to ashes. Om!
O mind, remember thy deeds! O mind, re-
member, remember thy deeds! Remember!
CEEK not fleeting results as the reward of thy actions,
O mind! Strive only for the Imperishable. This
33. Manlram or text is often chanted at the hour of death to
remind one of the perishable nature of the body and the
eternal nature of the Soul. When the clear vision of the
distinction between the mortal body and the immortal
Soul dawns in the heart, then all craving for physical
pleasure or material possession drops away; and one can
say, let the body be burned to ashes that the Soul may
attain its freedom; for death is nothing more than the
casting-off of a worn-out garment.
XVIII
OAGNI
(Bright Being)! Lead us to
blessedness by the good path. O Lord !
Thou knowest all our deeds, remove all evil
and delusion from us. To Thee we offer our
prostrations and supplications again and
again.
Here ends this Upanishad
Isa- Upanishad 3 5
34. 'TpHIS Upanishad
is called Isa-Vasya-Upanishad, that
which gives Brahma-Vidyd or knowledge of the All-
pervading Deity. The dominant thought running through
it is that we cannot enjoy life or realize true happiness
unless we consciously "cover" all with the Omnipresent
Lord. If we are not fully conscious of that which sustains
our life, how can we live wisely and perform our duties?
Whatever we see, movable or immovable, good or bad, it is
all "That." We must not divide our conception of the
universe; for in dividing it, we have only fragmentary
knowledge and we thus limit ourselves.
He who sees all beings in his Self and his Self in all
beings, he never suffers; because when he sees all creatures
within his true Self, then jealousy, grief and hatred van-
ish. He alone can love. That All-pervading One is self-
effulgent, birthless, deathless, pure, untainted by sin and
sorrow. Knowing this, he becomes free from the bondage
of matter and transcends death. Transcending death
35. means realizing the difference between body and Soul and
identifying oneself with the Soul. When we actually
behold the undecaying Soul within us and realize our true
nature, we no longer identify ourself with the body which
dies and we do not die with the body.
Self-knowledge has always been the theme of the Sages;
and the Upanishads deal especially with the knowledge of
the Self and also with the knowledge of God, because there
is no difference between the Self and God. They are one
and the same. That which comes out of the Infinite Whole
must also be infinite; hence the Self is infinite. That is
36 The Upanishads
the ocean, we are the drops. So long as the drop remains
separate from the ocean, it is small and weak; but when it
is one with the ocean, then it has all the strength of the
ocean. Similarly, so long as man believes himself to be
separate from the Whole, he is helpless; but when he
identifies himself with It, then he transcends all weakness
36. and partakes of Its omnipotent qualities.
KATHA-UPANISHAD
The Katha-Upanishad is probably the most widely
known of all the Upanishads. It was early translated into
Persian and through this rendering first made its way into
Europe. Later Rdjd Ram Mohun Roy brought out an
English version. It has since appeared in various lan-
guages; and English, German and French writers are all
agreed in pronouncing it one of the most perfect expressions
of the religion and philosophy of the Vedas. Sir Ed-win
Arnold popularized it by his metrical rendering under the
name of
"
The Secret of Death," and Ralph Waldo Emerson
gives its story in brief at the close of his essay on "Immor-
tality."
There is no consensus of opinion regarding the place of
this Upanishad in Vedic literature. Some authorities
45. 1
2
3
4
5
6
7
8
Comply with increased regulation and traceability requirements
Keep up with the pace of product innovation
Overcome a shortage of skilled labor
Control capital, pay, and benefits costs
Manage environmental concerns
Balance productivity throughput with maintenance requirements
Manage competitive pressure driven by globalization
Synchronize activities with the supply chain
48. Difficult to achieve economies of scale
Require technological capabilities to achieve the supply chain
visibility and synchronization
Increased risk of disruption
Smart Manufacturing
Mass Production
Lean Manufacturing
Flexible Manufacturing
Adaptive Manufacturing
High capital investment
System complexity
Require skilled technician
Require disciplined & high level of planning
Require seamless transfer of knowledge and real-time
information
Require capabilities of a network with messaging standards
Require analytical toolkit
Require flexible automation
67. Summary
Demand management involves “focused efforts to estimate and
manage customers’ demand, with the intention of using this
information to shape operating decisions.”
Three common techniques for demand forecast are simple
moving average, weighted moving average, and exponential
smoothing. Using a forecasting technique that best fits the
nature of the data is key to minimize forecast error.
Many forecasts are made across internal functions and
throughout the supply chain.
The S&OP process involves participation from sales,
operations, and finance to arrive at an internal consensus
forecast.
CPFR is a method to allow trading partners in the supply chain
to collaboratively develop and agree upon a forecast of sales to
enable integrated operational planning and execution.
(||/)100
MAPE
tt
ED
n
å
=
||
MAD
t
E
n
å
=
2
82. COGS
Supply Chain Asset Management
Cash to cash cycle time
Return on SC fixed assets
Supply Chain Reliability
Perfect order
Customer Service
Stockout Issues
A stockout occurs when desired quantities of finished goods are
not available when or where a customer needs them.
As a result, one of four possible events might occur.
24
90. segmentation tools with CRM allows companies to differentiate
their offerings to different customer segments.
Order execution is the buyer-seller interface in the market and
directly influences customer service (time, dependability,
communications, and convenience).
Five outputs from order management influencing customer
service, customer satisfaction, and profitability are: (1) Product
availability, (2) Order cycle time, (3) Logistics operations
responsiveness, (4) Logistics system information, and (5)
Postsale logistics support.
Requirements
· All responses in the discussion board must be written in your
own words demonstrating your understanding and analysis of
the topics being discussed.
· Use APA Format and Cite all work
· Each Discussion
Discussion Cases Part 1
Case 6.2 Elvis Golf Ltd. PG. 204; Complete questions #1 and
#3.
Discussion Cases Part 2
Identify a key Fortune 500 Company and identify its work in a
Supply Chain.
Submit 2 paragraphs (50-100 words) describing the Company
and its work as a Supply Chain and include what is in the
Supply Chain and how they operate.
91. Discussion Cases Part 3
Case 8.2 Webers, Inc PG. 286; Complete question #1.
Text Book
Title: Supply Chain Management: A Logistics Perspective
ISBN-13: 9781305888692 / ISBN-10: 1305859979
Author: John J. Coyle; C. John Langley; Robert A. Novack;
Brian Gibson
Edition: 10
Philosophy 7: Asian Philosophy (Spring 2020)
Paper Guidelines
1
Paper #1: Hinduism
Choose from one from the following two options:
1) a passage from a particular Upanishad or from the Bhagavad
Gita.
2) a mahavakya (e.g., tat tvam asi—“you are that”) [see Hindu
terms handout for all 4
mahavakyas]
and
Analyze and explain the passage/mahavakya as thoroughly and
precisely as you can,
staying close to the text. I want you to try to capture the essence
of the passage/mahavakya
you choose. You might imagine that what you are trying to do is
teach someone what the
92. passage/mahavakya means within the context of Hinduism.
I am looking for in-depth and detailed analysis/explanation, as
well as the deployment of
appropriate Hindu terminology (e.g.: karma, Brahman, Atman,
samsara, maya, etc.).
See more below.
N.B.: All of the ideas we have learned in Hinduism
interpenetrate. You won’t be able to
talk about one idea without talking about some of the others.
But try to focus your
efforts explaining the passage, defining and using terminology
as need-be, given the
passage/mahavakya you choose.
Paper Details
Due Date
FRIDAY, February 21st on Canvas by MIDNIGHT
Paper Length
At least 3 full pages of text (“full” beginning from the place on
the page that your first
paragraph starts, not the top of the piece of paper). No more
than 4 pages.
Paper Format
Double-spaced
12-point font (use a standard font, of your choice, but nothing
difficult to read, please)
1” margins
Terminology
Philosophical writing generally assigns weight to technical
93. terms that are unique and
significant within that specific system or thinker’s texts (think
of Plato’s “Forms” or
Descartes’ “thinking thing”). The weight of terms like
“Brahman,” and “Atman” (Self),
and karma are essential to understanding Hinduism, so make
sure you strive to use
these terms correctly, defining them when you introduce them,
and—overall—show
comprehension of the work they do within Hindu thought,
generally, and your
passage/mahavakya, specifically.
Philosophy 7: Asian Philosophy (Spring 2020)
Paper Guidelines
2
Textual Evidence/Citations
I expect you to use the text, which means: offer quotes from the
text that support your
analysis/explanation. USE ONLY PRIMARY TEXT (i.e., no
material from introductions
or the chapter introductions). You are writing a text-based
analysis/explanation, and I
expect you to explain your passage/mahavakya with textual
support from other Hindu
primary texts (i.e., other passages from particular Upanishads,
or from the Bhagavad
Gita).
94. Please simply cite parenthetically within the body of your text
(no footnotes), using the
following model (note that the title of an Upanishad are
italicized, but the Bhagavad
Gita, like the Bible, is not):
For The Upanishads = (Name of Upanishad, page #). E.g.:
(Mundaka, 186).
The line and verse numbers are often confusing within
individual Upanishads, so since
we all used the same edition, please just give the page number.
For The Bhagavad Gita = (BG, verse #:line #). E.g.: (BG, 6:29).
Since most students seem to be completely oblivious when it
comes to in-text,
parenthetical citations, here is a paradigm to follow, in terms of
grammar and
punctuation:
…Krishna tells Arjuna, “quit your whining, you big baby” (BG,
2:12). [not a real quote]
The quotation marks designate only the quoted text, and the
period goes at the end of
the sentence, after the parentheses. This is a rule that far too
many students do not know
and/or follow. (And periods and commas go inside double-
quotation marks).
****YOU ARE NOT ALLOWED TO USE OR CITE OUTSIDE
SOURCES****
Final Comments
95. I will be grading these papers with an eye toward their
execution and presentation, which
includes grammar, syntax, spelling, punctuation, etc. This is an
“execution-based”
assignment (see Syllabus).
Likewise, I am looking for you to strive to articulate yourself
clearly and with precision.
Admittedly, this is not an easy task when it comes to
philosophical issues and especially
to ideas that exist beyond “name and form”—it takes practice
and effort. I am looking to see
genuine effort to really grapple with the text, make important
connections, follow the
movement of its thinking, and attempt to offer an explanation
that goes beyond a
superficial reading.
If you struggle with writing, seek help at the University Writing
Center:
https://pennstatelearning.psu.edu/tutoring/writing
Make sure you hand in a proofread, polished, college-level
essay!
Good luck writing!