The Origins of Evil in Hindu Mythology

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Motilal Banarsidass Publ., 1988 - Religion - 411 pages
This sequel to the widely read zen and the brain continues james austins explorations into the key interrelationships between zen buddhism and brain research in zen-brain reflections, austin, a clinical neurologist, researcher, and zen practi-tioner, examines the evolving psycho-logist, researcher, and zen practi-tioner, examines the evolving psycho-logical processes and brain changes associated with the path of long-range meditative training austin draws not only on the latest neuroscience research and new neuroimaging studies but also on zen literature and his personal experience with alternate states of consciousness zen-brain reflections takes up where the earlier book left off it addresses such questions as: how do placebos and acupuncture change the brain can neuroimaging studies localize the sites where our notions of self arise how can the latest brain imaging methods monitor meditators more effectively how do long years of meditative training plus brief enlightened states produce pivotal transformations in the physiology of the brain in many chapters testable hypotheses suggest ways to correlate normal brain functions and meditative training with the phenomena of extraordinary states of consciousness after briefly introducing the topic of zen and describing recent research into meditation, austin reviews the latest studies on the amygdala, frontotemporal interactions, and paralimbic extensions of the limbic system he then explores different states of consciousness, both the early superficial absorptions and the later, major peak experiences this discussion begins with the states called kensho and satori and includes a fresh analysis of their several different expressions of oneness he points beyond the still more advanced states toward that rare ongoing stage of enlightenment that is manifest as sage wisdom finally, with
 

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Page 212 - And the Lord God said, Behold, the man is become as one of us, to know good and evil : and now, lest he put forth his hand, and take also of the tree of life...
Page 57 - And there was war in heaven: Michael and his angels fought against the Dragon; and the Dragon fought and his angels. And prevailed not; neither was their place found any more in heaven. And the great Dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast into the earth, and his angels were cast out with him.
Page 248 - And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat: but of the tree of the knowledge of good and evil, thou shall not eat of it: for in the day that thou eatest thereof thou shalt surely die.
Page 174 - And the Lord said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil?
Page 139 - Then a spirit passed before my face; the hair of my flesh stood up : it stood still, but I could not discern the form thereof : an image was before mine eyes, there was silence, and I heard a voice saying, Shall mortal man be more just than God ? Shall a man be more pure than his Maker?
Page 167 - reflection on dirt involves reflection on the relation of order to disorder, being to non-being, form to formlessness, life to death.
Page 46 - But he said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips.
Page 374 - ... healthy-mindedness is inadequate as a philosophical doctrine, because the evil facts which it refuses positively to account for are a genuine portion of reality ; and they may after all be the best key to lif e's significance, and possibly the only openers of our eyes to the deepest levels of truth.
Page 1 - If God were good, He would wish to make his creatures perfectly happy, and if God were almighty He would be able to do what He wished. But the creatures are not happy. Therefore God lacks either goodness, or power, or both.
Page 248 - And the serpent said unto the woman, ye shall not surely die, for God doth know that in the day ye eat thereof then your eyes shall be opened and ye shall be as gods, knowing good and evil.

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