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The Neo-Vedanta Philosophy of Swami Vivekananda
VEDA’S JOURNAL OF ENGLISH LANGUAGE AND LITERATURE (JOELL) Vol.6 Issue 4 An International Peer Reviewed (Refereed) Journal 2019 Impact Factor (SJIF) 4.092 http://www.joell.in RESEARCH ARTICLE THE NEO-VEDANTA PHILOSOPHY OF SWAMI VIVEKANANDA Tania Baloria (Ph.D Research Scholar, Jaipur National University, Jagatpura, Jaipur.) doi: https://doi.org/10.33329/joell.64.19.108 ABSTRACT This paper aims to evaluate the interpretation of Swami Vivekananda‘s Neo-Vedanta philosophy.Vedanta is the philosophy of Vedas, those Indian scriptures which are the most ancient religious writings now known to the world. It is the philosophy of the self. And the self is unchangeable. It cannot be called old self and new self because it is changeless and ultimate. So the theory is also changeless. Neo- Vedanta is just like the traditional Vedanta interpreted with the perspective of modern man and applied in practical-life. By the Neo-Vedanta of Swami Vivekananda is meant the New-Vedanta as distinguished from the old traditional Vedanta developed by Sankaracharya (c.788 820AD). Neo-Vedantism is a re- establishment and reinterpretation Of the Advaita Vedanta of Sankara with modern arguments, in modern language, suited to modern man, adjusting it with all the modern challenges. In the later nineteenth century and early twentieth century many masters used Vedanta philosophy for human welfare. Some of them were Rajarammohan Roy, Swami DayanandaSaraswati, Sri CattampiSwamikal, Sri Narayana Guru, Rabindranath Tagore, Mahatma Gandhi, Sri Aurobindo, and Ramana Maharsi. Keywords: Female subjugation, Religious belief, Liberation, Chastity, Self-sacrifice. Author(s) retain the copyright of this article Copyright © 2019 VEDA Publications Author(s) agree that this article remains permanently open access under the terms of the Creative Commons Attribution License 4.0 International License . -
Psychedelics and Entheogens: Implications of Administration in Medical and Non- Medical Contexts
Psychedelics and Entheogens: Implications of Administration in Medical and Non- Medical Contexts by Hannah Rae Kirk A THESIS submitted to Oregon State University Honors College in partial fulfillment of the requirements for the degree of Honors Baccalaureate of Science in Biology (Honors Scholar) Presented May 23, 2018 Commencement June 2018 AN ABSTRACT OF THE THESIS OF Hannah Rae Kirk for the degree of Honors Baccalaureate of Science in Biology presented on May 23, 2018. Title: Psychedelics and Entheogens: Implications of Administration in Medical and Non-Medical Contexts. Abstract approved:_____________________________________________________ Robin Pappas Psychedelics and entheogens began as religious sacraments. They were apotheosized for their mind-expanding powers and were thought to open realms to the world of the Gods. It was not until the first psychedelic compound was discovered in a laboratory setting a mere hundred years ago that they entered into formal scientific study. Although they were initially well-received in academic and professional circles, research into their potential was interrupted when they were made illegal. Only recently have scientists renewed the investigation of psychedelic substances, in the hope of demonstrating their potential in understanding and healing the human mind. This thesis will explore the history of psychedelics and entheogens, consider the causes behind the prohibition of their research, and outline their reintroduction into current scientific research. Psychedelic compounds have proven to be magnifiers of the mind and, under appropriate circumstances, can act as medicaments in both therapeutic and non-medical contexts. By exploring the journey of psychedelic substances from sacraments, to therapeutic aids, to dangerous drugs, and back again, this thesis will highlight what is at stake when politics and misinformation suppresses scientific research. -
As Late As 1929, Aldous Huxley Had No Interest in and Even No Sympathy for Utopian Or Futuristic Fiction
CHAPTER ONE AROUND THE WORLD IN 264 DAYS As late as 1929, Aldous Huxley had no interest in and even no sympathy for utopian or futuristic fiction. In “Spinoza’s Worm”, an essay whose images and examples he would repeat a number of times, he dismissed it, commenting: My own feeling, whenever I see a book about the Future, is one of boredom and exasperation. What on earth is the point of troubling one’s head with speculation about what men may, but almost certainly will not, be like in A. D. 20,000?1 Earlier in Those Barren Leaves (1925), his character Chelifer dismisses Utopia as a state of total boredom: … in the Utopian state where everybody is well-off, educated and leisured, everybody will be bored; unless for some obscure reason the same causes fail to produce the same effects. Only two or three hundred people out of every million could survive a lifetime in a really efficient Utopian state. The rest would simply die of spleen.2 These words cut ironically across his career, because in 1929 he was but two years away from writing Brave New World, thus creating the best known, most studied, most censored, and most discussed utopian world of the twentieth century. Since the book’s publication in 1932, its British and American publishers have printed over ten million paperback copies. Although Huxley did not recognize it in 1929, he had already gathered most of the materials that would go into the making of Brave New World. From the time he and Maria sailed aboard the S.S. -
Mysticism and Pacifism
Chapter 4 Mysticism and Pacifism Huxley’s mystical turn in the mid-1930s was intimately associated with paci- fism, and his pacifist convictions were reinforced by the mystical philosophy of Gerald Heard and Jiddu Krishnamurti. As noted in Chapter 1, Huxley’s involve- ment with Ottoline Morrell and the Garsington set during World War i had led him to adopt a pacifist position, and the rise of Mussolini and Hitler and the imperial tensions of the 1930s had done nothing to change his mind. His disparaging article “What Gandhi Fails to See” (1930), would seem to contradict this statement, but Huxley was not objecting to Gandhi as a pacifist but as an “ascetic salvationist” whose spirituality blinded him to inconvenient facts, such as the “distressingly easy passage from non-violence to violence”,1 or the fact that reverting to a pre-industrial civilisation, as Gandhi was advocating, would entail the “death by starvation of millions upon millions of human be- ings” (in other words, the exponential increase in population made possible by industrialisation).2 Huxley’s interest in mysticism had been dampened by his trip to India and south-east Asia in 1925–26. In the article, Gandhi is pilloried as a representative of the kind of Hindu spirituality that Huxley had deplored in Jesting Pilate (1926): “To my mind ‘spirituality’ […] is the primal curse of India and the cause of all her misfortunes. […] A little less spirituality and the Indians would now be free – free from foreign dominion and from the tyranny of their own prejudices and traditions”.3 But as the 1930s progressed, Huxley was compelled by personal circumstances to re-evaluate his opinion of both Gandhi and mysticism and by 1936 he was publicly advocating satyagraha and practising meditation with Gerald Heard and members of the Peace Pledge Union (ppu). -
The Thought of Aldous Huxley M
The Thought of Aldous Huxley M. M. Kirkwood University of Toronto Quarterly, Volume 6, Number 2, January 1937, pp. 189-198 (Article) Published by University of Toronto Press For additional information about this article https://muse.jhu.edu/article/549974 [ Access provided at 12 Oct 2020 10:12 GMT from USP-Universidade de São Paulo ] THE THOUGHT OF ALDOUS HUXLEY M. M . KIRKWOOD N an article which appeared in the London Mercury of January, 1933, G. K. Chesterton placed Huxley I among the young moderns whom he attacked as "witty, brilliant and fashionable bankrupts." This view of Huxley in particular has been a common one, for brilliance and wit animate whatever he writes, and, having written for a world that wanted to be amused, he has become fashionable. Mr. Chester to ~' understood him merely to mock, as one having no religious belief and seeing no purpose in the world or in the will. Whether this be a real aspe.ct of his work or not, readers have not found it easy to resist a writer who remarks in connection wi th one of his characters that "no chameleon can live with comfort on a tartan," and who concludes his descrip tion of his own agonie,s during a first ride on an elephant with the comment, "I returned full of admiration for Hannibal. He crossed the Alps on an elephant." Numerous quips by Huxley include the statement that "Puritans like to wear the fig-leaf over the mouth," while in a serious essay on the evolution of theologies, he uses the astonishing figure, "Men's religious life works on the principle of a hot-water system." Huxley's voca bulary is no less en tertaining than his figures of coml?arison, and we find ourselves stimulated if not always illuminated by "minusculous" and "callipygous," "wamblingly" and "bombinating," "geodesic" and "mixo Iydian." It is as if the creator of "brillig" and "slithy toves" had come to life again, challenging us to under stand as well as to enjoy him. -
About Pythagoras, Problem Solving, 1981, 071 3 (5/6), 1–11
Revised version of: The “truth” about Pythagoras, Problem Solving, 1981, 071 3 (5/6), 1–11. How Did Pythagoras Do It? Although geometry had been my favorite subject in high school, and in 1937 I was nearly halfway to a never finished doctorate in mathematics, no one had ever told me that Pythagoras had probably proved his theorem (if, indeed, it was he who proved it) by an intuitively much more convincing method than the algebraic development we had been taught in school. I happened upon that revelation in “Young Archimedes”, a short story by Aldous Huxley, which, unlike algebra, made an indelible impression on me.1 I found it once more in print 40 years later in Ackermann’s Theories of Knowledge.2 Seeing it neatly drawn in black and white helped me formulate a question from my vague feeling of wonder: How could Pythagoras ever have thought of that proof if he didn’t already have an idea of what he wanted to prove? It’s plausible that, in some context or other (or even just doodling) one might draw a square and place two crossed perpendiculars in it, so that the area is divided into two equal rectangles and two unequal squares. It’s also conceivable that one might add diagonals to each of the rectangles, still without the presupposition of any particular plan (Fig.1). Then. however, to draw a second square and to arrange the four triangles in the particular way necessary to prove a theorem one does not yet know (Fig.2)—that is something that seems very unlikely to be purely fortuitous. -
Brave New World Mindless Hedonism ALDOUS HUXLEY and Consumerism Chatto & Windus: 1932
COMMENT BOOKS & ARTS by eugenics, drugs, Brave New World mindless hedonism ALDOUS HUXLEY and consumerism Chatto & Windus: 1932. seemed to scorn that rosy view. Although it was lauded by some, including the logician and anti-war activist Bertrand Russell, the science boosters felt that Huxley had let the side down. Nature’s reviewer at the time of publication sniffed that “biology is itself too surprising to be really amus- COLLECTION/ALAMY CSU ARCHIVES/EVERETT ing material for fiction”. That reviewer was Charlotte Haldane, whose then husband, the geneticist J. B. S. Haldane, was not averse to predicting the future himself — but in a more optimistic vein. Gradually, as the star of science waned in the nuclear shadow of Hiroshima and the cold war, Brave New World came to be seen as prophetic. But although its status as a clas- sic of twentieth-century literature is rightly secure, what it says about technological development is too often misconstrued. FEARS FOR THE FUTURE Huxley’s brave new world leaned heavily on the technologies that Haldane had forecast in his essay Daedalus, or Science and the Future (1924), particularly the idea of ectogenesis — the gestation of embryos and fetuses in artificial containers. For Haldane, this was a eugenic technique that could improve the human race — as his friend and Aldous’s brother, the evolutionary biologist Julian Huxley, also believed. Aldous here, as else- where, sided with Russell, who had warned, “I am compelled to fear that science will be used to promote the power of dominant groups, rather than to make men happy.” In a 1932 article, biochemist and Sinophile Joseph Needham described Brave New World as a note-perfect realization of Russell’s concerns. -
Gregory Rich Aldous Huxley Characterized Time Must Have A
“Life After Death in Huxley’s Time Must Have a Stop ” Gregory Rich Aldous Huxley characterized Time Must Have a Stop as “a piece of the Comedie Humaine that modulates into a version of the Divina Commedia ” (qtd. in Woodcock 229). To be sure, some of the dialogue includes good-natured banter, frivolous wit, and self-deprecating humor. But some of the human comedy goes further and satirizes human imperfections. For instance, the novel portrays a “jaded pasha” ( Time 67), most interested in his own pleasure, a pretentious scholarly man who talks too much ( Time 79), and a beautiful young woman who believes that the essence of life is “pure shamelessness” and lives accordingly ( Time 128). Some of the novel’s comedy is darkly pessimistic. For example, there are references to the cosmic joke of good intentions leading to disaster ( Time 194). And there are sarcastic indictments of religion, science, politics, and education ( Time 163-64). In the middle of the novel, when one of the main characters dies, the scene shifts to an after-life realm, to something like a divine-comedy realm. Both Dante’s Divine Comedy and Huxley’s Time Must Have a Stop depict an after-death realm but provide different descriptions of it. In Dante’s book, a living man takes a guided tour of hell and sees the punishments that 2 have been divinely assigned for various serious sins. In contrast, Huxley’s book depicts the experiences of a man after he has died. He seems to be in some kind of dream world, where there is no regular succession of time or fixed sense of place ( Time 222). -
Jerom E Meckier CANCER in UTOPIA: POSITIVE and NEGATIVE ELEMENTS in HUXLEY's ISLAND Fur Years Aldous Huxley Regarded Utopians Wi
Jerome Meckier CANCER IN UTOPIA: POSITIVE AND NEGATIVE ELEMENTS IN HUXLEY'S ISLAND Fur years Aldous Huxley regarded utopians with disfavor. Their countries of the mind were compensatory dreams inspired by acute disappointment with reality. "My own feeling, whenever I see a book about the Future," Huxley wrote in Do What Y vu Will," is one of boredom and exasperation. What on earth is the point of troubling one's head with speculations about what men may, but almost certainly will not, be like in A.D. 20,000?" Despite the disclaimer, Huxley could not resist troubling his head about the future. The struggle between utopian and dyst opian elements in his prophecies about the world to come remained a pervasive counterpoint in his thought and art. When Island appeared in 1962, Huxley's version of the earthly paradise received harsh treatment from readers whom Brave New World and Ape and Essence had taught to be sceptical of perfectibilitarians. Yet Island was not just another pious daydream. I have argued previously1 that the novel embodies a collection of the right responses to problems that the brave new world handled badly. But there is even more to the novel than that. Unlike News f rom Nowhere, Looking Backward, and other positive views of the future, Island can be defended as· a reasonably complex novel in which a would-be utopian's attempt at optimism is challenged by the possibility that his characters inhabit a Manichean universe. If evil exists even in the earthly paradise, then utopia as one customarily imagines it is an impossibility, unless one can redefine one's conception of perfection so as to include the negative factors that appear to compromise it. -
[G759.Ebook] Free PDF Little Mexican & Other Stories / by Aldous Huxley by Aldous (1894-1963) Huxley
Read Online and Download Ebook LITTLE MEXICAN & OTHER STORIES / BY ALDOUS HUXLEY BY ALDOUS (1894-1963) HUXLEY DOWNLOAD EBOOK : LITTLE MEXICAN & OTHER STORIES / BY ALDOUS HUXLEY BY ALDOUS (1894-1963) HUXLEY PDF Click link bellow and free register to download ebook: LITTLE MEXICAN & OTHER STORIES / BY ALDOUS HUXLEY BY ALDOUS (1894-1963) HUXLEY DOWNLOAD FROM OUR ONLINE LIBRARY LITTLE MEXICAN & OTHER STORIES / BY ALDOUS HUXLEY BY ALDOUS (1894-1963) HUXLEY PDF It can be among your morning readings Little Mexican & Other Stories / By Aldous Huxley By Aldous (1894- 1963) Huxley This is a soft data book that can be got by downloading and install from on-line publication. As known, in this sophisticated era, innovation will alleviate you in doing some tasks. Even it is simply reviewing the existence of publication soft documents of Little Mexican & Other Stories / By Aldous Huxley By Aldous (1894-1963) Huxley can be additional function to open. It is not only to open up and conserve in the device. This time in the morning and also other free time are to check out guide Little Mexican & Other Stories / By Aldous Huxley By Aldous (1894-1963) Huxley LITTLE MEXICAN & OTHER STORIES / BY ALDOUS HUXLEY BY ALDOUS (1894-1963) HUXLEY PDF Download: LITTLE MEXICAN & OTHER STORIES / BY ALDOUS HUXLEY BY ALDOUS (1894- 1963) HUXLEY PDF Little Mexican & Other Stories / By Aldous Huxley By Aldous (1894-1963) Huxley. In what case do you like reviewing so considerably? What about the sort of guide Little Mexican & Other Stories / By Aldous Huxley By Aldous (1894-1963) Huxley The needs to check out? Well, everybody has their very own reason should read some publications Little Mexican & Other Stories / By Aldous Huxley By Aldous (1894-1963) Huxley Mainly, it will associate to their necessity to obtain expertise from the book Little Mexican & Other Stories / By Aldous Huxley By Aldous (1894-1963) Huxley and also intend to review just to obtain amusement. -
Finding Aid to the Aldous Huxley Letter on the Clinical Availability of Psychoactive Substances, 1961
FINDING AID TO THE ALDOUS HUXLEY LETTER ON THE CLINICAL AVAILABILITY OF PSYCHOACTIVE SUBSTANCES, 1961 Purdue University Libraries Virginia Kelly Karnes Archives and Special Collections Research Center 504 West State Street West Lafayette, Indiana 47907-2058 (765) 494-2839 http://www.lib.purdue.edu/spcol © 2011 Purdue University Libraries. All rights reserved. Processed by: Kristin Leaman, December 16, 2011 Descriptive Summary Creator Information Huxley, Aldous, 1894-1963 Title Aldous Huxley letter on the clinical availability of psychoactive substances Collection Identifier MSP 101 Date Span 1961 Abstract This letter documents the pharmaceutical companies that were manufacturing LSD, mescaline, and psilocybin in 1961. The reference to Harvard presumably refers to the early work of Timothy Leary, who had begun to study the impact of controlled LSD dosages in early 1961. Extent 1 folder Finding Aid Author Kristin Leaman, 2011 Languages English Repository Virginia Kelly Karnes Archives and Special Collections Research Center, Purdue University Libraries Administrative Information Location Information: ASC Access Restrictions: Collection is open for research. Acquisition Purchase, Bromer Booksellers, Inc., December 15, Information: 2011 Accession Number: 20111215 Preferred Citation: MSP 101, Aldous Huxley letter on the clinical availability of psychoactive substances, Archives and Special Collections, Purdue University Libraries Copyright Notice: Copyright restrictions apply. Consult a reference archivist for details. 4/11/2012 2 Subjects and Genres Persons Huxley, Aldous, 1894-1963 Topics LSD Mescaline Psilocybin Form and Genre Types Letter (correspondence) 4/11/2012 3 Biography of Aldous Huxley Aldous Leonard Huxley was born on July 26,1894 in Godalming, England to T. H. Huxley and Julia Arnold Huxley. He was the third of four children and lost both his mother and his sister in 1908. -
Aldous Huxley” in Connection with His Landmark 1932 Novel
Introduction by David Garrett Izzo Life, Work, Thought Many people know the name “Aldous Huxley” in connection with his landmark 1932 novel, Brave New World . Few know much more than this and that at one time Huxley was one of the most revered and respected figures in 20 th century literature and philosophy. An irony of his present neglect can be found by noting that the day he died—22 November 1963—was the day John F. Kennedy was murdered; hence, Huxley’s passing was ignored. On any other day, his death would have likely been acknowledged with front-page articles and a retrospective of his life and work. The highlight of this work, Brave New World , is often selected as one of the greatest novels in all of literature, but there was much, much more to Huxley as a writer, philosopher, and influence. There is not a writer who came after Huxley that does not owe to him directly or indirectly the new tangent in the history of the novel that his work impelled. There is not a person who learned about Eastern philosophy in the 1960s that is not directly or indirectly indebted to Huxley the philosopher. Anyone who admires the philosophy of Horkheimer and Adorno, particularly their essay, “The Culture Industry,” is actually influenced by Huxley, as these two German refugees from Hitler have said that their ideas came from Huxley. There is an academic Aldous Huxley Society with a home base in Muenster, Germany that does appreciate his impact on our world and spreads the gospel of Huxley through a book length Huxley Annual and a conference every year so that he will not be forgotten.