Allen writes:. The expression of that need varies with individuals, but there is not one soul that does not feel it in some degree. It is a spiritual and casual need which takes the form, in souls of a particular development, of a deep and inexpressible hunger which the outward things of life, however abundantly they may be possessed, can never satisfy.
Yet the majority, imperfect in knowledge and misled by appearances, seek to satisfy this hunger by striving for material possessions, believing that these will satisfy their need, and bring them peace.
Summary: To help readers find what he calls the "spirit of truth in the heart of man," the bestselling author of As a Man Thinketh-one of the most popular writers in the fields of inspiration at the turn of the 20th century-provides a series of articles that set forth the life and precepts of Jesus With its insistence on a universal spirituality, this self-help book for the inner self can be enjoyed by readers of all persuasions. Summary: He who will step aside from the passionate press, and will deign to notice and to enter the byways which are here presented, his dusty feet shall press the incomparable flowers of blessedness, his eyes be gladdened with their beauty, and his mind refreshed with their sweet perfume.
Rested and sustained, he will escape the fever and the delirium of life, and, strong and happy, he will not fall fainting in the dust, nor perish by the way, but will successfully accomplish his journey. Summary: James Allen, author of the bestselling As a Man Thinketh-one of the most popular writers in the fields of inspiration at the turn of the 20th century-devoted himself to helping others find inner peace and enlightenment. His prescriptions were often as practical as they were spiritual, empowering the individual by emphasizing personal responsibility.
Before starting down the path of truth and virtue, Allen cautions, see yourself as you are. Great discipline and patience will be required, but the result will be "the Life Beautiful. Poems of peace; including the lyrical dramatic poem Eolaus - By James Allen - Summary: Offering his patented brand of spiritual advice that relied as much on self-empowerment as inspiration, James Allen-one of the most popular writers in the field at the turn of the 20th century-sets out to show the elements of character and conduct that go towards building a "life of calm strength and superlative victory.
Summary: James Allen was one of the most popular writers on spirituality at the turn of the 20th century, his many books comforting millions of readers with their unpretentious wisdom about living the joyful life. This little book, first published in , gathers the essence of his insight into a month's worth of twice-daily affirmations and meditations culled from his many inspiring works. From the necessity of sacrifice in aiming for blessedness to the healing power of sympathy, Allen's words still sing sweetly today, a century after they were written.
Summary: In this companion piece to The Life Triumphant, the bestselling author of the inspirational classic As a Man Thinketh continues his life's goal of revealing universal principles-both spiritual and practical-to empower the individual. With his emphasis on personal responsibility and harnessing one's inner power, he covers such topics as the Science of Self-Control, Training of the Will, Cultivation of Concentration, the Power of Purpose, and the Joy of Accomplishment.
This is self-help for the inner self, from a man who believed that we alone are masters of our own destiny. His books are classics in the fields of inspiration and spirituality. Summary: James Allen, author of "As a Man Thinketh" and other classics of inspiration, returns with From Passion to Peace, his thoughts on personal fulfillment.
This edition adds a new introduction and a selected bibliography. The first three parts of this book, Passion, Aspiration, and Temptation, represent the common human life, with its passion, pathos, and tragedy. The last three parts, Transcendence, Beatitude, and Peace, represents the Divine Life-calm, wise and beautiful-of the sage and Savior.
The middle part, Transmutation, is the transitional stage between the two; it is the alchemic process linking the divine with the human life. Discipline, denial, and renunciation do not constitute the Divine State; they are only the means by which it is attained. Summary: It is popularly supposed that a greater prosperity for individuals or nations can only come through a political and social reconstruction.
This cannot be true apart from the practice of the moral virtues in the individuals that comprise a nation. Better laws and social conditions will always follow a higher realization of morality among the individuals of a community, but no legal enactment can give prosperity to, nay it cannot prevent the ruin of, a man or a nation that has become lax and decadent in the pursuit and practice of virtue - James Allen kb. Summary: James Allen was one of the most popular writers in the fields of inspiration and spirituality at the turn of the 20th century, and here, in this work, he tackles the myriad problems facing the world and all its people from a perspective of mind over matter.
Shining a light of plain-spoken wisdom on everything from the personal a sense of proportion, good manners and refinement to the global war and peace, diversities of creeds , he motivates us all the take a hand in making the world a better place Summary: From the Author: "How does a man begin the building of a house? He first secures a plan of the proposed edifice, and then proceeds to build according to the plan, scrupulously following it in every detail, beginning with the foundation.
Should he neglect the beginning - the beginning on a mathematical plan - his labour would be wasted, and his building, should it reach completion without tumbling to pieces, would be insecure and worthless. The same law holds good in any important work; the right beginning and first essential is a definite mental plan on which to build. Summary: Every day is a new beginning and not a mere repetition of the previous day. Hence each day should be spent wisely and fruitfully. As today's life is becoming hectic and busy, we are prone to illnesses and mental disturbances.
Therefore, now, more than ever in the past, we need to spend few minutes in meditation. This will. The meditations given in this book for each day of the year keep us. Summary: The Shinning Gateway describes actions and motives, dealing with temptation, religion, and more. It is one of Allen's deepest and most lucid works dealing with fundamental principles of human experience. He lives habitually in these conditions, and neither questions nor examines them.
He regards them as his life itself, and cannot conceive of any life apart from them. To-day he desires, to-morrow he indulges his passions, and the third day he grieves Allen's practical philosophy for successful living has awakened millions to the discovery that "they themselves are makers of themselves.
Summary: Life is by its nature a journey with many twists and turns-a voyage of discovery, with few road signs and many hidden bends. In The Divine Companion is your guide in life, a council you can call on to steer you on your chosen path, leading you back to the thinking that bring clarity of thought and a view of Truth.
In these pages you will find the wisdom of the life of James Allen, written bit by bit over his entire literary career, the insights and understanding are there whenever you need them. Alchemy Electronic Dictionary. Alchemical Catechism. Summary: A Short Cathechism of Alchemy. Online format. Summary: The object of this book is to place before the reader in language as simple as possible the story of alchemy. Because the literature on this science has ever been an enigma to both the scientific and the lay mind, it is the earnest desire of the author to present it stripped of its symbolism, and to give some indication of its processes, its achievements, and its possibilities.
This is an excellent primer for anyone interested in alchemy. The Pictorial Symbols of Alchemy - Kindle. By Arthur Edward Waite. Originally published in The Pictorial Key to the Tarot is a divinatory tarot guide, with text by A. Waite and illustrations by Pamela Colman Smith.
Philosophia Hermetica - By A. Raleigh - - PDF. Summary: Not just alchemy, despite the subtitle, but a useful introduction to hermetic philosophy as a whole. Summary: Indicating a method of discovering the true nature of hermetic philosophy : and showing that the search after the philosopher's stone had not for its object the discovery of an agent for the transmutation of metals : being also an attempt to rescue from undeserved opprobrium the reputation of a class of extraordinary thinkers in past ages.
Alice Ann Bailey June 16, — December 15, was a writer of more than twenty-four books on theosophical subjects, and was one of the first writers to use the term New Age. The books of Alice A. Bailey, written in cooperation with a Tibetan teacher between , constitute a continuation of the Ageless Wisdom — a body of esoteric teaching handed down from ancient times in a form which is always suitable to each period. Telepathy and the Etheric Vehicle. Annie Besant 1 October — 20 September was a British socialist, theosophist, women's rights activist, writer, orator, educationist, and philanthropist.
Regarded as a champion of human freedom, she was an ardent supporter of both Irish and Indian self-rule. Dharma By Annie Besant []. Summary: This is a pre historical reproduction that was curated for quality. Quality assurance was conducted on each of these books in an attempt to remove books with imperfections introduced by the digitization process. Though we have made best efforts - the books may have occasional errors that do not impede the reading experience.
We believe this work is culturally important and have elected to bring the book back into print as part of our continuing commitment to the preservation of printed works worldwide. A study in karma By Annie Besant []. The spiritual life By Annie Besant []. Summary: This book is another in the series Essays and Addresses.
Found within are the essays entitled: spiritual life for the man of the world; some difficulties of the inner life; place of peace; devotion and the spiritual life; ceasing of sorrow; value of devotion; spiritual darkness; meaning and method of the spiritual life; theosophy and ethics; supreme duty; use of evil; man's quest for God; discipleship; perfect man; and the future that awaits us.
Reincarnation By Annie Besant []. Summary: The meaning of reincarnation; What is it that reincarnates; What is it that does not reincarnate; Method of reincarnation; Object of reincarnation; Causes of reincarnation; Proofs of reincarnation; Objections to reincarnation. Esoteric Christianity - By Annie Besant []. Summary: Early Christianity held secrets equal to those of other great religions, says Annie Besant.
Its first followers guarded them as priceless treasures. After an increasingly rigid hierarchy began to bury these truths in the early centuries A. In Esoteric Christianity, Besant's aim is to restore the secret truths underlying Christian doctrine.
As public interest grows in the Gnostic Gospels and the mystical side of Christianity, Besant's remarkable book, first published in , is attracting new attention. Summary: This book is intended to help the student to study his own nature and cooperate with nature to increase his mental nature.
Illustrated with diagrams relating to the elements. Blavatsky, founder of modern Theosophy. Summary: Dr Santina covers what we might call the basic Buddhist teachings over a series of twelve lectures. Dr Santina also puts Buddhism into its context by describing the pre-Buddhist background and gives an overview of Buddhism from a modern perspective in a very readable way.
Dalai Lama. Summary: Through the efforts of our volunteers around the world, the Study Guide for Ethics for the New Millennium is being translated into more languages. If you continue browsing the site, you agree to the use of cookies on this website. See our User Agreement and Privacy Policy. See our Privacy Policy and User Agreement for details. Published on Jan 15, Esoteric healing alice bailey. SlideShare Explore Search You. By an ex-student of those teachings, who discovered them to be not only highly questionable but also extremely deceptive and sinister in both their content and the aims and intentions of the Movement behind them, most prominently represented by the Lucis Trust and the Arcane School.
This teaching and its emphasis, including the equation of Christ with the Bodhisattva Maitreya of Buddhist teachings, was originated in by the infamous and highly controversial C. See The Unavoidable Facts about C. In many places Bailey makes a clear distinction between mysticism and esotericism. In our modern civilization, the ability to work scientifically with forces and energies on the mental plane needs to be developed. The Perennial Philosophy Revisited Ferrer identifies the perennial philosophy as the most implicitly held presupposition of contemporary transpersonal theory and suggests that this unquestioned belief may be misleading , 71— However, the ways in which he delimits his understanding of the perennial philosophy shows that it is quite different from the Ageless Wisdom tradition presented by Bailey.
He identifies three major principles of the perennial philosophy that are arguably inherent principles of the Ageless Wisdom tradition as well—involutionary cosmology, hierarchical ontology and axiology, and hierarchical epistemology Ferrer , Coomaraswamy, and Frithjof Schuon , 74— Throughout his analysis Ferrer continuously thematizes an ultimate reality which can be humanly known, a concept that has nothing to do with the Esoteric Philosophy Ferrer , 73—75, 87, 90—91, In a paragraph characterizing the nature of the perennial philosophy, Ferrer uses the words: mystical teachings; mystical dimension; mystics of all ages; and mystical experience, five times in the space of five sentences , These guides work from a level of consciousness that transcends the mental plane—the buddhic plane of Pure Reason or Intuition.
His theories attract a great deal of criticism, however, and their obvious limitations serve as the primary foils for both Washburn and Ferrer in their efforts to establish their own models of human development. Washburn makes valuable contributions to transpersonal studies with an approach that emphasizes the roles of polarity, struggle, and synthesis.
I suggest that this dialectical approach is one that embodies qualities of the fourth ray of Harmony through Conflict. I suggest that to most effectively further the development of transpersonal studies, theorists in the field need to explore the teachings of the Esoteric Philosophy, and then acknowledge its strengths and directly criticize its weaknesses.
Rothberg observed that this subjective turning has been brought about in part by a growing awareness of Asian and indigenous cultures and by the development of new forms of psychological understanding and therapy. He addressed the heart of the issue by asking, What are the inner resources, you might say, the spiritual resources that might be the basis for.
I begin each chapter with a brief synopsis of the section under consideration and follow it with an esoteric critique. I further argue that these are precisely the potentials that humanity needs for creating a new age characterized by mutual understanding and right human relations, potentials which Bailey explicates so well.
With these two central ideas he gives the theory of argumentation a leading role in his analysis of the rationality problematic and in his theory of communicative action. Although the theme of the rationality of beliefs and actions was traditionally the object of philosophic inquiry, Habermas claims that since philosophy is no longer capable of providing forms of totalizing knowledge, it is no longer adequate as the exclusive approach to the problem of rationality.
Both modern political science and political economy have abdicated the role of providing a holistic perspective and they have abandoned moral-practical questions of legitimacy. Ontologically, by focusing on the level of the rational mind he virtually ignores the physical and emotional domains, and the powerful and arguably dominant action motivations of fear, anger, hatred, desire, and greed, as well as love, compassion, and solidarity.
Qualitatively, his narrow focus on rationality or the quality of the fifth ray of Concrete Knowledge and Science tends to devalue other qualities, especially those associated with the fourth ray of Harmony, Beauty, and Art as they express through myth, narrative, literature, rhetoric, irony, poetry, mimesis, and metaphor, as well as those qualities associated with the second ray of Love-Wisdom, which I suggest have the greatest potential for creating solidarity and resolving the problems of modernity.
She does, however, suggest that sociology and related sciences are revealing the nature of the soul. The growing science of social relations, of social responsibility, or coordinated civic life, of scientific economics and of human inter- relations, the steadily developing sense of internationalism, of religious unity, and of economic interdependence, are all of them indications of the energies of soul life upon the physical plane, and within the human family.
She further suggests that not only will psychology shift its emphasis from a study of the abnormal and subnormal states of consciousness to the super-normal or divine states—states of consciousness expressed in the many examples of artistic and scientific genius , 99— —but also from the individual psyche to the divine Psyche , — The key idea he develops is that this knowledge, whether expressed explicitly in linguistic utterances or implicitly in goal-directed actions, makes a claim to the truth of an assertion or to the success of an action respectively.
Habermas suggests that the rationality of expressions, whether linguistic or goal-directed actions, must be determined in light of the internal relations between their semantic content, the associated facts or conditions of validity, and the reasons that could be provided to defend their claim to truth or effectiveness.
In brief, the rationality of an expression or action can be determined if it is susceptible to criticism and grounding through argumentative discourse Habermas , 8—9. Gunaratne , 96 The Criticizability of Actions and Assertions The initial distinction Habermas wants to make derives from the potential dual employment of knowledge—descriptive knowledge of the objective world can be used rationally in either goal-directed actions or in making assertions to another actor.
He associates these two different forms of using propositional knowledge with cognitive-instrumental rationality and communicative rationality respectively. Cognitive-instrumental rationality concerns the use of propositional knowledge in teleological actions undertaken in order to attain control over, or adaptation to, a contingent environment. Communicative rationality, on the other hand, refers to the use of propositional knowledge in order to attain understanding among participants.
Habermas describes the concept of communicative rationality as being based ultimately on the central experience of the unconstrained, unifying, consensus-bringing force of argumentative speech, in which different participants overcome their merely subjective views and, owing to the mutuality of rationally motivated conviction, assure themselves of both the unity of the objective world and the intersubjectivity of their lifeworld. Habermas furthers this distinction between cognitive-instrumental and communicative rationality by examining their ontological presuppositions.
In light of these internal connections, he observes that Piaget unites these two approaches in a model of social cooperation, a model that incorporates both subject-object and subject-subject forms of reciprocal action.
With respect to autonomy, a greater degree of cognitive-instrumental rationality is measured simply in terms of a greater independence from the constraints of the contingent environment, that is, by the relative success of goal-directed interventions.
A greater degree of communicative rationality, on the other hand, is characterized by an increased capacity for understanding, coordinating action, and consensually resolving conflicts.
From an esoteric perspective, I suggest that his primary distinction can be interpreted as distinct levels in at least two ways. First, his distinction between cognitive-instrumental and communicative rationality appears to reflect the distinction Bailey makes between knowledge and understanding. Understanding is the mediating relation between the science of matter knowledge and the science of Spirit wisdom.
Bailey introduces this triadic distinction knowledge—understanding— wisdom in the context of defining the initiatory process. The gradual evolution of consciousness over long periods of time lifetimes is implicit. Observing this limitation, Rothberg asserts, [It is not] possible to identify the structures of communicative rationality as the developmentally most advanced formal structures in terms of the criteria of development that Habermas himself gives. Habermas expands his concept of communicative rationality by suggesting that the ability to follow established social norms and to express subjective states are also rational actions if they satisfy the central presupposition of rationality—that is, if their associated validity claims of normative rightness and subjective truthfulness can be defended against criticisms.
The knowledge embodied in normatively regulated actions and expressive self-presentations does not refer to states of affairs in the objective world but rather to the domains of a common social world and a private subjective world respectively. This communicative practice is rational in the sense that the resulting consensus is based on reasons. Habermas also asserts that argument plays a crucial role in learning processes through which rational expressions can be improved in each domain.
These learning processes include the acquisition of theoretical knowledge and moral insight in the objective and social worlds, and the overcoming of self-deceptions in the subjective world. Habermas theorizes that each of the three modes of expression has a reflective medium or form of argumentation in which its claims are presented and contested. In the cognitive-instrumental sphere, the medium for determining the truth of a validity claim is theoretical discourse.
In the moral-practical sphere, the medium for determining the normative rightness of a validity claim is practical discourse. When the goal of expressive self-presentation is to achieve understanding, subjective expressions can be criticized with respect to their authenticity. However, because the relationship between analyst and analysand is asymmetric, such arguments do not qualify as discourse. Habermas instead uses the term therapeutic critique to describe the reflective medium associated with expressive self-presentations.
I here only make some brief observations. Bailey, on the other hand, asserts that right action is based not on intersubjective dialogue and argumentation, or practical discourse, but rather on subjective reflection. Charles Taylor challenges the attempt to separate ethics from morality, or questions of the good life from questions of justice by asserting that the distinction is falsely construed.
It is the unhappy consequence of the underlying decision to opt for a procedural ethics. It starkly contradicts our usual moral consciousness.
Practical reason does not in fact proceed formally by ascertaining what our duties are on the basis of a procedural criterion. Taylor , 32—33; italics in the original Similarly, Maeve Cooke is not so concerned that Habermas prioritizes questions of right but rather that he neglects questions of the good.
Adopting a discursive, procedural approach to moral issues creates many insurmountable problems. Richard J. Who decides what is and what is not an argument, by what criteria, and what constitutes the force of the better argument? Who really believes that philosophers can achieve a rational consensus, or even that this is desirable?
When we turn to specific ethical and political disputes. Bernstein , —21 And Agnes Heller writes that in the Habermasian construct, moral problems proper are circumvented, rather than solved. If moral philosophy is reduced, in the final analysis, to a theory of a just procedure, it ceases to be a moral philosophy at all. One result of this exclusion is that Habermas fails to recognize the emancipatory potentials of care Swindal , These qualities are acquired through learning processes that lead from the integration of the personality vehicles physical, emotional, and mental to an ultimate decentration and the development of soul, or group awareness.
Bailey does not address explicitly the categories of ethics or morality. I suggest, however, that she addresses the nature of ethics through the concept of alignment. There are many types and stages of alignment. The basic idea is that when the structures of any system are brought into alignment, a channel is created through which energy can flow.
With respect to the personality, alignment is the subjective task of bringing the physical brain, the emotions, and the lower mind into a harmonious and stable relationship. Bailey suggests that the initial results of an achieved alignment are demonstrated by great thinkers whose work is made possible by the construction of an unimpeded channel which links the mind to the brain c, 1—2.
At this point the integrated personality undergoes a process of reorientation and becomes increasingly receptive to, and drawn into alignment with, the influence of the soul Bailey , — The sense of duality is intensified in this stage and ethical concerns take on increasing significance as the personality endeavors to think and act in line with the impressions emanating from the soul. For Habermas, the only possible avenue for attaining higher knowledge and advanced stages of moral reasoning is therefore outwardly through intersubjective discourse.
I suggest that the greatest contribution to the establishment of right human relations may well be the widespread adoption by rational agents of a theoretical attitude that embraces the fundamental and interdependent spiritual tenets of karma and reincarnation.
Actions may then be based not so much on egocentric, strategic considerations or on a hypothetical consensus attained through intersubjective discourse, but perhaps more frequently on the universal interests of the group revealed through alignment with the soul and a transpersonal, subjective group consciousness. Subjectivity and the Problem of Illusion Habermas makes several remarkable assertions regarding the nature of subjectivity in his effort to establish therapeutic critique as the form of argument associated with expressive self-presentations , 20— Third, psychoanalysis serves as the primary example and means by which one is able to achieve such freedom.
Geuss concludes that the only reasonable reply to such a dualistic proposition is to reject it as falsely posed. Freeing oneself from illusion. According to the Esoteric Philosophy, it requires many lifetimes of experience to develop the mind and the capacity to work with thoughtforms. Additionally, it requires many more life experiences to recognize the limiting and distorting nature of the lower mind and to develop the powers of the higher mind and intuition which can dispel illusion.
Bailey succinctly describes the problem of illusion in the following: Illusion is the mode whereby limited understanding and material knowledge interpret truth, veiling and hiding it behind a cloud of thoughtforms. He is therefore describing one who has achieved emotional control, an important, but not final, stage in the process of liberation. Habermas is so concerned with emotional and irrational limitations on linguistic expressions that he is blind to rational limitations.
The dilemma of rational limitations, or illusion, and the difficulty of overcoming such limitations on the same level of rationality has long been an important theme in philosophy. Here we seem to have reached a paradox, a paradox that has been noted in most accounts of irrationality since Aristotle.
If communication is the medium of self-reflection, it may well be that such free self-reflection cannot take place under the certain conditions of communication. What does the critic do when communicative rationality fails? The perfection of the means. Belief in the reliability of language or in perfect forms of communication ends in rhetorical delusion.
Perhaps that form of speech which appears so entirely rational is only a new, enhanced form of deception [illusion], all the more difficult to see through since it seems so dissimilar to manifest power relations. This deception conceals a coercion of the most dangerous kind, one which embraces everyone without exception, even the most radical critics. To what perception or theory of reality does it appeal in characterizing other perceptions and theories as distorted?
How can critique, without the premise of such immunity from illusion, avoid the suspicion that it moves only under the cover of hidden dogmatism or meaningless relativism?
Rothberg , According to the esoteric philosophy, the answer to these questions, and to the dilemma in general, is not found in the structure of critique but rather in the relation of critique to higher-level structures of consciousness. Ordinary critique serves the particular beliefs and opinions of the personality and is focused on the lower, rational levels of mind; critique that truly liberates one from illusion, on the other hand, serves the universal interests of the soul and emanates from the higher, abstract levels of mind.
The challenge of dissipating illusion can be viewed as the fundamental purpose for critical theorists of the Frankfurt School. Illusion is rapidly growing as the mental power of the race develops, for illusion is the succumbing to the powerful thoughtforms which the thinkers of the time and of the immediately preceding age have formulated. They [i. These forms, when old and crystallised, become a menace and a hindrance to the expanding life. Elsewhere, Habermas appears to clearly endorse the esoteric position when he writes: Self-reflection is at once intuition and emancipation, comprehension and liberation from dogmatic dependence.
The dogmatism that reason undoes both analytically and practically is false consciousness: error and unfree existence in particular. Only the ego that apprehends itself in intellectual intuition as the self-positing subject obtains autonomy. First and foremost, he offers no theory of mind but relies instead on numerous academic theories of rationality, linguistics, and argumentation. Bernstein , 11—15; McCarthy , 91—; Swindal , — Rothberg , I suggest that Habermas, regardless of how brilliantly he reconstructs and weaves together thoughtforms of the Western academic tradition, suffers from illusion, as do all great thinkers up until the moment of self-transcendence and the attainment of the relative omniscience of the soul and the awakening of the Intuition.
That which he brings to the materialising of the idea and to its transformation into a practical working scheme is as yet wholly unsuitable. Bailey a, 54—55 I suggest that through his great intellect and highly developed abstract mind Habermas does intuit transcendent ideas, but he distorts them for three primary reasons. The idea is contacted, but is wrongly clothed in mental matter and therefore wrongly started on its way to materialisation.
It finds itself, for instance, integrated into a group thoughtform [e. I suggest that not only his introduction of a concept of rationality, but also his process of conceiving the concept, both employ energies emanating from the planes of higher mind and intuition.
However, I also suggest that he misconceives the Idea of rationality and that he therefore brings it into concrete manifestation, or clothes it in mental matter, in inappropriate ways.
He distinguishes three theoretical perspectives, analytical aspects, or levels of argumentative speech—process, procedure, and production. The first perspective, process, examines the underlying presupposed symmetry conditions existing among participants. The third perspective, production, examines the construction of convincing arguments that are capable of redeeming or rejecting validity claims.
Every argument has an identical structure and is composed of a conclusion validity claim , a ground reason supporting the claim , a warrant a rule of inference or principle and backing evidence. They each reveal a fundamental intuition connected with argumentation that can be described respectively as: the convincing of a universal audience; the attainment of a rationally motivated agreement; and the discursive redemption of a validity claim.
Habermas asserts that arguments are the means whereby the intersubjective recognition of validity claims can be brought about, a process that transforms opinions into knowledge. He concludes by emphasizing the unity of these three aspects and he argues that the attempt to develop a theory of argumentation at only one of these analytical levels is misguided. He appears to be unaware that the theory of argumentation has long been an important aspect of Eastern traditions as well. In his introduction to ten papers on the nature and role of argumentation in Buddhist thought, Tom J.
Tillemans notes the high level of sophistication of non- Western approaches to the subject and the interest they would generate for any truly broad-based and informed discussion. I suggest that Habermas is among the last generation of Western philosophers who can comfortably ignore the wisdom of Eastern traditions.
From this it can be seen that the first two analytical aspects of argumentation, process and procedure, have been explored for centuries within Eastern philosophy. Regarding the third aspect, Habermas states that argumentation aims to produce cogent arguments that are convincing , He merely enumerates their components or general structure conclusion, ground, warrant, and backing yet, having no philosophy of mind, he cannot explain how one constructs an argument through language.
In his lengthy excursus on argumentation, Habermas primarily focuses on the perceived limitations of several modern theorists in a technical discussion intended to support his theory of communicative rationality. Similarly, Tillemans distinguishes three different types of agents who participate in argumentative discourse within Buddhist ethical reasoning: ordinary beings who are still self- centered; disciples in higher training who have attained some understanding of selflessness; and liberated beings who have transcended the self , In his casual discussion of what we should take in actual discussions as the force of the better argument, we can see that he appeals to dominant conceptions of common sense.
She includes references from her studies in psychology, philosophy, science, metaphysics, and mythology. Her experiences include messages and instructions from Ramana Maharshi, Koot Hoomi, Jesus, and other unidentified masters.
She has also undergone out-of-body experiences, communication with the deceased, Samadhi, mystical marriage, initiations, and spontaneous memories of past lives. She shares all of the guidance and information given her by the great Hindu sage and other ascended masters with the hope that others too can make the journey from ego-driven to spiritual consciousness. Become one of a growing number of enlightened evolutionaries by studying the words of the ascended masters in "The Spiritual Evolution of a Mystic"-a mystical journey through Renee Krushel's paranormal experiences.
The word occultism is used in the Alice Bailey books with one specific meaning: The study of that which is hidden. In occult meditation we learn to penetrate into hitherto veiled dimensions of consciousness, discovering the threefold function of the mind and the qualities of the true inner self, the soul.
This type of meditation is particularly concerned with energy flow - energy which is impersonal and fiery in nature. Its potential dangers should therefore be understood and avoided, and practices adopted which are safe and trustworthy.
This book sets out the basic principles of occult meditation, showing its overall objective to be planetary service. Project Gutenberg updates its listing of IP addresses approximately monthly.
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