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Spirituality, Mind-Body, Gender, Ecology, Ageing, Peace, Scrapbook (in English and Korean)
2023/08/10
알라딘 허우성 책들
알라딘 통합 (23) 국내서 (21) eBook (2)
알라딘: 근대 일본의 두 얼굴: 니시다 철학 허우성 2000
알라딘: 근대 일본의 두 얼굴: 니시다 철학
근대 일본의 두 얼굴: 니시다 철학
허우성 (지은이) 문학과지성사 2000-05-08
정가
20,000원
548쪽
책소개
이 책은 ‘생명’과 ‘논리’ 두 개념을 평생 화두로 삼고 사유를 전개한 니시다의 철학에 대한 연구서이다. 니시다 기타로(西田幾多郞, 1870∼1945)는 근대 일본을 대표하는 철학자로 일본 내외에서 널리 인정받아온 인물이다. 이 책에서 저자는 '자각주의와 순수 경험의 철학', '절대무(無)의 자각의 철학', '역사·정치철학'을 니시다 철학의 세 가지 발전 단계로 상정하고 이에 대해 본격적으로 논하고 있다.
니시다는 서양 철학서를 깊이 읽으며, 그가 서양의 대표 논리로 간주했던 ‘일(一)의 다(多)’라는 논리를 비판하고, ‘일즉다(一卽多)’라는 생명의 논리를 창안했다.
근대 일본의 두 얼굴: 니시다 철학
허우성 (지은이) 문학과지성사 2000-05-08
정가
20,000원
548쪽
책소개
이 책은 ‘생명’과 ‘논리’ 두 개념을 평생 화두로 삼고 사유를 전개한 니시다의 철학에 대한 연구서이다. 니시다 기타로(西田幾多郞, 1870∼1945)는 근대 일본을 대표하는 철학자로 일본 내외에서 널리 인정받아온 인물이다. 이 책에서 저자는 '자각주의와 순수 경험의 철학', '절대무(無)의 자각의 철학', '역사·정치철학'을 니시다 철학의 세 가지 발전 단계로 상정하고 이에 대해 본격적으로 논하고 있다.
니시다는 서양 철학서를 깊이 읽으며, 그가 서양의 대표 논리로 간주했던 ‘일(一)의 다(多)’라는 논리를 비판하고, ‘일즉다(一卽多)’라는 생명의 논리를 창안했다.
그러나 일본이 전쟁에 돌입하게 되자 조국 일본의 운명에 깊이 공감하며 역사철학을 전개해나갔다. 그는 자신의 역사철학에서, 천황과 국체(國體) 그리고 전쟁을 옹호함으로써 일본 국민으로서의 국적성을 가장 노골적으로 드러냈고
서양 제국주의에 대항한다는 명분 아래
대동아 공영권 이념을 철학적으로 지지함으로써 이류 제국주의에 빠지게 되었다.
저자는 이 책에서 개인의 개성, 자유와 창조 행위, 생명의 용출을 주창하며 생명철학을 주장한 동시에 제국주의적 역사철학을 전개한 두 얼굴의 니시다 철학을 분석함으로써 일본이라는 타자를 객관적으로 바라보고자 한다.
====
목차
- 서남동양학술총서
- 근대 일본의 두얼굴:니시다 철학
- 서남 동양학술총서 간행사
- 책머리에
저자는 이 책에서 개인의 개성, 자유와 창조 행위, 생명의 용출을 주창하며 생명철학을 주장한 동시에 제국주의적 역사철학을 전개한 두 얼굴의 니시다 철학을 분석함으로써 일본이라는 타자를 객관적으로 바라보고자 한다.
====
목차
- 서남동양학술총서
- 근대 일본의 두얼굴:니시다 철학
- 서남 동양학술총서 간행사
- 책머리에
西田哲学研究 / 許 祐盛【著】/小石 淑夫【訳】
西田哲学研究 / 許 祐盛【著】《ホ／ウソン》/小石 淑夫【訳】 - 紀伊國屋書店ウェブストア｜オンライン書店｜本、雑誌の通販、電子書籍ストア
허우성 근대 일본의 두 얼굴: 니시다 철학
個数：
西田哲学研究―近代日本の二つの顔
許 祐盛【著】《ホ/ウソン》/小石 淑夫【訳】
価格 ¥14,300（本体¥13,000）
岩波書店（2022/12発売）
出版社内容情報
なぜ西田幾多郎の哲学は、独創的な論理をもって生命の躍動を捉えた内的生命論と、帝国主義日本の戦争協力に結びついた歴史哲学という、二つの顔を持つに至ったのか。二つは合致するのか、分裂しているのか。西田哲学における「転回」を分析して、その内在的な理解を試みた本書は、韓国の日本思想研究の記念碑的著作である。
内容説明
なぜ西田幾多郎の哲学は、独創的な論理をもって生命の躍動を捉えた内的生命論と、戦争協力に結びついたとの批判がある歴史哲学、二つの顔を持つに至ったのか。西田哲学の前期から後期への「転回」の分析を通して、歴史哲学についての根源的な批判を試みた本書は、韓国の日本思想研究における記念碑的著作である。
허우성 근대 일본의 두 얼굴: 니시다 철학
個数：
西田哲学研究―近代日本の二つの顔
許 祐盛【著】《ホ/ウソン》/小石 淑夫【訳】
価格 ¥14,300（本体¥13,000）
岩波書店（2022/12発売）
出版社内容情報
なぜ西田幾多郎の哲学は、独創的な論理をもって生命の躍動を捉えた内的生命論と、帝国主義日本の戦争協力に結びついた歴史哲学という、二つの顔を持つに至ったのか。二つは合致するのか、分裂しているのか。西田哲学における「転回」を分析して、その内在的な理解を試みた本書は、韓国の日本思想研究の記念碑的著作である。
内容説明
なぜ西田幾多郎の哲学は、独創的な論理をもって生命の躍動を捉えた内的生命論と、戦争協力に結びついたとの批判がある歴史哲学、二つの顔を持つに至ったのか。西田哲学の前期から後期への「転回」の分析を通して、歴史哲学についての根源的な批判を試みた本書は、韓国の日本思想研究における記念碑的著作である。
[알라딘] 최준식 전체작품 (132)국내도서 (119)eBook (13)
[알라딘] "좋은 책을 고르는 방법, 알라딘"
전체작품 (132)
국내도서 (119)
eBook (13)
=====
전체작품 (132)
국내도서 (119)
eBook (13)
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The Cambridge Companion to Sufism - Ridgeon, Lloyd | 9781107679504 | Amazon.com.au | Books
The Cambridge Companion to Sufism - Ridgeon, Lloyd | 9781107679504 | Amazon.com.au | Books
About the Author
Lloyd Ridgeon is Reader in Islamic Studies at the University of Glasgow, Scotland. His previous publications include Javanmardi: A Sufi Code of Honour (2011) and ===
Mr B
3.0 out of 5 stars Cambridge companion to SufismReviewed in the United Kingdom on 19 December 2014
Verified Purchase
When I ordered this it was not scheduled for publication until January 2015, and I it was ordered on the expectation that it would be of the same standard as my Companion to Plato, and Companion to Plotinus. I have not looked back to see if a publishers 'brief' was evident, but in this case it seems to be 'to bring it up to date;' something which would be difficult in itself because of the variety of perceptions as to what Sufis are and what Sufism accordingly, is. The essays are in three sections: the early period; the medieaval period; and, not surprisingly, the modern period (my paraphrasing). What I found in the first four essays was a dominance of references. The minute I see Brill, as the publisher of one source of information, I think forget it, even one of Professor Lewisohn's books was £68. I accept that academics will have the onus to write for other academics, but there is a large untapped body of the interested, which Schimmel and Chittick seem to have sussed out a long time ago.Indries Shah and Coleman Berks certainly, I would put in a totaly different kind of category. I am fully aware of the pressure on young academics to show they have done their reading, but I do feel that the whole of this practice - which starts at undergraduate level, needs to be readdressed. Both Hadot and Bloom have made the same point that students are encouraged to replicate the thoughts of their professors, at university level. So we have claims for originality, which means little is we are to accept that 'there is nothing new under the sun', or the culture of producing obscurity, and this applies as much modern philosophy as it does to something described alternatively as esoteric or theurgic. One of the appeals, it seems to me, of modern Islamic evangelicalism, is that it offers a discipline which is easier to take on board because it is imposed from the 'outside'. I remember reading a report of a talk by Helmut Kalminski - who I have a lot of respect for, being asked the question: 'Does one have to become Muslim to become a Sufi?' And the question was hedged.Reading the last two chapters, which while very interesting, seemed to be a natural development from Helminski's non-answer, to no. As a medievalist at heart, I was saddened. I ran a workshop on Rumi for a year, and stopped because I was personally getting more interested in what Rumi was teaching through his poetry, than the poetry itself; but the students were more interested in the poetry. I met some American-Iranians in the summer, but who only said, 'know a lot about our culture,' and that was it; not why I was interested; replicating the same perspective. Surely the whole point of what Gurdjieff and the Study Society were seeking, was not something as an orientalised Keats or Wordsworth, but something fundamental, and very practical. I am also not impressed by those who take the feminist approach, and simply regurgitate the same style as their male counterpoints. There are an awful lot of names mentioned or referred to in this Companion, and unfortunately some of it reads like an informed Wickopidea entry. I would rather read about those from Bistami and Junaid to Rumi and San'ai, and what they taught, than some so-called claimed modern Sufi. Rumi said: 'Words stop at the abyss.' , but then, I do not know what brief the editor was given.
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https://www.scribd.com/document/504220747/The-Cambridge-Companion-to-Sufism
The Cambridge Companion to Sufism Paperback – 12 August 2014
by Lloyd Ridgeon (Author)
4.1 4.1 out of 5 stars 6 ratings
Part of: Cambridge Companions to Religion (77 books)
Sufism, the mystical or aesthetic doctrine in Islam, has occupied a very specific place in the Islamic tradition, with its own history, literature and devotional practices. Its development began in the seventh century and spread throughout the Islamic world. The Cambridge Companion to Sufism traces its evolution from the formative period to the present, addressing specific themes along the way within the context of the times. In a section discussing the early period, the devotional practices of the earliest Sufis are considered. The section on the medieval period, when Sufism was at its height, examines Sufi doctrines, different forms of mysticism and the antinomian expressions of Sufism. The section on the modern period explains the controversies that surrounded Sufism, the changes that took place in the colonial period and how Sufism transformed into a transnational movement in the twentieth century. This inimitable volume sheds light on a multifaceted and alternative aspect of Islamic history and religion.
Review
'… this volume offers a beautiful doorway to Sufism.' J. Hammer, Choice
'The volume's contributors distinguish themselves by their expertise. The uniformity of transcription and citation should also be applauded, given how difficult such uniformity is to achieve in an anthology. As mentioned, the volume addresses itself to an academic readership. Of help to the academic reader are comprehensive footnotes, mostly referring to an abundance of secondary works, and the further references at the end of the articles, except chapters 5 and 12. Also helpful are an index of names of individuals, a list of technical terms and names of groups, and a register of English terms and place names. Thus the volume may be absolutely recommended to anyone with a basic knowledge of Sufism who wants to delve more deeply into particular issues.' Angelika Brodersen, Die Welt des Islams
Book Description
This book traces the evolution of Sufism from the formative period to the present.
Book Description
Sufism, the mystical or aesthetic doctrine in Islam, has occupied a very specific place in the Islamic tradition, with its own history, literature and devotional practices. The Cambridge Companion to Sufism traces its evolution from the formative period to the present, shedding light on a multifaceted and alternative aspect of Islamic history and religion.
The Cambridge Companion to Sufism Paperback – 12 August 2014
by Lloyd Ridgeon (Author)
4.1 4.1 out of 5 stars 6 ratings
Part of: Cambridge Companions to Religion (77 books)
Sufism, the mystical or aesthetic doctrine in Islam, has occupied a very specific place in the Islamic tradition, with its own history, literature and devotional practices. Its development began in the seventh century and spread throughout the Islamic world. The Cambridge Companion to Sufism traces its evolution from the formative period to the present, addressing specific themes along the way within the context of the times. In a section discussing the early period, the devotional practices of the earliest Sufis are considered. The section on the medieval period, when Sufism was at its height, examines Sufi doctrines, different forms of mysticism and the antinomian expressions of Sufism. The section on the modern period explains the controversies that surrounded Sufism, the changes that took place in the colonial period and how Sufism transformed into a transnational movement in the twentieth century. This inimitable volume sheds light on a multifaceted and alternative aspect of Islamic history and religion.
Review
'… this volume offers a beautiful doorway to Sufism.' J. Hammer, Choice
'The volume's contributors distinguish themselves by their expertise. The uniformity of transcription and citation should also be applauded, given how difficult such uniformity is to achieve in an anthology. As mentioned, the volume addresses itself to an academic readership. Of help to the academic reader are comprehensive footnotes, mostly referring to an abundance of secondary works, and the further references at the end of the articles, except chapters 5 and 12. Also helpful are an index of names of individuals, a list of technical terms and names of groups, and a register of English terms and place names. Thus the volume may be absolutely recommended to anyone with a basic knowledge of Sufism who wants to delve more deeply into particular issues.' Angelika Brodersen, Die Welt des Islams
Book Description
This book traces the evolution of Sufism from the formative period to the present.
Book Description
Sufism, the mystical or aesthetic doctrine in Islam, has occupied a very specific place in the Islamic tradition, with its own history, literature and devotional practices. The Cambridge Companion to Sufism traces its evolution from the formative period to the present, shedding light on a multifaceted and alternative aspect of Islamic history and religion.
About the Author
Lloyd Ridgeon is Reader in Islamic Studies at the University of Glasgow, Scotland. His previous publications include Javanmardi: A Sufi Code of Honour (2011) and ===
Mr B
3.0 out of 5 stars Cambridge companion to SufismReviewed in the United Kingdom on 19 December 2014
Verified Purchase
When I ordered this it was not scheduled for publication until January 2015, and I it was ordered on the expectation that it would be of the same standard as my Companion to Plato, and Companion to Plotinus. I have not looked back to see if a publishers 'brief' was evident, but in this case it seems to be 'to bring it up to date;' something which would be difficult in itself because of the variety of perceptions as to what Sufis are and what Sufism accordingly, is. The essays are in three sections: the early period; the medieaval period; and, not surprisingly, the modern period (my paraphrasing). What I found in the first four essays was a dominance of references. The minute I see Brill, as the publisher of one source of information, I think forget it, even one of Professor Lewisohn's books was £68. I accept that academics will have the onus to write for other academics, but there is a large untapped body of the interested, which Schimmel and Chittick seem to have sussed out a long time ago.Indries Shah and Coleman Berks certainly, I would put in a totaly different kind of category. I am fully aware of the pressure on young academics to show they have done their reading, but I do feel that the whole of this practice - which starts at undergraduate level, needs to be readdressed. Both Hadot and Bloom have made the same point that students are encouraged to replicate the thoughts of their professors, at university level. So we have claims for originality, which means little is we are to accept that 'there is nothing new under the sun', or the culture of producing obscurity, and this applies as much modern philosophy as it does to something described alternatively as esoteric or theurgic. One of the appeals, it seems to me, of modern Islamic evangelicalism, is that it offers a discipline which is easier to take on board because it is imposed from the 'outside'. I remember reading a report of a talk by Helmut Kalminski - who I have a lot of respect for, being asked the question: 'Does one have to become Muslim to become a Sufi?' And the question was hedged.Reading the last two chapters, which while very interesting, seemed to be a natural development from Helminski's non-answer, to no. As a medievalist at heart, I was saddened. I ran a workshop on Rumi for a year, and stopped because I was personally getting more interested in what Rumi was teaching through his poetry, than the poetry itself; but the students were more interested in the poetry. I met some American-Iranians in the summer, but who only said, 'know a lot about our culture,' and that was it; not why I was interested; replicating the same perspective. Surely the whole point of what Gurdjieff and the Study Society were seeking, was not something as an orientalised Keats or Wordsworth, but something fundamental, and very practical. I am also not impressed by those who take the feminist approach, and simply regurgitate the same style as their male counterpoints. There are an awful lot of names mentioned or referred to in this Companion, and unfortunately some of it reads like an informed Wickopidea entry. I would rather read about those from Bistami and Junaid to Rumi and San'ai, and what they taught, than some so-called claimed modern Sufi. Rumi said: 'Words stop at the abyss.' , but then, I do not know what brief the editor was given.
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The Tao of Flow: Taoism, Yoga, Zen Buddhism and Eastern Philosophy
The Tao of Flow: Taoism, Yoga, Zen Buddhism and Eastern Philosophy
THE TAO OF FLOW: TAOISM, YOGA, ZEN BUDDHISM AND EASTERN PHILOSOPHY
KYLE PEARCESEPTEMBER 23, 2019CREATE
THE TAO OF FLOW: TAOISM, YOGA, ZEN BUDDHISM AND EASTERN PHILOSOPHY
KYLE PEARCESEPTEMBER 23, 2019CREATELong before Mihaly Csikszentmihalyi developed Flow Psychology in the West, there were many similar philosophies in the East that were oriented toward the cultivation of optimal experience.
Rooted in the ancient teachings of the Vedas, Eastern Philosophy is much more oriented toward holistic awareness, intuitive knowledge and direct personal experience than Western Philosophy.
Here are some different conceptions of the philosophy of flow found throughout Eastern Philosophy.
1. Taoism: The Philosophy of Flow
The ancient Taoism wizard Lao Tzu’s legendary book the Tao Te Ching (The Book of The Way) goes deep into the philosophy of flow and the paradoxical nature of truth and wisdom.
He wrote about the power of natural rhythms and elemental forces, and the difficulty we have appreciating our interconnection with these dynamic forces since they are difficult to understand and communicate through language.
Here are some quotes from Lao Tzo that illuminate his Taoist philosophy:
“The Tao that can be spoken of is not the eternal Tao. The name that can be defined is not the unchanging name.”
“Those who flow as life flows know they need no other force.”
“The flame that burns Twice as bright burns half as long.”
“Life is a series of natural and spontaneous changes. Don’t resist them – that only creates sorrow. Let reality be reality. Let things flow naturally forward in whatever way they like.”
“If you correct your mind, the rest of your life will fall into place.”
“If you realize that all things change, there is nothing you will try to hold on to. If you are not afraid of dying, there is nothing you cannot achieve.”
“If you are depressed you are living in the past. If you are anxious you are living in the future. If you are at peace you are living in the present.”
Another Taoist philosopher who explores the philosophy of flow is Chuang Tzu.
He argues that what we call happiness is nothing more than we wei (non-action or effortless action), which means using one’s natural abilities and intuition to flow with one’s environment.
When we are fully engaged with what we are doing, we begin to act effortlessly. For Taoists, the practice of meditation and mindful observation of thinking helps shift our mindset from that of fear and avoidance to a way of being characterized by deep embodiment and openness.
Here are some good quotes about the Tao of Flow from Chinese master Chuang Tzu:
“Flow with whatever may happen, and let your mind be free: Stay centered by accepting whatever you are doing. This is the ultimate.”
“Rewards and punishment is the lowest form of education.”
“Happiness is the absence of the striving for happiness.”
In Taoist philosophy, there is an emphasis on the paradoxical nature of truth. To gain a deeper understanding of reality it is necessary to meditate daily and train the art of wu wei or non-action.
In the Taoist worldview, real knowledge is achieved not through the effort of mind but through direct contact with reality. Such experience can arise in a meditative state when thoughts are cleared away so spiritual insight can emerge from the depths of consciousness.
The experience of flow consciousness through meditative practices like Tai Chi and Qigong involves embodying the rhythm of your breathing and observing the world around you mindfully without judgment, identification, or resistance to the natural flow of awareness.
This helps to develop a more intuitive way of knowing. Here’s a great video exploring the philosophy of flow in Taoism.
2. Zen Buddhism: The Art of Flow
The philosophy of Zen is a celebration of the beauty, symmetry, and elegance of natural forms and the practice of seeing more directly with a beginner’s mind.
One of the most famous modern practitioners of Zen Buddhism was Apple Founder Steve Jobs. On his regular trips to Tokyo in the 1980s to source computer parts, he discovered the walled gardens of Japan’s Zen monasteries and there he developed a lifelong practice of Zen meditation.
His favorite book was actually Zen master Shunryū Suzuki legendary text Zen Mind, Beginner’s Mind and a copy of the book in a black box was given to everyone who attended his funeral.
In Zen Buddhism, there is the concept of Mushin, which translates as “no-mind” or “empty mind”.
Mushin is a highly conscious state where the mind is not preoccupied with any thought or emotion.
The mind becomes empty in the sense that it is unbiased, free and adaptable.
A good example of someone who embodied Mushin was Kung Fu Legend Bruce Lee.
His philosophy of life and disciplined practice of ancient martial arts embodies the essence of Mushin.
Another particularly articulate and entertaining philosopher of Zen Buddhism, Taoism and Eastern Philosophy was the scholar and self-proclaimed spiritual entertainer Alan Watts.
He speaks of life as flow and a dance of pattern. His talks often hilariously challenge the fixed mindedness and poor adaptability of people who are stuck in the rut of dogmatic thinking and self-righteousness.
Here are some Alan Watts quotes about harmonizing yourself with the flow of life and living more in harmony with nature:
“This is the real secret of life — to be completely engaged with what you are doing in the here and now. And instead of calling it work, realize it is play.”
“To have faith is to trust yourself to the water. When you swim you don’t grab hold of the water, because if you do you will sink and drown. Instead you relax, and float.”
“Muddy water is best cleared by leaving it alone.”
“The more a thing tends to be permanent, the more it tends to be lifeless.”
“A man does not really begin to be alive until he has lost himself, until he has released the anxious grasp which he normally holds upon his life, his property, his reputation and position.”
“We are living in a culture entirely hypnotized by the illusion of time, in which the so-called present moment is felt as nothing but an infintesimal hairline between an all-powerfully causative past and an absorbingly important future. We have no present. Our consciousness is almost completely preoccupied with memory and expectation. We do not realize that there never was, is, nor will be any other experience than present experience. We are therefore out of touch with reality. We confuse the world as talked about, described, and measured with the world which actually is. We are sick with a fascination for the useful tools of names and numbers, of symbols, signs, conceptions and ideas.”
In this video, he speaks about the art of flow from the perspective of the Zen Buddhist tradition.
Here, he goes even deeper into how anxiety and clinging to certainty creates the resistance that blocks the experience of flow.
3. 8 Limbs of Yoga: The Union of Samyama
Samyama is a Sanskrit term which describes the uppermost three limbs of Raja Yoga as outlined in Patanjali’s Yoga Sutras.
Nearly 80% of the world’s Indo-European languages go back to the ancient language of Sanskrit and it remains the most mathematically precise and linguistically concise language, which essentially means the meaning of words don’t change over time.
Many modern languages like English are very flexible and evolve over time (it’s quite difficult to read Shakespeare in the unmodified old English of his time) but this also means that many spiritual teachings are modified or lost in translation from the ancient languages of their origin.
Sanskrit is the most ancient of languages and it is the script in which the Vedic library of knowledge is written, which pre-dates the biblical texts of Judaism and Christianity by thousands of years. Sanskrit also pre-dates Western languages like Hebrew, Greek, and even ancient Egyptian.
The first book of the Vedas called the Rig Veda is widely considered the world’s oldest religious text. Some historians and religious scholars believe it was likely passed down through rhythmic chanting for thousands of years before the invention of writing.
While most people who have taken a yoga class know a few of the lower limbs of Yoga, the study of the higher aspects of Yoga is rare even among modern yogis who teach in yoga studios.
Here are the Lower Limbs of Yoga:
1. Yama: Attitudes toward our environment.
2. Niyama: Attitudes toward our self.
3. Asana: The physical postures.
4. Pranayama: Restraint or expansion of the breath.
5. Pratyahara: Withdrawal of the senses.
These 5 Lower Limbs of Yoga form the foundation to establish yourself in the much more important and spiritually transformative power of the Higher Limbs of Yoga.
Built upon the practical knowledge of the lower limbs, the higher teachings of Yoga are very similar to flow.
The higher limbs of Yoga involve the simultaneous practice and experience of:
6. Dharana: Complete focus or concentration.
7. Dhyana: Meditation or contemplation.
8. Samadhi: Divine union.
While the lower of the 8 Limbs of Yoga taught by Patanjali help to purify the body, the prana life-force, and the senses; the higher limbs of Dharana, Dhyana and Samadhi purify the mind.
To be in Samyama is to be in a state where you have perfect control over the mind. In this state, the illusions that you are the body or the mind are said to fall away.
Sadhguru explains the essence of Samyama without sugar-coating it.
Another one of my favorite yoga teachers is Jeffrey Armstrong, who is a western teacher of eastern wisdom who has studied the Vedic knowledge for over 40 years.
He talks about the depths of the greatest teachings of India and the cultural influence worldwide of the Vedas.
He has an interesting way to explain the union of yoga and the flow of consciousness through technological metaphors that many people today that can closely relate to.
Maharishi Mahesh Yogi, who was the founder of the movement known as Transcendental Meditation also has a fascinating way of describing the value of Vedic knowledge.
Here, he talks about merging all channels of knowledge into one single Enlightened awareness as the goal of Vedic Education.
How Do You Train Your Mind?
How has your study of eastern philosophy inspired you to change the way you live, create, or think? Please share your insights and experiences in the comments.
Given that the foundation of achieving a flow state is being highly focused on a challenging and meaningful task, the vigilant training of the mind is of the essence.
A well-trained mind in the right meditation tradition for your disposition is the best method I’ve found for dramatically increasing your daily experience of flow.
Want to learn more? Get my guide to creativity, meditation and flow states.
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