Commentary on Vasugupta's Śivasūtra, a basic text of Kashmir Saivism, an interpretation of the text as a book of occult science.

Curated by Dallas Willard's long-time colleague and friend Gary Moon, this medley of images, snapshots and "Dallas-isms" moves readers toward deeper experiences of God. Whether influenced by him as a family member, friend, professor, philosopher or reformer, contributors bring refreshing insight into his ideas, what shaped him and also his contagious theology of grace and joy.

At a time when popular atheism books are talking about the irrationality of believing in God, Willard makes a rigorous intellectual case for why it makes sense to believe in God and in Jesus, the Son.

This interdisciplinary volume arises out of a series of university events arranged by the Scientific and Medical Network between November 2001 and July 2003. The Science, Consciousness and Ultimate Reality project was set up with the support of the John Templeton Foundation in order to examine critical issues at the interface between science, religion and the relatively new field of ‘consciousness studies'. The results give a variety of fascinating perspectives on this emerging area. David Lorimer has brought together an impressive list of contributors representing the diverse fields of physics, neuroscience, psychology, theology and moral philosophy: Denis Alexander, Bernard Carr, Chris Clarke, Guy Claxton, Peter Fenwick, David Fontana, John Habgood, Mary Midgley, Ravi Ravindra, Alan Torrance and Keith Ward.

Using recontructive ideas available in classical Indian original works, this book makes a departure in the style of modern writings on Indian moral philosophy. It presents Indian ethics, in an objective, secular, and wherever necessary, critical manner as a systematic, down-to-earth, philosophical account of moral values, virtues, rights and obligations. It thereby refutes the claim that Indian philosophy has no ethics as well as the counter-claim that it transcends ethics. It demonstrates that moral living proves that the individual, his society and the world are really real and not only taken to be real for behavioral purposes as the Advaitins hold, the self is amoral being a non-agent, moksa is not a moral value, and the Karmic theory, because of involving belief in rebirth, does not fuarantee that the doer of an action is also the experiencer of its results, contrary to what is commonly held, and Indian ethics can sustain itself even if such notions are dropped. Rajendra Prasad calls Indian ethics organismic because, along with ethical concerns, it also covers issues related to professions, politics, administration, sex, environment, etc. Therefore, in one format it is theoretical and applied, normative and metaethical, humanistic and non-humanistic, etc., of course, within the limits of the then cognitive enquiry.

Commentary on Vasugupta's Śivasūtra, a basic text of Kashmir Saivism, an interpretation of the text as a book of occult science.

This eleventh century Sanskrit text of Kshemaraja epitomizes the teaching of the Kashmir Saiva philosophy, and was meant to aid aspirants to higher consciousness who were untrained in intellectual and dialectical excercises.

In this book, Yaroslav Komarovski argues that the Tibetan Buddhist interpretations of the realization of ultimate reality both contribute to and challenge contemporary interpretations of unmediated mystical experience. The model used by the majority of Tibetan Buddhist thinkers states that the realization of ultimate reality, while unmediated during its actual occurrence, is necessarily filtered and mediated by the conditioning contemplative processes leading to it, and Komarovski argues that therefore, in order to understand this mystical experience, one must focus on these processes, rather than on the experience itself. Komarovski also provides an in-depth comparison of seminal Tibetan Geluk thinker Tsongkhapa and his major Sakya critic Gorampa's accounts of the realization of ultimate reality, demonstrating that the differences between these two interpretations lie primarily in their conflicting descriptions of the compatible conditioning processes that lead to this realization. Komarovski maintains that Tsongkhapa and Gorampa's views are virtually irreconcilable, but demonstrates that the differing processes outlined by these two thinkers are equally effective in terms of actually attaining the realization of ultimate reality. Tibetan Buddhism and Mystical Experience speaks to the plurality of mystical experience, perhaps even suggesting that the diversity of mystical experience is one of its primary features.

This work is an exposition of the philosophic conceptions basic to Mahayana Buddhsim as found in the Maha-prajnaparamita-sastra a commentary on the Prajnaparamita-sutras and traditionally attributed to Nagarjuna. The sastra the earlist and most extensive work in this field is lost in its sanskrit original and preserved only in a Chinese translation. Meaning of sanskrit and chinese terms are expounded concepts are made clear and supplementary materials are supplied in the notes