10. I am (The Supreme Spirit- The Consciousness) without arms and legs; I am of unthinkable power; I see without eyes; I hear without ears; I know all; and I am different from all; None can know Me; I am always the intelligence (Consciousness).
11. I (The Brahman, the Consciousness, the Spirit, the Soul) am the revealer of all Vedas and Upanishads. For Me, there is neither merit nor sin. I suffer no destruction; I have no birth or self identity with body and organs.
13. Realizing the Paramaatman that lives in the cavity of the heart, that is without parts and without a second, the witness of all, beyond both existence and non existence- one attains the pure Paramaatman itself.
Katopanishad
1. The syllable ‘OM’ is Brahman.
2. The Self is unborn,
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If one thinks that he can kill one (the Soul), and if the other thinks that He (his Soul) can be killed both of them do not know because neither the Soul can kill or get killed.
4. The Self that is subtler than the subtlest and greater than the greatest is located in the heart of all. One who is free from desire sees the glory of the Self through tranquility of his mind and senses and he gets freed from all sorrows and grief.
5. The Self cannot be attained by the study of Vedas, not by the intellect, not by mere hearing but it can be attained only by the one who seeks to know the Self and the same Self reveals itself.
6. Only the one who refrains from bad conduct, whose senses are restrained and whose mind is peaceful can attain this Self through knowledge.
7. The Self is like the master of the chariot, the body the chariot, the intellect the charioteer, mind the reins, the senses the horses, and the objects in view in the path. But for the one who is devoid of discriminatory intellect and is possessed of uncontrolled mind the senses are like the uncontrollable horses of the charioteer. But the one who has a discriminative intellect and a controlled mind his senses are controllable like the well trained horses, such a one reaches the Supreme
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The sensory objects are subtler than the senses, and subtler than the sense objects is the mind. However the intellect is subtler than the mind and subtler than the intellect is Mahat or Hiranyagarbha (the Cosmic egg).The unmanifested is subtler than Mahat and subtler than the unmanifested is the Purusha (The Universal Soul or Consciousness) Knowing and realizing this man is liberated.
9. Brahman can be realized only through Pure mind.
10. There (In Paramaatman or Universal Consciousness) the Sun, Moon, stars or lightning do not shine because everything shines because of Him (Brahman) that shines by itself.
11. None can see Him (Brahman) with eyes but He (Brahman) can be realized only by intuition and with a restrained mind through Meditation. Those who know this Truth become immortal.
12. That State is the highest where the five sense organs and mind are at rest and where the intellect is inactive.
13. When all desires and longings in the heart disappear then a mortal man becomes immortal and attains Brahman.
14. The wise having known the Self without body in all bodies, firmly seated in all perishable things, great and all pervading does not
THEMBEKILE TSAOANE BL2015-0178 SSIT311 TAKE HOME TEST INTRODUCTION “Between us and heaven or hell, there is only life, which is the frailest thing in the world" 1.1 Existentialism and death. The problems we face of death seem somewhat natural with the connection it has to existentialism.
OliverBrown '' The boundary line between self and external world bears no relation to reality; the distinction between ego and world is made by spitting out part of the inside, and swallowing in part of the outside.'' Oliver Brown filed a lawsuit against the board of education because he daughter wasn’t able to enroll into a school because of her race. And also the bus boycott also help tremendously. Oliver Brown’s lawsuit against the Board of education because his daughter was denied access to school but not did it help his family it also helped other raced children get into schools.
Socrates in the dialogue Alcibiades written by Plato provides an argument as to why the self is the soul rather than the body. In this dialogue Alcibiades and Socrates get into a discussion on how to cultivate the self which they both mutually agree is the soul, and how to make the soul better by properly taking care of it. One way Socrates describes the relationship between the soul and the body is by analogy of user and instrument, the former being the entity which has the power to affect the latter. In this paper I will explain Socrates’ arguments on why the self is the soul and I will comment on what it means to cultivate it.
Karen Armstrong and Robert Thurman wrote their essays, “Homo religiosus” and “Wisdom”, respectively, describing two words, “being” and “void”. These words, although have opposite meanings, describe the same spiritual experience that come about through different means. By definition, “being” is a kind of fullness or completeness of existence and “void” is emptiness or a negation of existence. Armstrong believes that “being” is the equivalent of the Buddhist’s “Nirvana” while Thurman believes that “void” is the equivalent of the Buddhist’s “Nirvana”. Although these terms seem to be opposite in the literal sense of defining them, they lead to the same outcome: not being at the center of one’s own universe.
Conclusion: The mind is substantively different from the body and indeed matter in general. Because in this conception the mind is substantively distinct from the body it becomes plausible for us to doubt the intuitive connection between mind and body. Indeed there are many aspects of the external world that do not appear to have minds and yet appear none the less real in spite of this for example mountains, sticks or lamps, given this we can begin to rationalize that perhaps minds can exist without bodies, and we only lack the capacity to perceive them.
Relinquishing the selfish desires that consume one’s soul, result in a loss in
If man knows his own being, then man knows that bare nothing cannot produce a being 3) Therefore, man knows that bare nothing cannot produce a being (from 1 and 2) 4) If bare nothing cannot produce a being, then there has been an eternal being 5) Therefore, there is an eternal (infinite) being
In response to the long-standing philosophical question of immorality, many philosophers have posited the soul criterion, which asserts the soul constitutes personal identity and survives physical death. In The Myth of the Soul, Clarence Darrow rejects the existence of the soul in his case against the notion of immortality and an afterlife. His primary argument against the soul criterion is that no good explanation exists for how a soul enters a body, or when its beginning might occur. (Darrow 43) After first explicating Darrow 's view, I will present what I believe is its greatest shortcoming, an inconsistent use of the term soul, and argue that this weakness impacts the overall strength of his argument.
From the Book of Hiram, pp 443-444 we read: #18 “Born in a Protestant land, we are of that faith; if we had opened our eyes to the light under the shadows of St. Peter’s at Rome, we should have been devout Romanists; born in the Jewish quarter of Aleppo, we should have condemned Christ as an imposter; in Constantinople, we should have cried: ‘Allah il Allah – God is great, and Mahomet is his Prophet.’ Birthplace and education give us our faith. #19 …Not one in ten thousand knows anything about the proofs of his faith. We believe what we are taught; and those are most fanatical who know least of the evidences on which their creed is based.
In the Second Meditation, what is the Cogito, and what does it tell me for certain about my own existence? What is strongest and what is weakest in Descartes’ account? The second meditation is based on the connection between a conscious and an existing body. Descartes has one main problem that he wishes to solve “How can he be sure that any of his beliefs are true?”
Second, we’re separate from the universe. Everything acts in its own accord and as its own entity. For example, “dogs, swing sets, low hanging clouds, etc.…” Then third he mentioned, “We’re permanent”. Basically, death is a very real thing.
When people follow their own truths, they are “safe at last” meaning they are living the way they are supposed to live (Emerson 31). In other parts of his essay, Emerson says that the soul is light, that the relation of the soul to the divine spirit is pure, and that the soul “becomes.” Emerson consistently provokes a positive connotation for the word soul because your soul is the most important part that makes you who you are, as it contains your
Redemption was the only answer that will stop one’s suffering and gain peace with their internal
It is nothing to those who live (since to them it does not exist) and it is nothing to those who have died (since they no longer exist)”
It embodies the insight that there is a serious muddle at the centre of the whole of Descartes theory of knowledge. He says that we do not hold a clear idea of the mind to make out much. ‘He thinks that although we have knowledge through the idea of body, we know the mind “only through consciousness, and because of this, our knowledge of it is imperfect” (3–2.7, OCM 1:451; LO 237). Knowledge through ideas is superior because it involves direct access to the “blueprints” for creation in the divine understanding, whereas in consciousness we are employing our own weak cognitive resources that