50 Spiritual Classics: Timeless Wisdom from 50 Great Books by Tom Butler-Bowdon

By Tom Butler-Bowdon

Such a lot of people are seeking a religious direction. even if our purposes may possibly vary, we proportion a similar uncomplicated motivation: to reduce discomfort and improve our experience of fulfillment.50 non secular Classics: undying knowledge from 50 Books of internal Discovery, Enlightenment and goal is an inspirational advisor that introduces you to diverse rules concerning enlightenment, achievement, and objective, principles that span centuries, continents, religious traditions, and secular ideals. during this 3rd paintings of a sequence that all started with the award-winning 50 Self-Help Classics, Tom Butler-Bowdon explores the complexities of human spirituality by way of reviewing works from a number of the world's maximum figures, together with: Muhammad Asad; St. Augustine; Black Elk; Carlos Castaneda; Pema Chodron; Mohandas Gandhi; Hermann Hesse; Aldous Huxley; Carl Gustav Jung; C.S. Lewis; Malcolm X; Thich Nhat Hanh; Starhawk; mom Teresa; Eckhart Tolle. motivate your self to arrive your personal religious power with tales of conversion and religious awakening. extend your conception and accomplish a deeper feel of objective and peace of brain. achieve perception into life's gigantic questions and humanity's non secular evolution with a few of our best secular and religious thinkers.

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The Skeptic would say, however, that the links connecting "fairy" to the noise on the hill and to the missing tool are flimsy. The noise might just as well be explained by the construct "wind," with links that are firmer, more reproducible, and more widely acknowledged. The missing tool might be attributed to absentmindedness or human theft, both of which are universally acknowledged parts of our common experience. In other words, "fairy" is connected to immediate sensation by few and arbitrary lines.

Cows that jump over the moon; a jolly fat man that visits every house in the world in a single night; mice and ducks that talk; little engines that huff and puff and say, "I think I can"; geese that lay golden eggs. This lively exercise of credulity on the part of children is good practice for what follows—for believing the miracle stories of traditional religion, yes, but also for the practice of poetry or science. Science is based upon our ability to imagine what we cannot see: nuclear reactions in the cores of stars, the spinning of galaxies, the dervish dance of DNA.

In it, I have explored the ways that scientific knowledge impinges upon our personal and public lives. During those dozen years, no topic has evoked more reader response than the intersection of science and faith. I have received correspondence on this topic from hundreds of readers, the overwhelming majority of whom offered thoughtful, provocative, and helpful responses. One theme emerged from this exchange of ideas: We are a culture divided at its heart. We warmly embrace the technological and medical fruits of science, but often hold religious beliefs that stand in flat-out contradiction to the scientific way of knowing.

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