By Dr. Robert Svoboda
During this 3rd quantity of the Aghora trilogy, the Aghori Vimalananda makes use of the backdrop of the Bombay racetrack as metaphor for the final word video game of existence, the place destinies and fortunes are gained or misplaced at the short-term fringe of the completing line. Our lives are masterfully entwined with the reason and impact of karma perpetually - till we realize and forestall it.
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Extra resources for Aghora III: The Law of Karma
I will discuss how these ideas connect to Neo‐Confucian “virtue ethics” in chapter 3. ) Translation from Brooks and Brooks [1998, 110], slightly modified. ) Translation from Mencius [1970, 150–1], slightly modified. See Csikszentmihalyi . One scholar notes that Page 18 of 23 Sheng /Sage some went so far as to divinize sages, but that this was unusual [Wang 1993, 24]. ) For discussion of this term, see the introduction. ) Zhou Dunyi, the Cheng brothers, and other Neo‐Confucians are briefly introduced in the Dramatis Personae.
See also astute discussion of this theme in Colby and Damon [1992 , 70–6] and Flescher . , 208]. The chapter examines li's combination of subjective and objective dimensions, including the way that li is partly constituted by human purposes. The chapter concludes by showing that once li is understood as coherence, the question of how it can be both descriptive and prescriptive—which has Page 1 of 24 Li /Coherence long bedeviled interpreters, some of them worried by Hume's distinction between “is” and “ought”—is readily answered.
See Wang [1983, 357 (§313)] and Wang [1963, 239–40]. In one he writes that sages are “as prone to faults as other men”; in the other, he points out that Confucius makes clear that he does not think himself to be without faults [Wang 1972, 49 and 76]. This statement is a comment on Zhongyong 12, which says that “ … even sages in trying to penetrate to [the Way's] furthest limits do not know it all” [Ames and Hall 2001, 93]. [205 (§146)], where the Cheng brothers' discussion of recognizing the “dispositions of the sage” is criticized and the need for personal realization stressed.
Aghora III: The Law of Karma by Dr. Robert Svoboda