Collated by Tusar Nath Mohapatra
Agni is kavikratu. The Seer and the Will
Indra is Shatakratu. A hundred powers of Will or hundred Wills
Dwell on this awhile.
The separation between Will and wisdom, knowledge and knowhow, Shiva and Shakti is in our mind. But the real powers of the cosmos, the powers of Light or Devas, know and have the power to act on that knowledge
And these powers are all accessible to us if we would just open to them with purity and surrender, in Yajna. This is the Vedic paradigm
Intelligence, Will and executive power are one and the same. There is no difference. This unity we must find and live
https://x.com/i/status/2083876749536800917
The famous debate between Derrida and Searle over the nature of language has come to symbolise the deep divide between the Analytic and Continental traditions of philosophy.
But, as Peter Salmon points out, the exchange does more than highlight the blind spots of a view of language that ignores literature, irony, jokes, and the subconscious. It also exposes the reluctance of many analytic philosophers to seriously engage with the other tradition.
“It seemed astonishing to Derrida that all of fiction, all of poetry, all the ways we ‘play’ with language, including jokes, should be ignored in our search for how language works,” Salmon observes.
Read more about this iconic philosophical divide here. iai.tv/articles/derri…
https://x.com/i/status/2083871202636877857
Islam has faced civilisational catastrophe twice. Once at the hands of the Mongols in the 13th century and the next at the hands of the Europeans in the 19th century. Read more... The Islamic Wound That Does Not Heal
newindianexpress.com/magazine/2026/…
https://x.com/i/status/2083877973900620122
New study using AI to analyze content of thousands of texts over time (a method which could revolutionize intellectual history, and which I suspect we'll see more of) shows that that between 1000 and 1920, cultural resistance to new ideas fell by half, which appears to have given a huge boost to economic productivity. By Radoslaw Stefanski: "Cultural Capital and the Productivity of Ideas: Evidence from Historical Texts." st-andrews.ac.uk/~wwwecon/repec…
https://x.com/i/status/2083594481274593679
In the First Philosophy lectures, Husserl declares who he considers to be his three heroes of philosophia. Given Husserl's own search for method (in the tradition of phenomenology) his paying tribute to these three figures seems more than justified. The two Greeks (Socrates and Plato) practicing dialectic, as well as the search for genuine knowledge (beyond mere appearances), and the revolutionary Descartes, who was motivated to establish philosophy as a discipline resting on indubitable first principles.
https://x.com/i/status/2083866967610437701
Philosophy is then an intellectual grasp of the truth of the universe and religion an attempt to translate it into practice in life. Religion is a practical discipline. We should however make a distinction between social religion and the personal one. Social religion relates to the temporary leavening of the soul, whereas personal religion aims at the inner development and eventually at the liberation of the individual. But personal religion is not on that score merely a private one. Religion as a definite form of discipline may be pursued by different persons even at the same time. The form of religion depends on our weltanschauung at large.
If we are convinced that the world is ruled by many gods and goddesses, each independent and equally powerful, our religion will involve an attitude to propitiate them, so that they may promote our good in life. Our life as such stands supreme. And even religion is taken as a means to it. But if we reduce the multiplicity of godheads to unity, our attitude is not of course so affected; for the one may figure before us as an autocrat. If the world-creator is conceived on the analogy of the human father, who creates and sustains the things and the beings, loves them and makes provision for their life, our attitude will be one of reverence, adoration and love. But here too God is a mere means to our life. Perhaps an average human being, in his upward flight towards divine life, passes through several levels of religion.
And when the aspirant ascends to the stage at which the secret of the world-course is partially revealed to his intellectual intuition and at which he can feel in the heart of his hearts that he himself and other details of the universe are merely the means of the manifestation of a spiritual principle, his religion will then appear as a value which is not subservient to anything sordid; it is not a mere appendage to life: it is the climax of human consciousness in which is revealed the meaning of life. God is then the end of the universe and life the pilgrimage to the Holy Land.
Philosophy is a rational systematisation of facts and values and religion is faith in the realisation of God, the Supreme all-inclusive value. Hence, the talk of a philosophy of religion, is to explain as best as it can, in its own language and to the rational and intellectual parts of man, the truths, the experiences, the laws of religion. To render the individual experience universal, reason and language are indispensable, however inadequate they may be in interpreting religious experience. Philosophy of religion is a rational interpretation and critical analysis of religious experience. It is a good antidote to all kinds of dogmatism and irrationalism in religion, which have been responsible for so many abuse of its name [1].
Faith is not a reasoned conviction, Religion is not a matter of reason. But, it should be able to present its credentials to rational criticism. True devotion should be based on real truth. Thus, philosophy of religion has the pious duty to discipline religion. The reason controls the infra-rational and opens towards supra-rational. There is a point in affirming that religious experience is ineffable due to its element of supra-rational. But, to purge religion of all irrationalism, Philosophy is a necessary requisite.
Philosophy, however, must not try to dissect the supra-rational element of religion. The philosopher, who sets out to discuss religion, must himself be religious. No amount of rational reflection can make any one to understand religion, unless he himself has a certain personal experience. All efforts to explain the experiences of religion, by simple observation and analysis, are riddled with psychologist's fallacy. Religion without philosophy, is a boat without rudder, but the rudder, by that reason, is no substitute for a boat.
Philosophy of religion must be based on experience. All its problems, faith, worship, tradition, revelation and immortality etc. are strains and stresses with in experience.
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