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If you have visited Stonehenge on the Salisbury plains of England, perhaps you sensed a powerful feeling of mystery, of something hard to define. To the eye they are a series of immense standing stones set in circles. But rather, “Stonehenge is a symbol of Albion, the ancient wisdom of Britain and of different cultural values from a vanished time” writes Archaeoastronomer Robin Heath.
As the Sun rises over the horizon and fills the sky with its magical light, a 2000 year old ritual is performed daily in the few remaining Zoroastrian temples of Mumbai. The priest performs a ceremony (5 times each day), tending to the flames of the consecrated fire, offering fragrant sandalwood and incense while reciting ancient texts venerating the holy fire, ringing a bell nine times, rejecting evil thoughts, evil words, and evil deeds. Such veneration of fire, however, is not distinct to the Zoroastrian community. Many cultures around the world have worshipped fire in different manners over millennia.
Racism can be expressed and experienced on different levels. Not knowing how to value another race or another religion is part of an ethical conception of racism. This is a relatively recent phenomenon. It appears in the Renaissance and especially develops in the 18th and 19th centuries.
As we begin to step out after almost two years of being largely confined to our homes, the occasion of World Philosophy Day today offers an opportunity to reflect on the challenges we faced, and the value and need of philosophy in these unprecedented times.
The word Philosophy comes from the Greek words philo (love) and Sophos (wisdom). To be a philosopher, therefore, is to yearn for wisdom, to always aspire to follow truth.
This article is a compilation of themes based on a lecture presented by Yaron Barzilay, National Director of New Acropolis Cultural Organization (India), in commemoration of UNESCO endorsed World Philosophy Day, celebrated each year as a way to “reaffirm the power of Philosophy to change the world by enabling us to change ourselves.”
When we think of the word “myth”, we often associate it with something that is untrue; a superstition, or just a story. However, when looked at from a philosophical perspective, mythology forms a significant part of the human legacy and tradition, passed down from generation to generation, and used as a tool in the moral education of our young…
“There are decades where nothing happens – and there are weeks where decades happen.” This Lenin quote might sum up how many of us feel regarding the events of 2020. Not that nothing happened before – in my view the last few decades contained quite a lot of events on a mega scale – but the changes triggered by COVID-19 have been unprecedented. As some countries are gradually coming out of complete lockdown, the paramount question is: where do we go from here?
Twenty–five centuries ago in Northern India, a man desolated by the quantum and pervasiveness of human suffering in the world, resolved to find a solution. His investigation led him to many masters, abundant knowledge and a plethora of techniques to investigate Truth and Reality, until finally on achieving enlightenment, he devoted the rest of his life to teaching people how to come out of misery.
The Buddha, who never claimed to be anything but human, began teaching, and several hundred years afterwards, his words were compiled into Dhammapada, meaning at the feet of Dharma,
Extracts from an evening hosted by New Acropolis Culture Circle. Philanthropy can be a bridge between the ideal of fraternity and its material manifestation. Imagining a better world, with a greater sense of fraternity is intuitively appealing to many. Yet, to make a personal sacrifice in order to create that better world, is the choice that we make less often than is needed.
In this light, it is relevant to ask – what drives one to share with that urgent sense of duty? Does one need money and power to be a philanthropist? What is the relationship between our choices and our identity?
The word ‘chivalry’ comes from the French ‘chevalier’, which means ‘knight’ or ‘horseman’. Symbolically, the horse represents the body and its associated energies and emotions, while the rider represents the higher self of the human being, the best and noblest part of ourselves. The knight is not perfect, but is on a path towards perfection. Hence the trials that all knights go through. They sometimes fail, especially in the phase of the Quest of the Holy Grail, and sometimes they get another opportunity and then partially or wholly succeed. In the view of esoteric philosophy, the human being is perfectible; indeed, our destiny as human beings is to develop the divine part of ourselves.
What is the meaning of spiritual exercises? The term probably originates in the exercitia spiritualia of St Ignatius of Loyola, founder of the Jesuit religious order in the 16th Century. But Ignatius himself developed these exercises on the basis of early Christian philosophy, which in turn derived from the exercises already existing in the philosophical schools of antiquity, where they were referred to under the general term askesis, from which we have the word “asceticism”.
For many of us who live in big cities, Time is something we always lack. We find ourselves struggling to reach places on time, to submit our work on time, to wake up on time, and the list can go on and on… If only someone could give us a little more time to complete everything we want to. If only someone could teach us how to stop time from always moving forward, as if it is falling through our fingers.
This question is relevant to the times we live in. The pace of life accelerated by the need for constantly moving, rushing, or accomplishing emphasises the importance we associate with doing. Just being when the whole world seems to be caught up in a whirlwind of action, seems so passive! By doing, we feel we are active and taking charge of our lives. But are we really taking charge of our lives and giving them a fulfilling direction? Well, let’s examine this thought in our current context.
Deeply inspired by great philanthropists in our times, one often struggles with the dilemma of how and what we can do in terms of charity or social service. Generally, such noble intentions first veer towards sending supplies and relief material to victims of natural disasters, accidents or riots. One might also perhaps commit a part of earnings regularly towards charity (as is instituted as part of many religious traditions) or one could offer skills to benefit others, like a few of my friends who teach English to their housemaids’ children. I respect these initiatives immensely,
Tagore always criticized power and materialism for its own sake. The more one accumulates treasures, and the more one amasses all the power in the world, one is actually chained.