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The Body in Language: Comparative studies of Linguistic Embodiment provides new insights into the theory of linguistic embodiment in its universal and cultural aspects. The contributions of the volume offer theoretical reflections on grammaticalization, lexical semantics, philosophy, multimodal communication and - by discussing metaphorization and metonymy in figurative language - on cognitive linguistics in general. Case studies contribute first-hand data on embodiment from more than 15 languages and present findings on the body in language in diverse cultures from various continents. Embodiment fundamentally underlies human conceptualization and the present discussions reveal a wide range of target domains in conceptual transfers with the body as the source domain.
As a physiological or biological matter, breath is mostly considered to be mechanical and thoughtless. By expanding on the insights of many religions and therapeutic practices, which emphasize the cultivation of breath, the contributors argue that breath should be understood as fundamentally and comprehensively intertwined with human life and experience. Various dimensions of the respiratory world are referred to as "atmospheres" that encircle and connect human existence, coexistence, and the world. Drawing from a number of traditions of breathing, including from Indian and East Asian religion and philosophy, the book considers breath in relation to ontological, hermeneutical, phenomenological, ethical, and aesthetic concerns in philosophy. The wide-ranging topics include poetry, theater, environmental issues and health, feminism, and media studies.
Dependent arising is the backbone of the Buddha's doctrine -- all the other lessons he taught relate to it, or refer to it in some way -- yet it is the least understood. There is a confusion of theories as to its meaning: is it about three lives, or one? about rebirth or moment-to-moment creation of the ego? Yet when dependent arising is seen in the light of the central myth of the Buddha's day (the creation of First Man and how that relates to our creation of self) the whole structure becomes much clearer, and many of the points of confusion are straightened out. People have long asked, for example, how the 'actions' of the second step precede consciousness in the third, or why we seem to be being told that we would want to completely stop consciousness, and contact with the world, and feeling. All these questions are easily answered when we see where the structure came from, and what the lesson is really about.
Reveals the shaping influence of money and ritual on Greek tragedy, the New Testament, Indian philosophy, and Wagner.
The proposed book presents an overview of select theories in the classical Vaiśeṣika system of Indian philosophy, such as the concept of categories, creation and existence, atomic theory, consciousness and cognition. It also expounds in detail the concept of dharma, the idea of the highest good and expert testimony as a valid means of knowing in Vaiśeṣika thought. Some of the major themes discussed are the religious inclination of Vaiśeṣika thought towards Pasupata Saivism, the affiliation of the Vaiśeṣika System to the basic foundations of Indian philosophical thought, namely Veda and Yoga, and their insights into science, hermeneutics and metaphysics. In addition, this book includes recent Sanskrit commentaries on key Vaiśeṣika texts and provides a glimpse of Vaiśeṣika studies across the world. Overall, this book enunciates the Vaiśeṣika view from original sources and is an important work for Vaiśeṣika studies in current times for serious students as well as researchers.
Explains for the first time the genesis and early form of both Indian and Greek philosophy, and their striking similarities.
This volume explores aspects of yoga over a period of about 2500 years. In its first part, it investigates facets of the South Asian and Tibetan traditions of yoga, such as the evolution of posture practice, the relationship between yoga and sex, yoga in the theistic context, the influence of Buddhism on early yoga, and the encounter of Islam with classical yoga. The second part addresses aspects of modern globalised yoga and its historical formation, as for example the emergence of yoga in Viennese occultism, the integration of yoga and nature cure in modern India, the eventisation of yoga in a global setting, and the development of Patañjali’s iconography. In keeping with the current trend in yoga studies, the emphasis of the volume is on the practice of yoga and its theoretical underpinnings.