Bibliography:
Ledi Sayadaw. A Manual of the Excellent Man: Uttamapurisa Dīpanī. Washington: BPS Pariyatti Editions, 2016.
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The renowned Sri Lankan scholar Y. Karunadasa examines Abhidhamma perspectives on the nature of phenomenal existence. He begins by discussing dhamma theory, which describes the bare phenomena that form the world of experience. He then explains the Abhidhamma view that only dhammas are real and that anything other than these basic phenomena are conceptual constructs. This, he argues, is Abhidhamma’s answer to common-sense realism—the mistaken view that the world as it appears to us is ultimately real.
Among the other topics discussed are
A classic since 1928, this masterly encyclopedia of ancient mythology, ritual, symbolism, and the arcane mysteries of the ages is available for the first time in a compact "reader's edition."
Like no other book of the twentieth century, Manly P. Hall's legendary The Secret Teachings of All Ages is a codex to the ancient occult and esoteric traditions of the world. Students of hidden wisdom, ancient symbols, and arcane practices treasure Hall's magnum opus above all other works.
It is not unusual for Western philosophers to deny existence to the 'self': that unified, separate, persisting thinker/owner/agent that we take ourselves to be. Following Hume and James, such philosophers have denied the self existence by treating as illusory its supposed unity and unbroken persistence. These qualities are deemed mere fictions, borne from imagination (etc.) acting upon a bundle of discrete thoughts, feelings and perceptions.
The Indian philosopher Acharya Nagarjuna (c. 150-250 CE) was the founder of the Madhyamaka (Middle Path) school of Mahayana Buddhism and arguably the most influential Buddhist thinker after Buddha himself. Indeed, in the Tibetan and East Asian traditions, Nagarjuna is often referred to as the 'second Buddha.' His primary contribution to Buddhist thought lies is in the further development of the concept of sunyata or 'emptiness.' For Nagarjuna, all phenomena are without any svabhaba, literally 'own-nature' or 'self-nature', and thus without any underlying essence. In this book, Jan Westerhoff offers a systematic account of Nagarjuna's philosophical position. He reads Nagarjuna in his own philosophical context, but he does not hesitate to show that the issues of Indian and Tibetan Buddhist philosophy have at least family resemblances to issues in European philosophy.