- Page 3: Copyright Notice This work is licen
- Page 9 and 10: Introduction This collection of ess
- Page 11 and 12: 9 dhism. True Buddhism cannot be fo
- Page 13 and 14: The Problem of Conflict We are livi
- Page 15 and 16: What is that goal of happiness, the
- Page 17: For many it will be a struggle for
- Page 20 and 21: 18 control them. Fear, therefore, l
- Page 22 and 23: 20 feeling of confidence and securi
- Page 24 and 25: 22 (sabbe saṅkhārā dukkhā), bu
- Page 26 and 27: 24 live means to think deeply, to f
- Page 28 and 29: 26 places. Then there is a problem
- Page 30 and 31: 28 sibility of knowledge is an obst
- Page 32 and 33: 30 there is no logic in dreams, no
- Page 34 and 35: 32 It is not a striving with a desi
- Page 36 and 37: 34 an experience is really lived th
- Page 38 and 39: 36 nor perceived, which is not conc
- Page 41 and 42: Existence I: Of Material Life No ph
- Page 43 and 44: 41 ness. Matter is the non-mental,
- Page 45 and 46: 43 cles of a body are not scattered
- Page 47 and 48: 45 that matter has a mind of its ow
- Page 49 and 50: Existence II: Of Personality There
- Page 51 and 52: 49 of a particular phenomenon, but
- Page 53 and 54: 51 which is peculiar to the individ
- Page 55 and 56: 53 to be fettered; it does not want
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The Psychology of Rebirth All relig
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57 so, this desire for continuation
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59 deluded mind has something to fe
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61 waves and eddies pass away, and
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63 Then one might begin to seek els
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66 there is no scientific view whic
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68 ditions in the past, producing e
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70 swift movement of javana is only
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72 ture becomes discernible in the
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Dependent Origination II The scheme
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77 course is that the wounds become
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79 be understood then, that this co
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81 But even this delight. and zest
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83 tivities (saṅkhāra) which are
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86 What is needed is not political
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88 First, the Buddha’s very first
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90 walker thereon” (maggaṁ atth
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92 Yet, there is a difference in th
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94 towards the unveiling of a delus
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96 our mental pressure, in the hope
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98 great detail, in order to build
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100 the mind agreeable and amenable
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102 strange objects for concentrati
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104 conflict (dukkha) only, because
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Determinism and Free Will In this a
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109 doubt; as post factum there can
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111 volition arises in dependence o
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113 Evil, then, is that which does
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115 clinging. But intention, which
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Synthesis of Mind and Matter In thi
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119 the last century was all-round
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121 fact, it would appear that man
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123 with its constant frictions and
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125 ling power (indriya) which is t
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Evolution and Beyond Man’s recent
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129 different classes, or are they
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131 analogy just a little while mor
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133 with himself and through himsel
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135 nity to burst forth, in a way s
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137 our concentration on an ideal,
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About the Author Henri van Zeyst wa