Bøker av D E Osto

Samkhya is one of the most ancient of India's philosophical traditions and its influence has been widespread in Indian thought for centuries. The central aim of Samkhya is to counteract human suffering. To do this, Samkhya proposes a special type of metaphysical dualism, which asserts the absolute distinction between pure consciousness (purusa) on the one hand, and the phenomenal world (prakrti) on the other. The ancient philosophy of Samkhya can be applied to modern life in a number of valuable ways. Rather than becoming overly concerned with the metaphysics of the system, Samkhya can be seen as a psychological tool to overcome suffering. Through rigorous philosophical and psychological analysis, a person can learn to detach or disassociate from the psychophysical entity, and realize witness consciousness. Classical Samkhya postulates no God, supreme being, or creator of the universe. Thus Samkhya shows us that there is not a necessary dichotomy between atheism and spirituality. Moreover, its understanding of the human condition, the self, and the universe provide us with profound psychological insights that may be utilized for better living in this world. In this book, the author investigates the foundational text of classical Samkhya, the Samkhyakarika of Isvarakrsna, to uncover its important psychological insights concerning our human condition and the means to transcend it. Included in the book are special meditational exercises to internalize the teachings of Samkhya, and a complete English translation of the Sanskrit Samkhyakarika. Dr D.E. Osto is a scholar of Asian philosophies and meditation teacher with over thirty years of meditation experience.

This book is meant to serve as an entry point for the English reader into the vast and profound ocean of East Asian philosophy. Focusing on China, it outlines the basic contours of the three major philosophical streams found in East Asia: Daoism (Taoism), Confucianism, and Buddhism. Beginning with the classical period, the book details the Daoist philosophies of Laozi and Zhuangzi, and the early Confucianism of Confucius, Mencius and Xunzi. Next, the book explains the transmission of Buddhism from India to China, and provides individual chapters on the Chinese Buddhist schools of Huayan and Chan (Zen). This is followed by chapters on the Neo-Confucian philosophies of Cheng Hao, Cheng Yi, Zhu Xi and Wang Yangming; and the modern "New Confucian" thought of Fung Yu-lan and Tu Wei-ming. The final two chapters turn to Japan and investigate the Zen philosophy of Dogen and the modern Kyoto School.