By Robert E. Svoboda
Ebook 2 of the trilogy explores the kundalini, the strength of forces. Tantra, mantra, the sacred hearth, chakras and recognition. Written within the personable type of Vimalananda's storytelling and recounting of life's episodes we can actually input the invisible nation-states.
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Extra resources for Aghora II: Kundalini
Relativism is a controversial matter, of course. The history of philosophy has long supposed that relativism is intrinsically incoherent. 4) is decidedly provocative. I take that theorem to be a par- ― 69 ― ticularly strategic finding, essential to the radical options of the philosophical currents of the end of our century. 4) from the most conservative sources. 4) is not a trick—and that it accommodates (in a fair way) the persistent philosophical conviction that relativism is incoherent and, at the same time, salvages a pertinent form of relativism that is demonstrably not incoherent.
3) many-valued logics need not be incoherent. 3) straight off, without any of the plodding caution I have preferred. " But relativism requires a many-valued logic. Since it is my intention to support the viability of relativism in a robust way, I regard it as an advantage to have approached the matter in the conservative way I have. 4) relativistic logics need not be incoherent. I mean by a relativistic logic a many-valued logic that, relative to some interpreted domain of discourse, admits, as compatible, those constative claims that would (but not now) be incompatibles on a bivalent logic (whether in accord with excluded middle or tertium non datur ) or would yield contradictory propositions.
1). (I examine the "alethic""epistemic"-"ontic" distinction more closely in chapter 4. ) It may be convenient to add that what I have called the "externalist" view also appears classically as pre-Kantian (treating figures like Descartes and Locke as exemplars).  (Apel and Habermas, for instance, are excellent specimens of the kind of convergence I have in mind. ) Epistemically construed, the correspondence theory of truth is, by definition, an externalist theory matching constative claims and the real nature of the independent world: hence, it cannot help but presume some form of cognitive privilege (as indeed both Descartes and Locke betray).
Aghora II: Kundalini by Robert E. Svoboda