Catagory: Non Fiction

The Book of Muinuddin Chishti introduces this ‘conqueror of conquerors’, revealing the life and teachings of a great saint who chose not to battle over God but to practise the love of God. Through the use of historical records and creative imagination, Mehru Jaffer brings to life the story of a human being who became a saint and the development of Chishti Sufism in India, examining the most important dynamic in the understanding of a phenomenon like Sufism: tension between the outsider’s point of view and the insider’s vision.Muinuddin Chishti spent his life reminding us that hidden behind the paraphernalia of rituals of all the diverse religions of the world is love and curiosity for the creator. The Book of Muinuddin Chishti takes forward his message of how to remain humane in hostile times, balance the material with the spiritual, and reach out and cement the foundations of love and mysticism that ultimately unite all of humanity.

The Centrepiece Of The Analyst And The Mystic Is The Absorbing Story Of The Nineteenth-Century Bengali Mystic And Hindu Saint Sri Ramakrishna. Using Ramakrishna S Life As A Case Study, Sudhir Kakar Discusses In Depth Three Interacting Factors That He Feels May Be Essential In The Making Of An Ecstatic Mystic: Particular Life Historical Experiences, The Presence Of A Specific Artistic Or Creative Gift, And A Facilitating Cultural Environment.
Kakar Goes Beyond The Traditional Psychoanalytic Interpretation Of Ramakrishna S Mystical Visions And Practices. Going Beyond The Traditional Psychoanalytic Interpretation Of Ramakrishna S Mystical Visions And Practices, Kakar Clarifies Their Contribution To The Psychic Transformation Of A Mystic And Offers Fresh Insight Into The Relation Between Sexuality And Ecstatic Mysticism.
Through A Comparison Of The Healing Techniques Of The Mystical Guru And Those Of The Analyst, Kakar Highlights The Difference In Their Healing Objectives And Reveals The Positive Psychological Aspects Of The Religious Experience.

As A Commentator On The Worlds Of Love And Hate , India S Foremost Psychoanalyst Sudhir Kakar Has Isolated The Ambivalence, Peculiarly Indian, To Matters As Various And Connected As Sex, Spirituality And Communal Passions.
In Intimate Relations, The First Of The Well-Known Books In This Edition, He Explores The Nature Of Sexuality In India, Its Politics And Its Language Of Emotions. The Analyst And The Mystic Points Out The Similarities Between Psychoanalysis And Religious Healing, And The Colours Of Violence Is His Erudite Enquiry Into The Mixed Emotions Of Rage And Desire That Inflame Communalism.

It was an assignment that was at once challenging and intimidating. I was going to be setting foot on –enemy” territory.’ Amit Baruah was one of only two Indian journalists allowed to be based in Islamabad during three tumultuous years of Pakistan’s history. The author recounts with some amusement his family’s experience of life in Islamabad society between April 1997 and June 2000″all of it conducted under the suspicious gaze of Pakistani intelligence agents who shadow Baruah, his wife and daughters everywhere, including into friends’ living rooms. He records his frustration at being disallowed from reporting freely on the ground many events that defined Indo-Pak relations, even as death or kidnapping forever stalks him. Three incidents haunt Baruah the most: not being cleared to attend the funeral, in 1998, of John Joseph, the bishop of Faisalabad who committed suicide in protest against Pakistan’s -blasphemy’ laws; being forbidden to view the wreckage of an Indian Air Force plane shot down during the Kargil conflict of 1999; and being prevented from entering Afghanistan from Pakistan to report on the Kandahar hijacking later that year. And yet, says Baruah, despite all the personal and professional difficulties he faced in Pakistan, his stint in Islamabad”and his exchanges with so many friends he cannot name”proved to be the most exciting and enriching in his career. While admitting the difficult nature of his job as a foreign correspondent in a hostile nation, Baruah recalls the joys of meeting generous, like-minded people in a country whose regimented stance on India”and its press”is less than friendly.

My teaching, if that is the word you want to use, has no copyright. You are free to reproduce, distribute, interpret, misinterpret, distort, garble, do what you like, even claim authorship, without my consent or the permission of anybody.’ Thus spoke U.G. Krishnamurti in his uniquely iconoclastic and subversive way, distancing himself from gurus, spiritual ‘advisers’, mystics, sages, ‘enlightened’ philosophers et al. UG’s only advice was that people should throw away their crutches and free themselves from the ‘stranglehold’ of cultural conditioning. Uppaluri Gopala Krishnamurti was born on 9 July 1918 in Masulipatnam, a coastal town in Andhra Pradesh. He died on 22 March 2007 at the age of eighty-nine in Vallecrosia, Italy, at the villa of a friend. The effect that he had, and will continue to have, on legions of his admirers is difficult to put into words. With his flowing silvery hair, deep-set eyes and elongated Buddha-like ears, he was an explosive yet cleansing presence and has been variously described as ‘a wild flower of the earth’, ‘a bird in constant flight’, an ‘anti-guru’ and a ‘cosmic Naxalite’. UG gave no lectures or discourses and had no organization or fixed address, but he travelled all over the world to meet people who flocked to listen to his ‘anti-teaching’. His language was always uncompromisingly simple and unadorned, his conversational style informal, intimate, blasphemous and invigorating. This reader, edited by long-time friend and admirer Mukunda Rao, is a compilation of UG’s freewheeling and radical utterances and ideas. UG unceasingly questioned and demolished the very foundations of human thought but, as Rao says, in the cathartic laughter or the silence after UG had spoken, there was a profound sense of freedom from illusory goals and ‘the tyranny of knowledge, beauty, goodness, truth and God’

From The Rig Veda To Myriads Of Folk Narratives, The Belief In Demons Prevails All Over India, Vividly Illustrating That A Demon Is Something People Fear Because It Is Beyond Their Comprehension And Control. Time And Again, The Menacing And Uncontrollable Forces Of Night, Darkness And Death, Along With Powerful Defeated Enemies And Incomprehensible Natural Phenomena, Are Demonized.
The Book Of Demons Presents A Perceptive Overview Of The Various Types Of Demonic Beings And Concepts That Exist In Hindu Literature, Supplemented With A Dictionary Of Individual Demons For Ready Reference. Besides The Well-Known Rakshasas And Asuras, The Author Also Reveals A Densely Populated World Of Lesser-Known, But Equally Fascinating, Demonic Creatures. Andhaka (Blind Darkness), Conceived When Parvati Playfully Covered Shiva S Eyes And The World Was Plunged Into Darkness; Gajamukha, The Elephant-Faced Demon Who Was Transformed Into A Mouse By Ganesha And Then Converted Into His Vehicle; Jambha, The Demon-Leader Who Snatched The Pot Of Immortal Nectar From The Ocean During The Great Churning; Maya, The Demonic Equivalent Of Vishvakarma, Architect Of The Gods, Who Built The Three Cities Of Tripura; And Putana, The Demon Who Tried To Kill Krishna By Suckling Him With Poisoned Breasts.
Male Or Female, Human, Animal, Plant, Or Simply A Concept Demons Play A Pivotal Role In Our Mythical Traditions. Blending Insightful Erudition And Lively Description, Nanditha Krishna Brings To Life The Traits And Actions Of A Host Of Complex, Colourful, Monstrous And Intriguing Demons That Inhabit Indian Religion And Mythology.