By Norman Lewis

A attention-grabbing portrait of the eclectic tribes of India and the distant areas that they inhabit

In the Nineties, the fifty-four million individuals of India’s tribal colonies accounted for seven percentage of the country’s overall population—yet little or no approximately them used to be recorded. Norman Lewis depicts India’s jungles as being endangered by way of “progress,” and his feel of urgency in recording what he can in regards to the country’s precise tribes leads to a compelling and fascinating narrative. From the poetic Muria humans whose nutrition comprises monkeys, crimson ants, and crocodiles, to the tranquil mountain tribes who might be on the topic of the Australian Aborigines, to the bare Mundas those who might shoot, with bow and arrow, somebody who laughs of their path, Lewis chronicles the original features of the numerous tribes that locate their lifestyle more and more threatened by means of the encroachment of modernity.

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Extra info for A Goddess in the Stones: Travels in India

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Meykandar’s Sivajndna-Bodham initiates a new phase of development in Saiva thought by co-ordinating the ‘two’ approaches inherent in Saiva Siddhanta. The ‘two’— the general and the ultimate, are not two different or alternate standpoints. One is the presupposition of the other. It is a difference of perspective in which there is also the demand that one be subordinated to the other so that there is really no difference. Sivajiiana-Bodhamt literally an exegetic evaluation ( bodha) of the INTRODUCTION TO THE PHILOSOPHY OF ¿AIVA SIDDHANTA 35 philosophic contents of the Saivagamas and by implication all philosophic contents (Siva-jiiana), therefore marks a true renaissance in the develop­ ment of Saiva doctrine and practice and the inauguration of a new syncretist phase of advaita in which the differences of ‘difference’ (bbeda) and ‘non-difference’ (

Memory requires more than mere dating of a fact in the past. It must be dated in my past. I must think that I directly experienced its occurrence. Recognition of this is an important stage in the understanding of the inner dynamics of the law of karma. Similarly, is not self's resistance to mutability a condition of its selfhood ? 18 The negativism of the heterodox systems expresses itself in its characteristic denial of a revelatory source of knowledge. The denial may rest either on a narrow reliance on perception as the only legiti­ mate evidence of reality (materialism) or more flexibly on human reason and its self-sufficiency.

22 These doctrines are indiscriminately grouped irrespective of their metaphysical differences for their common ‘exotericism*. The hypostatization of the knowing self misses the reality of grace as does the hypostatization of the known object. The pattern or norm of self is* deceptive. 23 The real I is encountered in the transition from or transcendence beyond the me. Its true frontier is known not in the ‘profane* context o f me-mine but in being ‘purified* of the me. One grows in true selfawareness as one leaves behind the ‘me* which is alien to the nature of one’s self and comes by a knowledge of spirit which is akin to, and ‘one* with it.

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A Goddess in the Stones: Travels in India by Norman Lewis
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