Arguelles, Jose, and Arguelles, Miriam. Mandala. Boston: Shambhala Publications, 1972: 001-135, 135 pages (BL 2015).
  The universality of the mandala, The mandala as a visual process, The mandala as art form, The mandala as a key to symbolic systems, The ritual of the mandala, The mandala as a point of departure.
___. The Ritual of the Mandala. Chapter 5 in: Ibid.: 081-106, 26 pages.
  Purification, Centering, Orientation, Construction, Absorption, Destruction, Reintegration, Actualization, Meditations and exercises, Simple yantra, Cycle of life mandala, Group mandalas.


Baker, Rob. The Dance of Libra. Parabola: The Magazine of Myth and Tradition. November, 1991; 16 (4): 020-027, 8 pages (BL 1).
  The set of scales for the astrological sign Libra symbolizes the concept of balance, harmony or justice. This symbolism can be linked to the cosmic dance of Shiva as Nataraja. The moment of harmony will always be the present moment, between balance and imbalance. When equilibrium is seen as a dynamic, asymmetrical state of balance, the symbolism of Libra becomes much more interesting.


Bohm, David, and Kelly, Sean. Dialogue on Science, Society, and the Generative Order. Zygon Journal of Religion and Science. December 1990; 25 (4): 449-467, 19 pages (BL 240).
  Focus on a transdisciplinary consciousness that refuses to comply with the tendency toward reductionism and simplification. Some problems explored are (1) notion of order, (2) limits of knowledge, (3) nature of perceptive or intuitive reason, (4) relation between mind and matter, and (5) crisis and the possibility of creative evolution.


Borysenko, Joan. Meditation and Centering Prayer. Chapter 9 in Part 3 Practices for Awakening to the Sacred in: Fire in the Soul: A New Psychology of Spiritual Optimism. New York: Warner Books, 1993: 161-177, 17 pages (BL 624).
  Meditation and the relaxation response, Meditation, mind and spirit, Centering prayer - becoming present to the divine, A simple practice of meditation (Set and setting, Letting go, Connecting with the higher self, The sacred word, Establishing a practice). It is only with the heart that one can see rightly; what is essential is invisible to the eye - Antione de Saint-Exupery, The Little Prince.


Bosman, Leonard. Instinct, Intellect and Intuition. American Theosophist. May 1978; 66 (5): 102-104, 3 pages (BP 500).
  Instinct drives and directs the animal. Intellect helps man to find his way self consciously. Intuition is the voice of his own Real Self, his sure guide toward ultimate perfection. Intuition means nothing more than a looking within and beyond the intellectual powers to gain a direct perception of things.


Campbell, Joseph. Myth and Society. Epilogue in: The Hero with a Thousand Faces. 2nd ed. Princeton, New Jersey: Princeton University Press, 1968: 381-391, 11 pages (BL 313).
  At the conclusion of this work, Campbell issues a call to live from the core of The Intuitive Self. The modern hero who dares to heed the call and seek the mansion of that presence with whom it is our whole destiny to be atoned, cannot wait for his community. It is not society that is to guide and save the creative hero, but precisely the reverse. Everyone of us carries the cross of the redeemer in the silences of his personal despair. To reclaim The Intuitive Self is hero's journey.


Campbell, Joseph. The Earthly Paradise. Chapter 10 in: The Masks of God: Creative Mythology. New York: The Viking Press, 1968: 625-678, 54 pages (BL 311).
  This chapter has two sections: All the gods within you and Symbolization. In the latter, Campbell illustrates how the mystic syllable AUM supplies a touchstone for the classification of symbols. The element A denotes waking consciousness (what has become), U, dream consciousness (what is becoming), M, the unconscious state (what will become), and the fourth element the silence before, after, and around AUM. Perhaps intuition can be seen as access to what is becoming and what will become from the what has become state.


Capra, Fritjof, and Steindl-Rast, David. Selected Excerpts. In: Belonging to the Universe: Explorations on the Frontiers of Science and Spirituality. San Francisco: HarperSanFrancisco, 1991: xi-xv, 11-12, 21-26, 33-38, 72-77, 20 pages (BL 240).
  New paradigm thinking in science, New paradigm thinking in theology, Purposes of science and theology (Science and domination of nature, Spirituality and religion), Methods of science and theology (Scientific method, Method of theology, Faith), Paradigms in science and theology, Systems theory, New thinking and new values.


Chuang Tsu. Inner Chapters. Translated by Gia-Fu Feng and Jane English. New York: Vintage Books, 1974: 001-161, 161 pages (BL 1900).
  Happy wandering, The equality of all things, The secret of growth, Human affairs, Signs of full virtue, The great master, The sage king. Chuang Tsu developed the doctrines of Taoism with rigorous logic. The rhythm of life and its organic vision is brought to perfect expression in his writings. With imagery and fantasy, he captures the depth of Chinese thinking.


Clifton, Chas S. The Unexamined Tarot. Gnosis Magazine. Winter 1991: 044-051, 8 pages (BL 624).
  Outlines what the cards are, shows briefly the variety of histories advanced for them, and suggests which approach is most likely on target. Someone in the mid or late 1300s tried to put "the world" into a deck of cards. The four-fold division of the Minor Arcana that emerged represented the division of society into aristocrats (swords), priests (cups), farmers (wands), and merchants (coins).


Cornell, Judith. Mandala: Luminous Symbols for Healing. Wheaton, Illinois: Quest Books, 1994: 001-154, 154 pages (BV 4598).
  The sacred art of the mandala reflects the soul or luminous consciousness, the essence of who we really are. Contemplating and creating mandalas, such as those in these pages, can help heal our sense of spiritual and psychic fragmentation, manifest creative energy and optimism, and reconnect us to our essential Being. These words could be taken to mean reconnecting with our Intuitive Selves.


Danielou, Alain. Aspects and Legends of the God. Chapter 2 in: Shiva and Dionysus. Translated by K. F. Hurry. London: East-West Publications, 1982: 047-075, 29 pages (BL 1 245).
  Sacrifice of Daksha, Names and aspects of the god, Lord of the animals, Forest spirit, Principle of life, The hermaphrodite, Vishnu and Apollo, God of the humble, The healer, Sovereign of the directions of space, God of death, Ash and the saffron colored garment.
___. The Goddess: Power, Lover and Mother. Chapter 3 in: Ibid.: 076-087, 12 pages.
  The goddess, Multiple aspects of the goddess, Lady of the mountain, Power of time, White lady, Sati, Mistress of the animals, Marriage of Shiva and Parvati. Shiva is the deviser of the world. Energy (Shakti) is his first manifestation, Without the creative energy represented by Shakti, Shiva is a corpse that is incapable of acting and revealing himself in the world.


Feuerstein, Georg. Cultivating the Power of Intuition. The Quest. 1994; 7 (3): 032-038, 040-041, 9 pages (BP 500).
  Good managers are bound to be good intuiters, though they may not always know this or label themselves as such. We must cultivate the "halo of intuition" if we are to find a larger wholeness than is possible by mere rationalism. Scientists may consider themselves utterly rational: in practice, they are capable of small and large intuitive leaps. Dreams bridge our everyday reality and the hidden levels of the holographic universe and give life sustaining wisdom.


Gardner, Adelaide. The Intuition as an Instrument of Research. American Theosophist. May 1978; 66 (5): 113-119, 7 pages (BP 500).
  Fundamental unity, Critical points in evolution, Intuitive perception, Intimations of reality, Technique of intuition, An instrument of research, Provocative experiments, Practical work, Mental preparation, A striking symbol, The Einstein method, Changing the world's thought.


Heider, John. The Tao of Leadership. Atlanta, Georgia: Humanics Limited, 1985: 001-166, 166 pages (BL 1900).
  As a teacher, I have found the Tao Te Ching an indispensable text in workshops. Students like it. It is simple and it makes sense. My success with the Tao led me to see its broader applicability for those with the role of leader and responsible for the skillful management of human resources. This adaptation will be of value to anyone who aspires to a leadership position in any organizational setting.


Herrigel, Eugen. Zen and the Art of Archery. New York: Pantheon Books, 1953: 001-109, 109 pages (BL 1442).
  One of the most significant features we notice in the practice of all the arts studied in Far Eastern countries, is that they are not intended for utilitarian purposes only, but are meant to train the mind; indeed, to bring it in to contact with the ultimate reality. Man is a thinking reed but his great works are done when he is not calculating and thinking. "Childlikeness" has to be restored with long years of training in the art of self forgetfulness. Man has to become a pupil again, a beginner. If his destiny is fulfilled, he comes face to face with the unbroken Truth, the Truth beyond all truths, and from it emerges reborn.


Humphreys, Christmas. Concentration and Meditation: A Manual of Mind Development. 3rd ed. Berkeley, California: Shambhala Publications, 1969: 001-242, 242 pages (BL 1478).
  Preface, Introduction, Preliminary observations, Concentration, Exercises in concentration, Lower meditation, Objects of meditation, Character building, Culture of the emotions, Interlude, Higher meditation, Raising of consciousness, Doctrine of the act, Jhanas, Zen meditation, Contemplation, Conclusion, Notes of group meditation, Subjects for meditation.
___. Preliminary Observations. Chapter 1 in: Ibid.: 017-029, 13 pages.
  Definitions (Concentration, Lower meditation, Higher meditation, Contemplation), Dangers (Wisdom not power, Avoid stunts, Never be negative), Further observations (Do not begin unless you continue, Beware of self congratulation, Beware of Guru hunting, Ignore psychic powers, Want to meditate, Do not neglect existing duties).
___. Concentration. Chapter 2 in: Ibid.: 030-056, 27 pages.
  General (Get physically fit, Concentrate on task, Clarify every issue, Control your reactions, Value of self recollection), Particular exercises (Time and times, Place, Posture, Relaxation, Breathing, Begin, Object or idea, Difficulties (Restlessness, Other difficulties, Intruding thoughts (Do not repress, Can't ignore, Deal with them))).
___. Exercises in Concentration. Chapter 3 in: Ibid.: 057-068, 12 pages.
  On a physical object - small and simple, On counting the breaths - full and deep, On watching thoughts - impersonal attitude, On visualization - forming clear cut mental images, On color - more difficult than an object, Summary (Concentration precedes meditation, Purity of motive is paramount, Each man marches on his own two feet, Begin and persevere).


Krishna, Gopi. About My Way of Writing. Chapter 1 in: Kundalini for the New Age: Selected Writings by Gopi Krishna. Edited by Gene Kieffer. New York: Bantam Books, 1988: 015-027, 13 pages (BL 1238).
  Describes the state of consciousness in which prose flows from the deepest intuitive source: "whole paragraphs . . . came to me in a flash, as if emerging from the surrounding emptiness. Sometimes I found it difficult to put them on paper, so rapid was the flow." Inspiration in whatever form is associated with the phenomenon of Kundalini a category of mental experience about which science is completely in the dark.


Lao Tzu. Tao Te Ching. Translated by Gia-Fu Feng and Jane English. New York: Vintage Books, 1972: 001-162, 162 pages (BL 1900).
  The essence of Taosim is contained in the eighty-one chapters of this book - roughly 5000 words - which have for 2,500 years provided one of the major underlying influences in Chinese thought and culture, emerging also in proverbs and folklore. Whereas Confucianism is concerned with day to day rules of conduct, Taosim is concerned with a more spiritual level of being.


Lao Tzu. The Tao of Power. Translated by R. L. Wing. New York: Doubleday/Dolphin, 1986: 001-187, 187 pages (BL 1900).
  Notes on the translation, The Tao of power, The Tao of nature, The right mind approach, The left mind approach, The whole mind approach, The eighty-one passages of the Tao Te Ching.


Lao Tzu. Tao Te Ching. Translated by Stephen Mitchell. New York: HarperCollins Publishers, 1988: 001-111, 111 pages (BL 1900).
  Foreward, The eighty-one passages of the Tao Te Ching, Notes. Misperception may arise from Lao Tzu's insistence on wei wu wei, literally "doing not doing," which has been seen as passivity. Nothing could be further from the truth. Non action is the purest and most effective form of action. The game plays the game; the poem writes the poem; we can't tell the dancer from the dance. Nothing is done because the doer has wholeheartedly vanished into the deed. This "nothing" is, in fact, everything.


Lao Tzu. Te Tao Ching: A New Translation Based on the Recently Discovered Ma-Wang-Tui Texts. Translated by Robert G. Henricks. New York: Ballantine Books, 1989: 001-283, 283 pages (BL 1900).
  Preface, Introduction (Ma-wang-tui texts, Ma-want-tui manuscripts of the Lao-tzu and other versions of the text, Philosophy of Lao-tzu (Tao, Returning to the way, Health, long life, and immortality), Translation (Translator's note, Te (virtue), Tao (the way)), Translation with text, commentary, and notes (Translator's note, Te (virtue), Tao (the way)), Additional notes, Bibliography.


Lao Tzu. Tao Te Ching. Translated by Gia-Fu Feng and Jane English. New York: Audio Literature, 1990: Two Audio recordings, 180 minutes (Needleman, Jacob, Reader) (BL 1900).
  The first tape in the set is the complete version of the Feng and English translation read by Needleman. On the second commentary tape, Needleman provides a historical perspective on the work. He also discusses the deeper meaning of the ideas and how they relate to modern life.


Lawlor, Robert. The Measure of Difference. Parabola: The Magazine of Myth and Tradition. November, 1991; 16 (4): 011-015, 5 pages (BL 1).
  It is the goal of many traditional teachings to lead the mind back toward the sense of oneness through a succession of proportional relationships. Wherever there is an intensification of function or a particular beauty and harmony of form, there the golden mean will be found. It is a reminder of the relatedness of the created world to the perfection of its source and of its potential future evolution.


LeShan, Lawrence. The Basic Types of Meditation. Chapter 5 in: How to Meditate: A Guide to Self Discovery. Boston: Little, Brown and Company, 1974: 044-055, 12 pages (BL 627).
  Although there are many types of meditation, they can be grouped into four major classes or "paths": the path through the intellect, the path through the emotions, the route of the body, and the path of action.
___. Afterword by Edgar N. Jackson. In: Ibid.: 184-204, 21 pages.
  Sets the work of LeShan in the larger context. "There has long been a feeling that man has a capacity of consciousness for direct communication with cosmic wisdom. . . . a heightened consciousness that adds to speculative reason the powerful insights that are rooted in feelings." These are other words for describing the intuitive state of being.


MacLean, Paul D. The Brain's Generation Gap: Some Implications. Zygon Journal of Religion and Science. June, 1973; 8 (2): 113-127, 15 pages (BL 240).
  We possess a hierarchy of three brains in one - a triune brain: reptilian, paleomammalian (limbic), and neomammalian (neocortex). The author suggests that the capacity for empathic identification with others stems from the great development of the limbic system and its articulation with a more recent expansion of the human brain - the prefrontal cortex. There are clinical indications that the prefrontal cortex provides foresight in planning for ourselves and others and that it also helps us to gain insight into the feelings of others.


Millman, Dan. The Tower of Life. Chapter 11 in Book 2 Illuminations in: Sacred Journey of the Peaceful Warrior. Tiburon, California: HJ Kramer, 1991: 094-099, 6 pages (BL 624).
  The tower of seven floors: 1) Personal survival - taking care of self, 2) Sexuality/creativity - reaching out and embracing life, 3) Personal power - discipline and commitment, [The great leap], 4) Transpersonal love - how best to serve, 5) Mystical revelation - eyes turned toward spirit, 6) Unity - communion with spirit, 7 ) Pure being and bliss - no self remains.


Naranjo, Claudio, and Ornstein, Robert E. The Domain of Meditation. Chapter 1 in: On the Psychology of Meditation. New York: Viking Press, 1971: 006-018, 13 pages (BL 627).
  The word "meditation" has been used to designate a variety of practices that so differ from one another that we may find trouble in defining what mediation is. Meditation is concerned with the development of a presence, a modality of being, which may be expressed or developed in whatever situation the individual may be involved. The types are identified: concentration (Apollonian), detachment (middle way), and surrender (Dionysian).


Novak, Philip. The Practice of Attention. Parabola: The Magazine of Myth and Tradition. Summer, 1990; 15 (2): 005-012, 8 pages (BL 1).
  Energy that would otherwise be manifested as the delight of open and present centered awareness is inexorably drawn to habitual psychological patterns and there disintegrates into the image films and commentaries - the "noise" - that suffuse ordinary consciousness. As long as we are unconsciously and automatically identifying with the changing contents of consciousness, we never suspect that our true nature remains hidden from us. With the practice of attention, ordinary mentation is discovered to be foreign to the deepest reality of our being. We can regain access to our intuitive source.


Po-tuan, Chang. Understanding Reality: A Taoist Alchemical Classic. Honolulu: University of Hawaii Press, 1987: 001-202, 202 pages (BL 1923).
  Yin and yang, The five elements, Essence of life, The use of I Ching signs, Praxis, Notes, Sixteen verses yin and yang , Sixty-four verses modeled on the I Ching, One verse on the great one, Twelve verses on the moon, Five verses on the five elements, Four four-line verses, Verses on various themes.
___. Sixteen Verses, Representing "Eight Ounces" of Yin and "Eight Ounces" of Yang, Forming "One Pound" of Elixir. Chapter 1 in: Ibid.: 023-056, 34 pages.
  A basic text in the so called southern school of Complete Reality Taoism. This writer is credited with removing some of the more obscure alchemical terminology to make the material more generally available.


Rama, Swami. The Path of Meditation. Chapter 6 in: Perennial Psychology of the Bhagavad Gita. Honesdale, Pennsylvania: Himalayan International Institute, 1972: 225-261, 37 pages (BL 1120).
  The interpretative text in this chapter discusses meditation in action. Several passages focus specifically on the requirements for achieving this state of being and the qualities of being that result from the practice. For instance "Do not allow your mind to be scattered, and whatever you do, do it with full attention." or "this state of mind is called the witnessing state; one learns to witness what is going on but does not involve himself in it." These guidelines apply directly to being a mediator in the world.
___. Knowledge of the Field and Knower. Chapter 13 in: Ibid.: 365-380, 16 pages.
  A person that follows yoga practices can expand his consciousness to fathom the higher levels of consciousness. This leads to Self realization which yields intuitive knowledge received through divine insight. Knowledge that flows from the ordinary mind is not pure and profound. But intuitive knowledge fathoms all levels of consciousness within and without. At this level of knowing, a person is free of attachments and performs his duties selflessly.


Sandor, Richard S. The Attending Physician. Parabola: The Magazine of Myth and Tradition. May, 1990; 15 (2): 038-043, 9 pages (BL 1).
  This is a personal account of coming to terms with the "attending" dimension of being a physician. The label "attending" is attached to "physician" as a matter of course, obscuring the possibility that it might once have meant something beyond a job description. The "sensation of self" is perhaps the first function of an active attention - an attention beyond what is give by mere biological drives.


Shallcross, Doris J., and Sisk, Dorothy A. Intuition: An Inner Way of Knowing. Buffalo, New York: Bearly Limited, 1989: 001-107, 107 pages (BQ 290).
  What is intuition? Research and efforts in understanding and assessing intuition, Developing and increasing intuition, Children and intuition, Intuition in the creative arts, Intuition and psychology, Intuition in the sciences and mathematics, The myth of women's intuition, Spirituality and intuition, Accepting The Intuitive Self.
___. What is Intuition? Chapter 1 in: Ibid.: 001-008, 8 pages.
  Levels of intuitive awareness (Physical, Emotional, Mental, Spiritual), Functional types of intuition (Discovery - generates options, Evaluation - signals "yes" or "no" when confronted with a choice, Operation - steers us this way or that, Prediction - what might happen in the future, Illumination - cosmic consciousness), Creativity and intuition. Intuition is considered by many as both the first and most necessary stage of creativity. If creativity is what separates us from other animals, then we must awaken and sharpen that initial spark of creativity - intuition.
___. Research and Efforts in Understanding and Assessing Intuition. Chapter 2 in: Ibid.: 009-024, 16 pages.
  The intuitive experience as flow, Spearman's three principles of cognition, Mystical and intuitive experiences as adaptive behavior, Are we a nation of mystics? Suspending the critical left involvement, Dreaming as a creative process, Meditation, Why meditate? Intuition in business, Building bridges from conscious to unconscious, Activity: seed thought, Activity: sound pondering, Tests to assess intuition or inner knowing.
___. Spirituality and Intuition. Chapter 9 in: Ibid.: 091-100, 10 pages.
  The kind of intuitive experience which leads most directly to a sense of harmony with oneself and the universe is the mystical experience. In both Eastern and Western spiritual traditions, intuitive knowledge is recognized as the highest form of truth. What this level of consciousness does afford a person is the immediate knowledge of a reality underlying the physical world.


Sheldrake, Rupert. The Greening of God. Chapter 9 in: The Rebirth of Nature: The Greening of Science and God. New York: Bantam Books, 1991: 182-203, 22 pages (BL 65).
  Rediscovery of the God of the living world, Animistic roots of Judaism and Christianity, Shamanic aspects of Judaism and Christianity, Mother of God, Nature without God, Evolutionary creativity (According to the hypothesis of formative causation, each new pattern of organization involves the appearance of a new kind of morphic field.), Creative trinities, Gender of God, An evolutionary God, Mystery.


Smith, Huston. Forgotten Truth: The Primordial Tradition. New York: Harper & Row, Publishers, 1976: 001-173, 173 pages (BL 51).
  The way things are, Symbolism of space (Space, Time, Levels of reality), Levels of reality (Terrestrial, Intermediate, Celestial), The levels of selfhood (Body, Mind, Soul, Spirit), The place of science (Things are not as they seem, Stupendous mores, These cannot be known in ordinary ways, Exceptional ways of knowing, They must be cultivated, Instruments), Hope, yes; progress, no, Epilogue.


Sperry, Roger W. Changed Concepts of Brain and Consciousness: Some Value Implications. Zygon Journal of Religion and Science. March 1985; 20 (1): 041-057, 17 pages (BL 240).
  If one accepts science, what is one left to believe in? Pantheism made palatable, Vitalism without mysticism, Downward causation, The new physics, Purposiveness in natural law, Convergent values and beliefs, Frequent misgivings, Afterlife alternatives. Prospects for uniting religion and science are brightened by changed views of consciousness and mind brain interaction.


Suzuki, Daisetz Teitaro. On Satori: The Revelation of a New Truth in Zen Buddhism. Essay 5 in: Essays in Zen Buddhism (First Series). New York: Grove Press, 1949: 229-266, 38 pages (BL 1432).
  The essence of Zen Buddhism consists in acquiring a new viewpoint of looking at life and things generally. We must forgo all our ordinary habits of thinking and try to see if there is any other way of judging things. The acquiring of this viewpoint is popularly called 'satori' or wu in Chinese. Satori may be defined as an intuitive way of looking into the nature of things in contradistinction to the analytical or logical understanding of it. Its analogy in a more or less feeble way is gained when one exclaims 'Eureka!' when discovering the solution of a difficult problem.
___. Practical Methods of Zen Instruction. Essay 6 in: Ibid.: 267-313, 47 pages.
  We are too much a slave to the conventional way of thinking, which is dualistic through and through. Zen emphasizes the faculty of seeing or knowing not in the sense of reasoning out, but in that of intuitively grasping. The methods for acquiring this new viewpoint are unconventional and illogical: Verbal methods (Paradox, Going beyond opposites, Contradiction, Affirmation, Repetition, Exclamation), Direct methods (Gesture, Striking, Performance of a definite set of acts, Directing others to move about, etc.).
___. The Ten Cow Herding Pictures. Essay 8 in: Ibid.: 363-376 (10 plates), 24 pages.
  Technically, Zen does not recognize steps on the path to satori. But for the time dominated mind, the cow herding series expresses stages in an individual's progress: 1) Looking for the cow, 2) Seeing the traces of the cow, 3) Seeing the cow, 4) Catching the cow, 5) Herding the cow, 6) Coming home on the cow's back, 7) The cow forgotten, leaving the man alone, 8) The cow and the man both gone out of sight, 9) Returning to the origin, back to the source, 10) Entering the city with bliss bestowing hands.


Underhill, Evelyn. Practical Mysticism. New York: E. P. Dutton, 1915: 001-169, 169 pages (BL 662).
  Preface, What is mysticism? World of reality, Preparation of the mystic, Meditation and recollection, Self adjustment, Love and will, First form of contemplation, Second form of contemplation, Third form of contemplation, Mystical life. Mysticism is the art of union with Reality. We know a thing only by uniting with and assimilating it by an interpenetration of it and ourselves.
___. Meditation and Recollection. Chapter 4 in: Ibid.: 046-055, 10 pages.
  Recollection is the subjugation of the attention to the control of the will. It is not, therefore, a purely mystical activity. It is demanded of all who would get control of their own mental processes and should represent the first step in the education of consciousness.


Watts, Alan, and Huang, Al Chung-Liang. Tao: The Watercourse Way. New York: Pantheon Books, 1975: 001-128, 128 pages (BL 1920).
  Foreword, Preface, Prolegomena, Chinese written language, Yin - yang polarity, Tao, Chinese calligraphy, Wu wei, Chinese calligraphy, Te - virtuality, Once again: a new beginning.
___. The Yin - Yang Polarity. Chapter 2 in: Ibid.: 019-036, 18 pages.
  At the roots of Chinese thinking lies the principle of polarity, which is not to be confused with ideas of opposition or conflict. Polarities are different aspects of one and the same system. The disappearance of either one means that the system would disappear. The art of life is not seen as holding to yang and banishing yin, but as keeping the two in balance, because there cannot be one without the other.
___. Tao. Chapter 3 in: Ibid.: 037-055, 19 pages.
  The Tao belongs neither to knowing nor to not knowing. Knowing is false understanding; not knowing is blind ignorance. If you really understand the Tao beyond doubt, it's like the empty sky. The Tao is what happens of itself. If everything is allowed to go its own way, the harmony of the universe will be established since every process in the world can "do its own thing.".
___. Wu wei. Chapter 4 in: Ibid.: 075-098, 24 pages.
  The wu wei principle of nonaction is not inertia, laziness, or mere passivity. Wu wei is the life style of one who follows the Tao. It is an intelligence that knows the principles, structures, and trends of human and natural affairs so well that one uses the least amount of energy in dealing with them. The practical message of this style is that only trouble is caused by those who strive to improve themselves and the world by forceful means.
___. Te - Virtuality. Chapter 5 in: Ibid.: 106-122, 17 pages.
  Te (virtue) is the realization of the Tao in actual living, but not virtue in the sense of moral correctness. It refers to the power or magic of the "wonderful" events that come about spontaneously. It is the unselfconscious and uncontrived style of the wise person (sage) who is skilled in handling social and practical affairs. But it is not deliberate self effacement; it is more like the innocent practicality of a cat. The greatest power (Te) is available to those who do not seek power.


Wilhelm, Richard, trans. A Discussion of the Text. Chapters 1 and 2 in: The Secret of the Golden Flower: A Chinese Book of Life. New York: Harcourt, Brace, & World, 1962: 001-018, 18 pages (BL 1900).
  Origins of the book. The book comes from an esoteric circle in China. It was first written down in the eighteenth century. The psychological and cosmological premises of the text. The psyche and the cosmos are to each other like the inner world and the outer world. The Tao governs man just as it does invisible and visible nature. The Tao is the means of all movement and gives it law.
___. Commentary by C. G. Jung. In: Ibid.: 081-149, 69 pages.
  Introduction (Difficulties encountered by west trying to understand the east, Modern psychology offers a possibility of understanding), Fundamental concepts (Tao, Circular movement and the center). Phenomena of the way (Disintegration of consciousness, Animus and anima ), Detachment of consciousness from the object, Fulfillment, Conclusion, In memory of Richard Wilhelm.


Yogananda, Paramahansa. Definition of Intuition. Excerpt from Chapter 15 in: Autobiography of a Yogi. Los Angeles: Self Realization Fellowship, 1973: 177-178, 2 pages (BP 605).
  Intuition is soul guidance, appearing naturally in man during those instants when his mind is calm. Nearly everyone has had the experience of an inexplicably correct "hunch" . . . Any erroneous thought of man is a result of an imperfection, large or small, in his discernment. The goal of yoga science is to calm the mind, that without distortion it may hear the infallible counsel of the Inner Voice.
___. Carl Jung on Yoga Science. Excerpt from Chapter 24 in: Ibid.: 264-265, 2 pages.
  Yoga . . . offers the possibility of controllable experience and thus satisfies the scientific need for 'facts'; and, . . . by reason of its breadth and depth, . . . it promises undreamed of possibilities. . . . In the East, . . . where for several thousand years an unbroken tradition has created the necessary spiritual foundations, Yoga is . . . the perfect and appropriate method of fusing body and mind together so that they form a unity . . . This unity creates a psychological disposition which makes possible intuitions that transcend consciousness.


Zukav, Gary. Intuition. Chapter 5 in: The Seat of the Soul. New York: Simon & Schuster, 1989: 077-090, 14 pages (BP 605).
  Five sensory and multisensory personalities compared, Techniques to engage and discipline intuition: 1) honor emotional cleansing, 2) cleansing nutritional program, 3) honor the guidance you receive, 4) allow yourself an orientation of openness toward life and the universe, Intuition serves many purposes: 1) survival, 2) creativity, 3) inspiration, 4) connection to the higher self.

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