By Rabindranath Tagor

Rabindranath Tagore’s Nationalism is a profound and prophetic critique of the nationalist fervor that swept across the world in the early 20th century. First published in 1917, the book is a collection of essays based on Tagore’s lectures in Japan and the United States, where he examined the rise of nationalism and its impact on societies, particularly in the West and in colonial India. As a poet, philosopher, and humanist, Tagore viewed nationalism not merely as a political movement but as a force with the potential to both unite and divide humanity.
Tagore’s Sādhanā is not just a philosophical text—it is a guide for living with awareness, compassion, and harmony. In today’s fast-paced, often disconnected world, his message of spiritual realization, unity, and love remains as vital as ever. Whether through mindfulness, environmental consciousness, or a deeper appreciation of human relationships, *Sādhanā* offers timeless wisdom for navigating the complexities of modern life. Tagore’s vision challenges us to look beyond material success and societal divisions, urging us to embrace a life of inner fulfillment, interconnectedness, and profound respect for all forms of life. By revisiting *Sādhanā* in the context of contemporary challenges, we find a powerful and enduring message that calls us to rediscover the deeper truths of existence and live with greater purpose and harmony.

Read-Me.Org Inc. NY. Phila. Australia. 2025.

By: Paul Louis Landsberg

I SHALL be told that the problem I propose to dis- cuss simply does not exist, or, at any rate, does not exist for Christians. We all know that Christianity, and the Catholic Church in particular, and all moral theologies, whether Catholic or Protestant, consider suicide to be mortal sin, and do not admit that it can be justified in any circumstances whatsoever. All this is quite clear, and there seems to be nothing more to be said. Suicide is forbidden by divine authority and that ought to be enough. It is indeed true that the believer should accept such a pronouncement as authentic and final, even when he is not capable of grasping the reasons on which it is founded. There is such a thing as implicit obedience, just as there is an implicit faith. This obedience is not blind ; it is based, like faith, both on evidence and upon spontaneous acceptance. However, this evidence is not the particular content of such and such an article of faith, or such and such a moral precept, but the fundamental evidence and the spontaneous acceptance of the intrinsic goodness and justice of the authority which reveals, teaches, orders and forbids. So far, all is straightforward. But no one will deny that we have the right and even, in a certain sense, the duty to try to understand more clearly what we believe, and to seek for the reasons for the rules we should obey. This is St. Anselm's fides quaerens intellectum. And I should like to add that, in my case, there seem to be two particular reasons which do indeed make the question of suicide a very real problem, which neither Christian philosophy nor theology has the right to overlook.

PARIS, 1937

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By Wiliam James

"The Varieties of Religious Experience: A Study in Human Nature" by William James is a timeless exploration of the diverse ways individuals experience and express their spirituality. Published over a century ago, this seminal work delves deep into the psychology of religion, examining the fundamental nature of religious beliefs, rituals, and mystical encounters across different cultures and traditions. Drawing from an extensive range of examples, James offers profound insights into the profound impact of religious experiences on human consciousness, behavior, and overall well-being. A thought-provoking and insightful read, this book continues to resonate with readers seeking a deeper understanding of the complex tapestry of human spirituality."

NY. Longmans Green. Project Gutenberg. 1902. 336p

By Gijs Kruijtzer

How do people justify what others see as transgression? Taking that question to the Persian-Muslim and Latin-Christian worlds over the period 1200 to 1700, this book shows that people in both these worlds invested considerable energy in worrying, debating, and writing about proscribed practices. It compares how people in the two worlds came to terms with the proscriptions of sodomy, idolatry, and usury. When historians speak of the gap between premodern practice and the legal theory of the time, they tend to ignore the myriad of justifications that filled this gap. Moreover, a focus on justification evens out many of the contrasts that have been alleged to exist between the two worlds, or the Muslim and Christian worlds more generally. The similarities outweigh the differences in the ways people came to terms with the various rules of divine law. The level of flexibility of the theologians and jurists in charge of divine law varied more over time and by topic than between the two worlds. Both worlds also saw the development of ever more sophisticated justifications. Amid the increasing complexity of justifications, a particular kind of reasoning emerged: that good outcomes are more important than upholding rules for their own sake.

Berlin: DeGruyter, 2024. 344p.

The bastion of “Middle Eastern” thought, the staunch competitor to the Holy Bible, though in many ways, as is common with arch-rivals, reflecting much of its content (or vice-versa).

Harrow and Heston Classic Reprint.