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How I Became a Hindu David Frawley (1)

How I Became a Hindu David Frawley (1)

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Published by Ludmila Girshovich

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Published by: Ludmila Girshovich on Oct 02, 2011
Copyright:Attribution Non-commercial


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My Discovery Of Vedic Dharma
ByDavid Frawley(Pandit Vamadeva Shastry)
ForewordPrefaceIntroductionEarly YearsSpiritual Paths And Discovery Of The VedasIndia And Hinduism, The Spiritual TraditionsDiscovery Of Social And Political HinduismJournalistic WorkAncient India And Vedic KnowledgeHindu Groups In The WestAdditional Studies Of Christianity And Islam
Return Of The Pagans
Debate With The Archbishop Of HyderabadThe Debate Goes OnSystems Of Vedic KnowledgeTowards a New Western HinduismConclusionThe Meaning Of The Term Hindu
We live in the age of science. The frontiers of our knowledge are recedingeveryday. The method of science is empirical: it uses experiment to verify orto refute. Science has dispelled miracles from the physical world and it hasshown that physical laws are universal. Technology had made astonishingadvances and a lot that was the stuff of religious imagination has beenbrought under the ambit of science.Why should we then be interested in the subject of conversion to Hinduism?Isn't this the age of questioning old-style religion in the manner of 
Why I am not a Christian 
by the great British philosopher, Bertrand Russell, or themore recent
Why I am not a Muslim 
by Ibn Warraq?David Frawley's remarkable spiritual autobiography answers this questionand many more. In a fascinating narrative, he walks us through his owndiscovery of how the stereotype of Hinduism presented by schoolbooks as atradition of worship of many gods, social inequity, and meaningless ritual isfalse.Not that there are not social problems in Hindu society, but these problemsare a result of historical processes, India's political and economicvicissitudes of the last few centuries, and not central to the essence of Hinduism. Apart from this and, more significantly, he provides us a portrait of living Hinduism as mirrored by his own life experience.Just as there can be only one outer science, so there can be only one innerscience of the spirit. One can only speak of levels of knowledge andunderstanding. The dichotomy of believers and non-believers, where thebelievers are rewarded in paradise and the non-believers suffer eternaldamnation in hell, is naive. Also, since the physical universe itself is a manifestation of the divine, thenotion of guilt related to our bodily existence is meaningless. Modernscience, having mastered the outer reality, has reached the frontier of brainand mind.We comprehend the universe by our minds, but what is the nature of themind? Are our descriptions of the physical world ultimately no more than aconvoluted way of describing aspects of the mind –the instrument with whichwe see the outer world? Why don't the computing circuits of the computerdevelop self-awareness as happens in the circuitry of the brain? Why do wehave free-will when science assumes that all systems are bound in a chain

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