Rumi: The Big Red Book - The Great Masterpiece Celebrating Mystical Love and Friendship

The Soul of Rumi is renowned poet Coleman Barks' first major assemblage of newly translated Rumi poems since his bestselling The Essential Rumi.

Coleman Barks presents entirely new translations of Rumi's poems, published for the first time in The Soul of Rumi. The poems range over the breadth of Rumi's themes: silence, emptiness, play, God, peace, grief, sexuality, music, to name just a few. But the focus is on the ecstatic experience of human and divine love and their inseparability, conveyed with Rumi's signature passion, daring, and insights into the human heart and the heart's longings.

The Sufi mystic and poet Jalaluddin Rumi is most beloved for his poems expressing the ecstasies and mysteries of love in all its forms—erotic, platonic, divine—and Coleman Barks presents the best of them in this delightful and inspiring collection. Rendered with freshness, intensity, and beauty as Barks alone can do, these startling and rich poems range from the "wholeness" one experiences with a true lover, to the grief of a lover's loss, and all the states in between: from the madness of sudden love to the shifting of a romance to deep friendship to the immersion in divine love. Rumi, the ultimate poet of love, explores all "the magnificent regions of the heart," and he opens you to the lover within. Coleman Barks has made this medieval, Persian-born (present-day Afghanistan) poetic and spiritual genius the most popular poet in America today. This seductive volume reveals Rumi's charms and depths more than any other.

The best-selling Rumi book ever is now better than ever! This revised and expanded edition of the comprehensive one-volume edition of America's most popular poet includes a new introduction by Coleman Barks, and 57 new poems never published before.

The ecstatic, spiritual poetry of Rumi is more popular than ever, and The Essential Rumi continues to be far and away the top-selling title of all Rumi books. With the addition of many new poems and a new introduction, The Essential Rumi is now clearly the definitive, and most delightful selection of Rumi's poetry.

Autobiography of a Yogi is an autobiography of Paramahansa Yogananda (January 5, 1893–March 7, 1952) first published in 1946. Yogananda was born Mukunda Lal Ghosh in Gorakhpur, India, into a Bengali family. Autobiography of a Yogi introduces the reader to the life of Paramahansa Yogananda and his encounters with spiritual figures of both the East and West. The book begins with his childhood family life, to finding his guru, to becoming a monk and establishing his teachings of Kriya Yoga meditation. The book continues in 1920 when Yogananda accepts an invitation to speak in a religious congress in Boston, Massachusetts, USA. He then travels across America lecturing and establishing his teachings in Los Angeles, California. In 1935 he returns to India for a yearlong visit. When he returns to America, he continues to establish his teachings, including writing this book. The book is an introduction to the methods of attaining God-realization and to the spiritual thought of the East, which had only been available to a few in 1946. The author claims that the writing of the book was prophesied long ago by the nineteenth-century master Lahiri Mahasaya. It has been in print for over sixty-five years and translated into at least thirty-three languages by Self-Realization Fellowship. It has been highly acclaimed as a spiritual classic including being designated as one of the "100 Most Important Spiritual Books of the 20th Century." According to Project Gutenberg, the first edition is in public domain and at least five publishers are reprinting it and four post it free for online reading.

The Autobiography of a Yogi takes the reader on a journey into the spiritual adventures of Paramahansa Yogananda. The book begins by describing Yogananda's childhood family life to his search for his guru, Yukteswar Giri, to the establishment of his first school, Yogoda Satsanga Brahmacharya Vidyalaya to his journey to America where he lectured to thousands, established Self-Realization Fellowship and visited with Luther Burbank, a renowned botanist to whom this book is dedicated. The book then takes you on Yogananda's return visit to India in 1935 where he encountered leading spiritual figures such as Therese Neumann in Bavaria, the Hindu saint Ananda Moyi Ma, Mahatma Gandhi, Rabindranath Tagore, Nobel Prize-winning physicist Sir C. V. Raman, and Giri Bala, "the woman yogi who never eats." The reader then returns to the West with Yogananda where he continues to establish his teachings in America including writing this book. The preface was written by Walter Evans-Wentz, an Oxford scholar of anthropology, a writer who was a pioneer in the study of Tibetan Buddhism and an author of The Tibetan Book of the Dead and Tibet's Great Yogi Milarepa. In the preface he wrote, "His unusual life-document is certainly one of the most revealing of the depths of the Hindu mind and heart, and of the spiritual wealth of India, ever to be published in the West." Yukteswar Giri, Yogananda's guru, told him about a significant prediction made by Lahiri Mahasaya, Yukteswar's guru. Yukteswar heard him say, "About fifty years after my passing," he said, "my life will be written because of a deep interest in yoga which the West will manifest. The yogic message will encircle the globe, and aid in establishing that brotherhood of man which results from direct perception of the One Father." In 1945 fifty years after Lahiri Mahasaya's passing in 1895, the Autobiography was complete and ready for publication. Autobiography of a Yogi is the most popular of Yogananda's books. According to Philip Goldberg, who wrote American Veda, "... the Self-Realization Fellowship which represents Yogananda's Legacy, is justified in using the slogan, "The Book that Changed the Lives of Millions." It has sold more than four million copies and counting ..." and it has published the book into 33 languages. In 1999, it was designated as one of the "100 Most Important Spiritual Books of the 20th Century" by a panel of theologians and luminaries convened by HarperCollins publishers.

Henry Warner Bowden wrote that this Autobiography introduced meditation and yoga to many Westerners. Autobiography of a Yogi has inspired people, such as Steve Jobs, co-founder, chairman, and CEO of Apple Inc. Walter Isaacson, a biographer, records that Jobs "first read [it] as a teenager, then re-read [it] in India and had read [it] once a year ever since." George Harrison, lead guitarist of The Beatles, received his first copy of Autobiography of a Yogi from Ravi Shankar in 1966 and "that was where his interest in Vedic culture and Indian-ness began." Elvis Presley reportedly visited the Self-Realization Fellowship in the late 1960s, commenting to Brother Paramananda, a monk who had left an acting career to devote his life to the fellowship, "Man, you made the right choice. People don't know my life or that I sometimes cry myself to sleep because I don't know God."  Gary Wright, who wrote the song Dream Weaver, wrote: "In 1972, my friend George Harrison invited me to accompany him on a trip to India. A few days before we left, he gave me a copy of the book Autobiography of a Yogi by Paramahansa Yogananda. Needless to say the book inspired me deeply, and I became totally fascinated with Indian culture and philosophy. My trip was an experience I will never forget." The actress Mariel Hemingway says that she was introduced to the Autobiography of a Yogi by Peter Evans, a direct disciple of Yogananda. She was "mesmerized by the Autobiography of a Yogi and loved the whole great Hindu tradition of spiritual seeking ..." The actor Dennis Weaver gave a copy of the book to Linda Evans, saying that it had changed his life. Evans says that "Because of Dennis I took the first step in what would become a life long spiritual journey." Andrew Weil, director of the program in Integrative Medicine at University of Arizona, wrote the book Eating Well for Optimum Health. He mentioned reading the Autobiography of a Yogi which he said, "awakened in me an interest in yoga and Indian religious philosophies." He continued, "It is filled with wondrous tales from an exotic land, none more amazing than that of Giri Bala, 'a woman yogi who never eats.'" The work has also attracted less favourable comments. Srinivas Aravamudan has described its contents as "miracle-infested territory" whose "single most memorable feature ... is a repetitive insistence on collocating the miraculous and the quotidian. ... The autobiography is an eclectic directory of sorts that might be dubbed a hitchhiker's guide to the paranormal galaxy". Aravamudan notes the "aggressive marketing" of the Yogoda Satsang and Self-Realization Fellowship, that Yogananda himself "worked the mass media" and used a technique described as Guru English. He notes that Yogananda was the collator of the testimonials that purport to validate the miracles described, which appear at a rate of around one per page. According to Chris Welch, Tales of Topographic Oceans — a concept album recorded by Yes, the progressive rock group — was inspired by "a lengthy footnote on page 83" of Autobiography of a Yogi. The footnote describes four Shastric scriptures that cover religion, art, social life, medicine, music and architecture. James Dudley, in his book Library Journal: Autobiography of a Yogi, wrote: "Yogananda's masterly storytelling epitomizes the Indian oral tradition with its wit, charm, and compassionate wisdom.

Beyond Good and Evil: Prelude to a Philosophy of the Future (German: Jenseits von Gut und Böse: Vorspiel einer Philosophie der Zukunft) is a book by philosopher Friedrich Nietzsche, first published in 1886.
It draws on and expands the ideas of his previous work, Thus Spoke Zarathustra, but with a more critical and polemical approach.
In Beyond Good and Evil, Nietzsche accuses past philosophers of lacking critical sense and blindly accepting dogmatic premises in their consideration of morality. Specifically, he accuses them of founding grand metaphysical systems upon the faith that the good man is the opposite of the evil man, rather than just a different expression of the same basic impulses that find more direct expression in the evil man. The work moves into the realm "beyond good and evil" in the sense of leaving behind the traditional morality which Nietzsche subjects to a destructive critique in favour of what he regards as an affirmative approach that fearlessly confronts the perspectival nature of knowledge and the perilous condition of the modern individual.

Of the four "late-period" writings of Nietzsche, Beyond Good and Evil most closely resembles the aphoristic style of his middle period. In it he exposes the deficiencies of those usually called "philosophers" and identifies the qualities of the "new philosophers": imagination, self-assertion, danger, originality, and the "creation of values". He then contests some of the key presuppositions of the old philosophic tradition like "self-consciousness," "knowledge," "truth," and "free will", explaining them as inventions of the moral consciousness. In their place he offers the "will to power" as an explanation of all behavior; this ties into his "perspective of life", which he regards as "beyond good and evil", denying a universal morality for all human beings. Religion and the master and slave moralities feature prominently as Nietzsche re-evaluates deeply held humanistic beliefs, portraying even domination, appropriation and injury to the weak as not universally objectionable.

The work consists of 296 numbered sections and an "epode" (or "aftersong") entitled "From High Mountains". The sections are organized into nine parts:
Part One: On the Prejudices of Philosophers
Part Two: The Free Spirit
Part Three: The Religious Essence
Part Four: Maxims and Interludes
Part Five: On the Natural History of Morals
Part Six: We Scholars
Part Seven: Our Virtues
Part Eight: Peoples and Fatherlands
Part Nine: What is Noble?

In the opening two parts of the book, Nietzsche discusses in turn the philosophers of the past, whom he accuses of a blind dogmatism plagued by moral prejudice masquerading as a search for objective truth; and the "free spirits", like himself, who are to replace them.
He casts doubt on the project of past philosophy by asking why we should want the "truth" rather than recognizing untruth "as a condition of life." He offers an entirely psychological explanation of every past philosophy: each has been an "involuntary and unconscious memoir" on the part of its author (§6) and exists to justify his moral prejudices, which he solemnly baptizes as "truths".
In one passage (§34), Nietzsche writes that "from every point of view the erroneousness of the world in which we believe we live is the surest and firmest thing we can get our eyes on". Philosophers are wrong to rail violently against the risk of being deceived. "It is no more than a moral prejudice that truth is worth more than appearance". Life is nothing without appearances; it appears to Nietzsche that it follows from this that the abolition of appearances would imply the abolition of "truth" as well. Nietzsche asks the question, "what compels us to assume there exists any essential antithesis between 'true' and 'false'?"
Nietzsche singles out the Stoic precept of "living according to nature" (§9) as showing how philosophy "creates the world in its own image" by trying to regiment nature "according to the Stoa". But nature, as something uncontrollable and "prodigal beyond measure", cannot be tyrannized over in the way Stoics tyrannize over themselves. Further, there are forceful attacks on several individual philosophers. Descartes' cogito presupposes that there is an I, that there is such an activity as thinking, and that I know what thinking is (§16). Spinoza masks his "personal timidity and vulnerability" by hiding behind his geometrical method (§5), and inconsistently makes self-preservation a fundamental drive while rejecting teleology (§13). Kant, "the great Chinaman of Königsberg" (§210), reverts to the prejudice of an old moralist with his categorical imperative, the dialectical grounding of which is a mere smokescreen (§5). His "faculty" to explain the possibility of synthetic a priori judgements is likened to the explanation of the narcotic quality of opium in terms of a "sleepy faculty" in Molière's comedy Le Malade imaginaire. Schopenhauer is mistaken in thinking that the nature of the will is self-evident (§19), which is in fact a highly complex instrument of control over those who must obey, not transparent to those who command.
"Free spirits", by contrast to the philosophers of the past, are "investigators to the point of cruelty, with rash fingers for the ungraspable, with teeth and stomach for the most indigestible" (§44). Nietzsche warns against those who would suffer for the sake of truth, and exhorts his readers to shun these indignant sufferers for truth and lend their ears instead to "cynics" — those who "speak 'badly' of man — but do not speak ill of him" (§26).
There are kinds of fearless scholars who are truly independent of prejudice (§6), but these "philosophical labourers and men of science in general" should not be confused with philosophers, who are "commanders and law-givers" (§211).
Nietzsche also subjects physics to critique. "Nature's conformity to law" is merely one interpretation of the phenomena which natural science observes; Nietzsche suggests that the same phenomena could equally be interpreted as demonstrating "the tyrannically ruthless and inexorable enforcement of power-demands" (§22). Nietzsche appears to espouse a strong brand of scientific anti-realism when he asserts that "It is we alone who have fabricated causes, succession, reciprocity, relativity, compulsion, number, law, freedom, motive, purpose" (§21).

In the "pre-moral period of mankind", actions were judged by their consequences. Over the past 10,000 years, however, a morality has developed where actions are judged by their origins (their motivations) not their consequences. This morality of intentions is, according to Nietzsche, a "prejudice" and "something provisional that must be overcome" (§32).
Nietzsche criticizes "unegoistic morality" and demands that "Moralities must first of all be forced to bow before order of rank" (§221). Every "high culture" begins by recognizing "the pathos of distance" (§257).
Nietzsche contrasts southern (Catholic) and northern (Protestant) Christianity; northern Europeans have much less "talent for religion" (§48) and lack "southern delicatezza" (§50). As elsewhere, Nietzsche praises the Old Testament while disparaging the New (§52).
Religion has always been connected to "three dangerous dietary prescriptions: solitude, fasting and sexual abstinence" (§47), and has exerted cruelty through demanding sacrifice according to a "ladder" with different rungs of cruelty, which has ultimately caused God Himself to be sacrificed (§55). Christianity, "the most fatal kind of self-presumption ever", has beaten everything joyful, assertive and autocratic out of man and turned him into a "sublime abortion" (§62). If, unlike past philosophers such as Schopenhauer, we really want to tackle the problems of morality, we must "compare many moralities" and "prepare a typology of morals" (§186). In a discussion that anticipates On the Genealogy of Morality, Nietzsche claims that "Morality is in Europe today herd-animal morality" (§202)—i.e., it emanates from the ressentiment of the slave for the master (see also §260, which leads into the discussion in Genealogy, I).
Nietzsche argues that noble and base are distinguished by more than what they value as "good." Even where there is agreement over what is good, what men consider a sufficient sign of possessing what is good differs (§194). Nietzsche describes love as the desire to possess a woman. The most unrefined form of the desire is also the most readily identifiable as a desire to possess another: control over the woman's body. A subtler desire to possess her wants her soul, as well, and thus wants her to be willing to sacrifice herself for her lover. Nietzsche describes this as a more complete possession. A still more refined desire to possess her prompts a concern that she might be willing to sacrifice what she desires for a mistaken image of her lover. This leads some lovers to want their women to know them deep down so that their sacrifice really is a sacrifice for them. A similar rank-ordering applies to statesmen, the less refined not caring whether they attain power by fraud, the more refined not taking pleasure in the people's love unless they love the statesman for who he really is. In both cases, the more spiritualized form of the desire to possess also demands one possess what is good more completely.

Nietzsche discusses the complexities of the German soul (§244), praises the Jews and heavily criticizes the trend of German anti-Semitism (§251). He praises France as "the seat of Europe's most spiritual and refined culture and the leading school of taste" (§254). He finds the English coarse, gloomy, more brutal than the Germans, and declares that "they are no philosophical race", singling out Bacon, Hobbes, Hume and Locke as representing a "debasement and devaluation of the concept 'philosopher' for more than a century" (§252). Nietzsche also touches on problems of translation and the leaden quality of the German language (§28).
In a prophetic statement, Nietzsche proclaims that "The time for petty politics is past: the very next century will bring with it the struggle for mastery over the whole earth" (§208).

Between §62 and §186 Nietzsche inserts a collection of mostly single-sentence aphorisms, modelled on French aphorists such as La Rochefoucauld. Twelve of these (§§ 84, 85, 86, 114, 115, 127, 131, 139, 144, 145, 147, 148) concern women or the distinction between men and women. Other subjects touched on include his doctrine of the eternal recurrence (§70), music (§106) and utilitarianism (§174), among more general attempts at trenchant observations about human nature.
The work concludes with a short ode to friendship in verse form (continuing Nietzsche's use of poetry in The Gay Science and Thus Spoke Zarathustra).