This book introduces state-of-the-art models and methods based on the matrix in the field of product design and change management. It develops several types of matrix models for a broad range of applications, with the goal of efficiently finding product design solutions and proactively analyzing design change propagation. The book offers readers an extensive introduction to design automation, highlighting fundamental and innovative concepts, as well as cutting-edge technologies. Further, it familiarizes them with the latest advances in design change propagation and prediction. Lastly, the book puts forward design change-oriented matrix models and includes a proactive analysis of change propagation. The book offers a valuable resource for graduate students, researchers and engineers in the fields of product design and methodology, design automation and related areas.
This is a book on love, integrating the human aspects of it with its divine essence. Spiritual liberty is a prerequisite for this integration. It refers to a state where one is no longer dependent on outer circumstances and on the fancies of one's mind. Therefore, it is also a book on the spiritual path which leads man from imperfection to perfection, from self-consciousness to ever-flowing sympathy. It is the path of the unfoldment of the soul. The soul is the lightning spark of the Divine Sun within ourselves. It is the most original part of our being, which will be the only part lasting forever, ultimately unified in its divine origin. Thus it is a book on birth and death also, on life here and in the hereafter, on reincarnation and spiritism. All these items are treated from both the philosophical and the psychological points of view and integrated by the mystical perspective.
Mysticism is the essence and the basis of all knowledge, science, art, philosophy, religion and literature. These all come under the heading of mysticism. When one traces the origin of medicine, which has developed into the pure science it is today, one will find that its source was in intuition. It is the mystics who have given it to the world. For instance, Avicenna, the great Persian mystic, has contributed more to medicine than any other man in the world history of medicine. We know the meaning of science to be a clear knowledge based on reason and logic; but at the same time, where did it start? Was it by reason and logic? First, there was intuition, then came reason, and finally, logic was applied to it. Furthermore, in the lower creation there are no doctors, yet the creatures are their own physicians. The animals know whether they will best be cured by standing in the sun, by bathing in a pool of water, by running in the free air, or by sitting quietly under the shade of a tree. I once knew a sensible dog who used to fast every Thursday. No doubt many people of the east would say he was an incarnation of a Brahmin; but to me, it was a puzzle how the dog knew it was Thursday! People think a mystic means a dreamer, an impractical person who has no knowledge of worldly affairs. But such a mystic I would call only half a mystic. A mystic, in the full sense of the word, must have balance. He must be as wise in worldly matters as in spiritual things. People have had many misconceptions of what a mystic is. They have called a fortune-teller a mystic, or a medium, a clairvoyant, a visionary. I do not mean that a mystic does not possess all of these qualities, but these qualities do not make a mystic. A real mystic should prove to be an inspired artist, a wonderful scientist, an influential statesman. He should be just as qualified for business, industry, social and political life as is the materially minded man. When people say to me, 'You are a mystic, I thought you would take no notice of this or that,' I do not like it. Why should I not take notice of it? I take notice of every little detail, although every little detail does not occupy my mind so much that I take notice of nothing else. It is not necessary to be unconscious of the world while being conscious of God. With our two eyes we see one vision; so we should see both aspects, God and the world, as a clear vision at the same time. It is difficult, but not impossible.
This is a book on the spiritual in everyday life. The very variety of its contents is an illustration of the significance of Sufism and spirituality in general for human life. The first two parts, Sufi Mysticism and The Path of Initiation and Discipleship expand further on themes presented in earlier volumes, particularly in volumes 1 The Way of Illumination. The reader is called to reconsider his life and how he is leading it rather than what life is his. Where is your ideal? In Sufi Poetry Hazrat Inayat Khan discusses the life, work and influence of some of the great Sufi poets of the past, illustrating the significance of mysticism and discipleship.
The Indian Sufi master Hazrat Inayat Khan (1882–1927) was the first teacher to bring Sufism—Islamic mysticism—to the Western world. His teaching was noted for its stirring beauty and power, as well as for its applicability to all people, regardless of religious or philosophical background. This book gathers together three of Inayat Khan's most beloved essays on the spiritual life from among the fourteen volumes of his collected works: "The Inner Life": Inayat Kahn's sublime portrait of the person whose life is a radiant reflection of the Divine "Sufi Mysticism": in which the author identifies and shatters the common misconceptions about mysticism to reveal its true meaning "The Path of Initiation and Discipleship": What it means to set out on the spiritual path and how to find and maintain the right relationship with a teacher
The ideal perfection, called Baqa by Sufis, is termed 'Najat' in Islam, 'Nirvana' in Buddhism, 'Salvation' in Christianity, and 'Mukhti' in Hinduism. This is the highest condition attainable, and all ancient prophets and sages experienced it, and taught it to the world. Baqa is the original state of God. At this state every being must arrive some day, consciously or unconsciously, before or after death. The beginning and end of all beings is the same, difference only existing during the journey. There are three ways in man's journey towards God. The first is the way of ignorance, through which each must travel. It is like a person walking for miles in the sun while carrying a heavy load on his shoulder, who, when fatigued, throws away the load and falls asleep under the shade of a tree. Such is the condition of the average person, who spends his life blindly under the influence of his senses and gathers the load of his evil actions; the agonies of his earthly longings creating a hell through which he must pass to reach the destination of his journey. With regard to him the Qur'an says, 'He who is blind in life, shall also be blind in the hereafter.' The next way is that of devotion, which is for true lovers. Rumi says, 'Man may be the lover of man or the lover of God; after his perfection in either he is taken before the King of love.' Devotion is the heavenly wine, which intoxicates the devotee until his heart becomes purified from all infirmities and there remains the happy vision of the Beloved, which lasts to the end of the journey. 'Death is a bridge, which unites friend to friend' ( Sayings of Mohammed). The third is the way of wisdom, accomplished only by the few. The disciple disregards life's momentary comforts, unties himself from all earthly bondages and turns his eyes toward God, inspired with divine wisdom. He gains command over his body, his thoughts and feelings, and is thereby enabled to create his own heaven within himself, that he may rejoice until merged into the eternal goal. 'We have stripped the veil from thine eyes, and thy sight today is keen', says the Qur'an. All must journey along one of these three paths, but in the end they arrive at one and the same goal. As it is said in the Qur'an, 'It is He who multiplied you on the earth, and to Him you shall be gathered.
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