What explains the existence of the world and our place in it? Is there a primal cause beyond our comprehension because our intelligence is part of the very world we seek to understand? The author asserts that such a cause exists and identifies it as what ancient Indian thinkers termed the End of Knowledge.Far from simply reporting this concept, the author develops profound insights through inspired discussions, leading to two kinds of startling conclusions. First, these insights offer a new, deeper understanding of our own nature. Second, they present a sweeping revaluation of the nature of universal Space, Time, and Matter. Notably, the author details and explores the profound implications of the idea that time does not progress in a real sense.This book serves as an introduction to rationality within spiritual belief, paving the way for a harmonious integration of reason and spirituality.
Georg Sieberer alias Jaya Kumar. Born in 1940. At the age of 22 broke off his studies at the University of Vienna to go to India, in quest of a `higher truth`. There, under the name Jai Kumar, he became an ascetic monk and follower of devotional Vaishnavism, the religion of the world sustaining god, Vishnu. Taking his devotional practices as a stepping stone to primarily aspire for knowledge of transpersonal divinity. Upon the death of his guide, he was compelled to return to Europe after 12 years. Jay published, in German, the book Du bist der Einzige Ausweg (= You are the only Way Out), which reflected his personal experiences as a devotee. From then on he was almost exclusively engaged in philosophical reasoning about the roots of our personal being and, in sequence, on the background of physical reality as understood by science.
Throughout these post-Indian years, I have had practically no contact with persons who would have followed not to say shared my observations. To sustain myself I found jobs, which left me sufficient time to think and to write down my findings. The recently published German book Der Weltgedanke is my first attempt to make a part of this accessible to others, the here presented similarly titled manuscript is my own translation of the German book into English with some modifications and additions. Though I have approached my topics in a popularly accessible form, I wonder if the book will find more than precursory readers: Aside from the demerits of my presentation, worldly reality is too hardboiled to easily reveal the taste of its inside yoke.
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“The world as thought” is a demanding book because it is often difficult to follow the unusual ideas presented in it, and because such persistently questioning thought is exhausting.
It is a revolutionary book because the author navigates both Indian and Western philosophical terminology, challenging and revolutionizing our familiar understanding of the self and the world.
It is a moving book when one considers that the author, in his lifelong quest for knowledge, endured years of renunciation and asceticism as a young man in an ashram under the scorching heat of India, and then continued to ponder and deepen what he had experienced and intuited, while working as a night porter in Vienna. Now, in his advanced age, he still remains on this path every day, searching, thinking, and writing. And this path, after all, is supposed to be the goal.
“The world as thought” deserves to find dedicated readers!
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