100 Books Like Think on These Things

This is one of the most powerful religious books I’ve ever read. It’s difficult work, and it took me a couple of days to understand the concept. Buber articulates that you can deal with people either as things or as souls. Many of us unconsciously place people in relation to ourselves as an “it.” But if you see past what a person appears to be, your relation to them becomes “I-Thou” rather than “I-it.”

I read it in my early 20s and am still impacted by how it teaches us to treat people as their inner selves. 

I liked the concept of man being small and adrift in the darkness of the wide world. This book taught me to see through politics, grandstanding, and the grandiose nonsense of man. Swift is my kind of guy, brutally satirical and profound. This book is really not for children. We see Gulliver travel on many adventures and experience Swift's disappointment as he engages different cultures, small and large, rational and irrational. 

His adventures demolish Gulliver’s sense of humanity to the point that when he is about to be rescued, at first, he rejects the offer like a misanthrope before finally climbing aboard. Swift is very dark here. Why would anyone want to return to the same old life after having their eyes opened?

This book doesn’t allow for any preparation—it bites you right away! The beauty of it lies in how Kazantzakis deals with human experiences from moment to moment. He shows us how to live in the moment. For instance, in the end, Zorba and his friend have lost all their money, but Zorba says, “Let’s dance.”

They aren’t defeated but go on to the next experience. It touched me to see how they could live in the now, for life is rich.

I enjoy the dark humor in this one—savage and satirical, targeting pomposity. Voltaire uses a series of essays to show Candide going on travels and adventures, and meeting ignorance and bliss in turn. At the end, Candide reaches the conclusion that he should just “tend his own garden.”

It’s an ironic anti-clerical work that strips bare the follies and foibles of mankind. I appreciate how he didn’t hesitate to deconstruct the religious conditioning of the time.

This book provides a historical overview of yoga philosophy and psychology and is a great introduction to the study of yoga. It was originally written in French by Mircea Eliade, who became the dean of Religious Studies all over the world, for decades training graduate students at the University of Chicago. The book is now a little dated on certain topics such as tantra and the yogic practices of Buddhism. Nevertheless, it stands as the preëminent classic in the field of yoga studies. It has a bouncy but elegant style and has been a favorite in the courses I have taught on yoga at the University of Texas at Austin.

While a student in India in his early twenties, Eliade had an affair with the daughter of his Sanskrit teacher, the renowned and august scholar, Surendranath Dasgupta. There is apparently a novel by Eliade in Romanian about this and another… show more.

These lectures were delivered by Montessori during the first teacher training course given in London after she returned from forced exile in India as an Italian national during WWII. I received lectures based on them during my own Montessori course in London, but not until 2012 were they organized and edited by my good friend Annette Haines, and published as a book. Montessori’s granddaughter Renilde Montessori wrote the foreword. The lectures speak to many aspects of Montessori valuable today such as: education based on psychology rather than a fixed curriculum, education from birth, unlocking intelligence, social development, education for independence, solving social problems through education, when to give children the truth and when fairy tales are appropriate, and the difference between work and play.

I was given this book thirty years ago by an Indian poet, who promised me I would love it. It is a feast of stories, told to the central character Devi throughout her life. Through her grandmother’s ancient stories, she learns about love, beauty, riches, and womanhood. Her father-in-law tells her stories that teach her about life, how to survive her lonely marriage, how to belong. Stories and dreams give her wealth and power, but they evaporate and still she is there, empty, alone, and desperate for the love that the old stories are about. 

Two other women’s stories weave through the narrative. Her mother Seta, and her husband’s old retainer, Mayamma share exotic tales of ancient India, Gods, mysteries, magic, and rituals. 

The Thousand Faces of Night is trancelike and beautiful.

Peter Adamson’s fantastic and long-running podcast A History of Philosophy Without Any Gaps is also a book series.

My favourite is the introduction to Indian thought, a subject that badly needed an accessible overview. Each chapter is a short taster on a major thinker or aspect of Indian philosophy, laced with Adamson’s trademark drollery. It begins with the ancient Vedas and encompasses Jain and Buddhist thought going up to the sixth century AD.

As someone brought up in the Western philosophical tradition, I found the explanations of Indian ideas thought-provoking and fascinating. 

Buddhism is a religion (or family of religions), but its underlying ideas—many of which are independent of the soteriology of Buddhism—have undergone a rich development in the two and a half thousand years since Siddhārtha Guatama (the historical Buddha) lived. Carpenter’s book introduces us to the philosophical development in India in the first 1,000 years of Buddhism. It concentrates on the ethical aspects, and explores, amongst other things, various relationships with ethical ideas from Ancient Greek philosophy.

At first glance, it seems like a rather unexciting book, to be honest. But it is enough to look at the table of contents to see that the author argues that one of the basic and oldest manuals of Indian architecture had borrowed whole sections from the best manual we have on Roman (that is, Greco-Roman) architecture: the book of Vitruvius.

I was shocked the first time I read it. This is another of the great enigmas of the subject: how is it that this text is hidden and the consequences of such massive borrowing are not brought out?