All Claud Moonrock wanted was a hot cup of tea. But now he has been thrown into a mysterious world against his will. There has to be a way he can escape the madness. There are so many things happening at once it's hard to tell what the answers are. All he knows is he has to believe in the magic if he wants to find his way back. But the story structure seems a little overused. The good narrator keeps getting smudged out by the evil narrator. Everything is happening in a way no one seen coming. Can Claud Moonrock weasel his way out of the mysterious land of make believe? Can he find it in himself to entertain people good enough to sell copies of this book? Find out as you dig deep to decide what matters in the modern genre of magic. Or whatever it's called. I don't know how I got here. Wow this turned out kinda funny.

Chapter I of this study, which discusses the older Upanisads, viz., the Brhad Aranyaka Upanisad and the Chandogya Upanisad, describes at the outset how the idea of the Supreme Being, the unique mystic power, was conceived in the words Brahman and Atman and how these two entities merged with each other and became identical. It then discusses the doctrine of metempsychosis as evolved from the relation between the Supreme Being and the world of plurality. In this period, the magician-priest begins to become a philosopher. Chapter II deals with later Upanisads like Kathaka Upanisad, Maitrayana Upanisad and Svetasvatara Upanisad. This period clearly reveals beginnings of the formulation of a system in the form of Samkhya Doctrine and the Yoga. Here the ultimate goal of human yearning, the salvation from suffering, becomes visible. In short, we perceive the development of thought of the Indian Philosophy from an impersonal god (of impersonal powers) to a personal god. But interestingly, a system strongly enforcing the elements of Yoga decisively rejected theism and adhered to the pessimistic thought of Indian mysticism: the Doctrine of Buddhism. This is described in Chapter III.

This is a medical book about old age. It contains research, known facts of the time, information about medical intervention and dealing with death among other things. It was published first in 1922.

First Published in 1968. Danquah's desire with this title is to expound Akan thought in such a way as to make it comprehensible to western thinkers and to demonstrate that it is comparable to their system. In pursuance of this objective, he calls forth his philosophical training and indulges in metaphysical and ethical speculation. The effects of this are evident in the whole book, whether in his discussion of the nature of the supreme Being or in his exposition of Akan ethical thought.

In this book Evola set out his own racial doctrine on the premise of the traditional tripartition of the human being into body, soul, spirit. In the first part, race is presented as a revolutionary idea. The three degrees of race are defined in the second part and elaborated upon in the third part. The fourth part begins with a clear definition of the term "Aryan" and ends with considerations on the racial issue from the point of view of law. Finally, the problem of racial rectification is discussed thoroughly.