A HISTORY OF THE RELATIONSHIP BETWEEN PSYCHOLOGY AND SPIRITUALLITYAND SUGGESTIONS FOR INTEGRATING TH

SPIRITUALLITY AND SUGGESTIONS FOR INTEGRATING THEM IN Chapter V The Relationship Between Spirituality and Psychology in the 20 th. Century: . of the Relationship between Psychology and Spirituality.
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In this way logic is a canon, not an organon. It can be used only for criticism , not for purposes of extending knowledge. It makes an improper use of logic for purposes of extending or producing knowledge, while logic is of help only for the purpose of criticising knowledge. No amount of logical argument would enable a man who is born blind to acquire a knowledge of light and colour. What is absolutely necessary aud quite sufficient for this is to restore bis eye-sight, if possible, and thereby put him in possession of the relevant experiences which alone would give him the knowledge of light and colour.

It is because Kant fully realized the futility of theoretical reason in the matter of the knowledge of transcendent reality that he had recourse to moral faith to tell us anything about it. This conception, we are definitely told, is not given by the theoretical reason which we call the understanding. So long as we have not realized it in some actual experience, it remains a matter of moral faith for us. What is necessary to transform this faith into knowledge is, as Kant pointed out clearly, some kind of intellectual intuition which is not governed by the laws of space, time and causality.

This would verily be the experience of the transcendent self as free immortal spirit.

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Kant, however, was content to leave it as a logical possibility, because he found no way of realizing it. From these he derives the knowledge of a unity which, like the absolute, transcends and yet con- tains every manifold appearance. Bradley, however, does not suggest any practical way of attaining this much-needed experience.

It is here that the Indian philosophers recommend the method of yoga, in some form or other, as a necessary means of realizing the transcendent reality. Tt is by means of moral purification, constant meditation and concentration that we are to have a direct experience of absolute truth.

Bhattacharyya has put the matter in his inimitable way: Far from this being so, we see how every Indian system of philosophy makes as much use of logical criticism as any other system of Western philosophy, to establish its theories and defend them against all possible attacks. It is true that tbe Indian systems depend ultimately on some experience for a knowledge of the truths which have been logically examined and validated by them. But this is as it should be, for, as we have already indicated, experience is the only source of our knowledge of truths, whereas logic is concerned with the formal validity or the criterion of truth.

Here then we seem to vindicate the Indian conception of philo- sophy. If philosophy is to be a study distinct from science or logic, it must be a metaphysic of reality, which is ultimately based on some intellectual intuition or spiritual experience, attained through contem- plation, and is validated by logical criticism. In a contrary manner are we affected by the benign spirits and the gentle figures of lone, Panthea and Asia as also by the loveliness of the nature of the Indian Caucasus.

I do not wish to speak of the thought allegorised in the drama, but much of its mere aesthetic effect proceeds from a com- mingling and contrast of these two elements of beauty and terror, of gentleness and fierceness, of the forces of light and darkness. The language in many parts of the drama is so designed as to carry the sense of dread.

The description of the hideous Furies with hydra- tresses, definitely suggested by the Medusa picture of Da Vinci, is full of imaginative horror: They come, they come, Blackening the birth of day with countless wings, And hollow underneath, like death. The whole atmosphere of the scene at the cave of Demogorgon is uncanny. The dreaded Demogorgon again appears and throws upon the scene a solemn and mysterious effect. Demand no direr name. Descend and follow me down the abyss. As we read these lines, we seem to lose confidence in life thc,t comes to us from observing the constant shooting up of things on the surface of the earth which lies solid beneath our feet, and we feel terror-stricken like an infant lost in darkness.

In the beginning of the fourth act, which iB vibrant with joy and brightness, we are presented with a macabre picture in the procession of the dark forms passing confusedly and singing the dirge of Time: Strew, oh, strew Hair, not yew! As the dreadful figure approaches, the bright singing spirits pale into insignificance and the earth trembles like a drop of dew that dies, and the moon is shaken like a leaf. At list Demogorgon utters a solemn speech the voice of eternal Justice in which he indicates the principles of heroic conduct.

In The Cenci Shelley descends for once from the heights of his ethereal world to the real world of history, but the choice of the theme reveals the peculiar cast of his mind. The aesthetic basis of the play is the old one of loveliness and tenor, contrasted and combined. She is put in the midst of a gloomy antagonistic world and is crushed by the chain of circumstances unloosened by one mistake committed by her.

In contrast to this tragic womanhood, we have the figure of Count Cenci, an historical personage embodying all those aspects of character which go to the making of the pre-romantic gloomy and egotistical tyrant of the terror novels. The pivot of the play is the terrible incest theme which some of the pre-romantics so much delighted to handle. It may be the excess of love or hate. It may be the defiance of everything for the sake of another, which clothes it- self in the glory of the highest heroism ; or it may be that cynical rage which, confounding the good and bad in existing opinions, breaks through them for the purpose of rioting in selfishness and anti- pathy.

It is found in Iliad, 1 Kurtz, op. It is present in some of the Elizabethan dramas: But the terrible theme was given a new aesthetic currency in the pre-romantic period by Walpole who treats of it in its most revolting form in The Mysterious Mother in which the mysterious mother secretly becomes the mistress of her own son and presents him with a daughter whom her son afterwards marries.

When the secret is revealed, the mother commits suicide, the daughter enters a convent and the son meets with death in war. Radcliffe and The Monk by Lewis. The great Ode to the West Wind is again another illustration of how susceptible Shelley was to the loveliness of and in terror. The tempestuous wind is conceived by the poet as both destroyer and preserver. Shelley on the contrary at once strikes a macabre note by comparing the leaves to ghosts and he goes on intensifying this note by weird suggestions of the subse- quent adjectives.

This note is continued in the third stanza where seeds are compared to corpses lying within their graves. In the second part of the poem, this note is again struck in the following lines: Thou dirge Of the dying year, to which this closing night Will be the dome of a vast sepulchre Vaulted with all thy congregated might Of vapours, from whose solid atmosphere Black rain, and fire, and hail will burst: In the third part the poet brings before us the sunlit soft beauty of the bays of Naples and Baiae bearing on their bosom the quivering reflections of old palaces and towers.

But even in this peaceful haunt of beauty we are made to hear the note of terror. As the West Wind passes over this bland Mediterranean coast, all the sea-blooms and oozy woods know Thy voice, and suddenly grow gray with fear, And tremble and despoil themselves. Its theme is the painting of the same name by Leonardo da Vinci which he saw at Florence.

As poetry it is usually considered by the critics to be a thing of minor importance. II But we have deviated from the subject and let us resume the thread of our argument. It may be Beauty is here considered by Shelley as terrible because it has the power of upsetting the mental equilibrium and throwing the intellect into confusion. Perhaps to make our meaning clear, we can compare with this a similar, almost the same expression, used by Shelley in The Cenex. Beast that thou art!

Fair and yet terrible!

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The expression is almost a prophecy of the dreadful crime she is to commit, i. Emilia, on the contrary, is described as too gentle to be human and yet she is a terror. Her beauty is terrible because it suggests for the lover the tragic menace of death or which tantamounts to the same thing, the threatening sense of life. To throw further light on the attitude of Shelley as we have tried to explain, it may be mentioued that an analogous psychological condition can be met with even in a modern poet like Rainer Maria Rilke.

This poet, in one of his poems called Die Weisse Fuerstin, expresses the notion that life threatens and beauty terrifies us when we realize its greatness and divinoness in the intensest moments of our existence. Every angel, for this poet, is terrible because he is the shadow of the Divine Being and because he brings death to our mind by bis superhuman beauty and splendour.

All shapes look glorious which thou gazest on! Negli occhi porta la mia donna Amore: XXI All that she looks upon is made pleasanter I never thought before my death to see Youth's vision thus made perfect. Art thou not void of guile A lovely soul formed to be blessed and bless? Credo che in ciel naseesse esta soprana E venne in terra per nostra salute: Who is she that comes making the air tremble with light?

And from her lips, as from a hyacinth full Of honey-dew, a liquid murmur drops, Killing the sense with passion The glory of her being, issuing thence, Stains the dead, blaDk, cold air with a warm shade Of unentangled intermixture, made By love, of light and motion. Ieys poetisclien Werken by R. But the passage is followed by other lines which show a strong mingling in Shelley of spirituallity and sensuousness in love: One intense Diffusion, one serene Omnipresence Whose flowing outlines mingle in their flowing, Around her cheeks and utmost fingers glowing With the unintermitted blood, which there Quivers, as in a fleece of snow-like air The crimson pulse of living morning quiver Continuously prolonged, and ending never, Till they are lost, and in that Beauty furled Which penetrates and clasps and fills the world ; Scarce visible from extreme loveliness.

The tonality of the underlined passages and that of the rest of the extract is not the same. The thought moves here in two planes, the physical and the metaphysical, but they are placed side by side and the two coalesce so that the descent and ascent of thought takes place smoothly.

But what does Shelley do here? Does he intend to spiritualise the sensuous or to add sense to spirit? No close read- ing of the piece is necessary to perceive that it is the sensuous world that invades here the austere world of the spirit. This was recognized by a keen student of the poet, Prof.

Woodberry, who thought that this emphasis on the sensuous element detracted from the ideality of the poem. Emilia is depicted in a much more sensuous way than Beatrice who is almost an abstraction, because Dante ruthlessly suppressed all sensuous reference to her body. But Emilia is presented to us with all the wealth of flesh and blood. We not only feel her presence, but also the voluptuousness of her body. The poet refers to her cheeks, her fingers, her loose hair and even her light dress.

It has been said in defence of Shelley that in this fusion of the metaphysical and the physical, of the sensuous and the supersensuous, he resembles Dante in whom also the ideal and the real worlds exist side by side and spiritual experiences are given sensuous embodiment. But the quality of the imagination displayed by the two poets seems to be quite different. Abstruse and abstract things are made by him as concrete as possible with the help of similes and imageries taken from the ordinary human experience and the common sights and scenes of the world.

A strange thing is made most familiar to us with daring realism. XV The poet is speaking of a troop of spirits looking at him and the whole has been rendered most vivid by a Simile taken from a matter of fact aspect of life. Here is another example: Now, clustering, where their fragrant labour glows Flew downward to the mighty flower, or rose From the redundant petals, streaming back Unto the steadfast dwelling of their joy. Paradise, XXX-XXXI This simile has been used to give us an idea of the blissful motion of the saintly multitude round Christ by rivetting our attention upon a picture which is clear in every detail.

Dante does not merely think and feel his ideas, but he sees them as concrete entities and he is not satisfied till he can make us see them with as much concreteness as he does. His keen faculty for visualization always leads him to definiteness and minute accuracy in expression, without however, losing that high quality of poetry— suggestion. It is in order to produce this definiteness that, in his search after realistic similes, he sometimes even descends into the grotesque. Shelley on the contrary dilates them.

Very frequently he expands an idea or an emotion into several lines, even several stanzas, by an accumulation of an abundant number of dazzling adjectival phrases and comparisons, till we forget the original idea or the original emotion, or if we do not entirely forget it, till it becomes somewhat distant and vague. Definite- ness is not an article in which Shelley deals, and though he has his own pictorial way of thinking and though he renders into likeness of form his emotions and iuward experiences, he can seldom give to his corpo- realized abstractions that touch of realism and definiteness which we find in Dante.

Dante always saw with a sense of fact, even when he was moving in the highest of the ethereal regions. They are often too vague to have either life or plastic beauty. They may also be very precise, but of a precision no more vivid than in an hallucination, a dream or a nightmare. Sensuous embodiment of abs- tractions is present in both, but in Shelley there is moreover, a delight in voluptuousness as against the ascetic control of the other poet.

The utmost that Dante would say with reference to the physical charms of Beatrice is the splendour of her eyes — lo splendor degli occhi suoi ridenti— but he sanctifies the eyes. In Shelley, on the contrary, passionate voluptuousness is a strong note. We have noticed it in the passage quoted above. Towards the end of the poem we again detect it in a much more accentuated form, so accentuated that the cry of the body mingles with the cry of the soul: Transactions of the Royal Society of Literature of the U. But by this carnationed idealism Shelley distinguished himself from Dante not so much as an individual, as the inheritor of the ideals of a different age.

When Dante wrote, the monastic ideal was predominant and Dante, as the child and representative of the mediaeval Catholic culture, allegorized his passion, not with any strain upon his moral and intellectual inclinations, but in a perfectly natural manner. But his age was soon followed by mighty changes in the outlook of man.

The brilliant epoch of the Renaissance, by its pagan humanism, threw the claims of Heaven into the background and the Catholic monastic ideal had to yield place to the new morality of the senses. Very instructive, in this respect, is the study of the transformation which the ideal of love undergoes from the time of Dante to the Italian poets of the sixteenth century.

It becomes increasingly difficult for the poets of the epoch to remain faithful to the ideal of celestial love, and with the passing of the years we find them succumbing more and more to the attraction of physical sensuous- ness. There is no denying the fact that as Prof. In fact, if the nature of the poetic inspiration is to be judged not only from where it starts, but also by the direction of its movement then it seems evident to me that, when writing the poem, Shelley had in mind as much the amorous attitude of Dante as of the later poets.

Lines such as It is an isle under Ionian skies, Beautiful as a wreck of Paradise, And, for the harbours are not safe and good, This land would have remained a solitude But for some pastoral people native there, Who from the Elysian. The idyllic conclusion of the poem and its sensuous note definitely puts the Epipsychvdion into a category different from that of the Vita Nuova.

If the Vita Nuova be taken as the point of departure of the poet's inspiration, the volutta idillica of the Renaissance poets should be considered as the point of arrival. In fact, the poem is representa- tive of all the amorous attitudes from the thirteenth to the sixteenth century. In some parts we have the spiritual attitude of Dante, in other parts the sensuousness of Petrarch, and towards the end the idyl- lic motive of the later Renaissance poets.

The end of the poem in an idyllic note was inevitable, because in Shelley's mind the problem of love was connected with the problem of happiness and the problem of happiness with the age of gold.


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A description of the innocent and free life in the age of gold is found in Plato, Hesiod, Virgil and Ovid. A conception parallel to the Golden Age is found in the legend of a distant blissful island lost in tbe Western seas, e. At the time of the Renaissance tbe two conceptions became blended together, and, rein- forced by the pastoral ideal depicted in the idylls of Theocritus and the Eclogues of Virgil, generated anew the longing for the Golden Age and the happy Arcadian life. This love of primitivism was also anticipated by the mediaeval Christian saints like St.

Francis who had a distrust of bookish culture and preferred to receive wisdom and knowledge by direct communion with nature. A born hater as be was of human institutions as the sources of the misery of the world, it was natural for him to be attracted by this ideal. Its knowledge may have been derived by him from his classical studies, or it may have come to him through his studies of the philo- sophers like Locke and Home. According to him man lived in an ideal state when he lived in a state of nature. His doctrine was also supported by the philosophi- cal school of Shaftesbury according to whom the essential instinctive goodness of man was both a gift of God as well as a law of nature.

The doctrine of natural goodness of man was further developed by Hume who made feeling the basis of morality, pleasure the accompani- ment of virtue and pain that of vice. There was thus a gradual melt- ing of the Arcadian ideal into the romantic ideal through the philoso- phers of the seventeenth and eighteenth centuries.

The motive of the Golden Age is found scattered in more than one part of Shelley's works. There is a picture of this ideal climate in Queen Mab viii, At the end of the draur a Hellas occurs a brilliant lyrical evocation of a vision of the Golden Age of the future. As to the idyllic picture at the end of Epipsychidion in which the pastoral and island motives are combined, a difference, however, is to be noted between it and the pastoral world of the Renaissance poets like Lorenzo dei Medici.

It is a love without passion, hope and jealousy: Con questa simil di complessione soletti e lieti van per la campagna: Sel va II, But in Shelley the idyllic world is disturbed by the cry of passion. The cry is so sharp aod so loud that it eclipses the voice of the soul. The poet himself feels this and says: We remarked before that the influence of Dante is very marked on Epipsychidion. We have given many illustrations of the same.


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Two more examples are given here. In lines to and again in line of the poem Shelley speaks of life as a forest. There is a similarity in idea. Dante says that in the middle of his life after the death of his beloved, he had strayed into an obscure forest symbolising the wild life of the senses from which be was led out by Virgil through the loviDg interference of Beatrice.

He sought the shadow of that idol of his thought in many mortal forms, till At length, into the obscure Forest came The Vision I had sought through grief and shame. I knew it was the Vision veiled from me So many years — that it was Emily. A longing for a somewhat similar amorous excursion is expressed by Dante in his sonnet to Guido Cavalcanti: Consi- dering the fact Shelley had already translated this sonnet as early as , 1 the suggestion is highly probable.

Some of the biographers of Shelley have fallen upon a sentence in a letter by him to Clare to find out the cause for his disillusion: Mary Shelley would have us believe that Teresa acted like a vampire woman in regard to Shelley because she took not a very small sum from him and did not pay it back. We cannot put as much weight upon her statements regarding Teresa as they deserve, because they were sometimes actuated by jealousy. She did indeed once ask for money from Shelley, but it was not for herself but to help another person in distress and in order to remove the possibility of any doubt upon her, she requested him to hand over the money to a third person who would transmit the money to the distressed lady.

If this be the sum of which Mrs. Shelley as appears from the context. My conception of Emilia's talents augments every day. Her moral nature is fine — but 1 Helen Richter, Shelley I p. Shelley suffered from Epipsychidion. This becomes apparent from letters which Shelley wrote after the marriage of Teresa. Iu the first place, it is known that all the idols of Shelley were sooner or later dethroned — Hogg, Southey, Harriet, Godwin, Elizabeth Hitchener, Mrs.

The higher was the exaltation, the greater was the fall of his friends. It is no wonder therefore that the inspirer of the Epipsychtdion should also meet with the same fate. The idealisation was the greatest in her case and when the inspiration was over, when the spell was at an end, in the light of reaction the object of worship perhaps appeared to him as an ordinary mortal, more ordinary than she really was.

Shelley soon became interested in this new Antigone and produced some of his finest lyrics of the year under her influence, in which " attentive students may perceive that the thought of Emilia was already blending by subtle transitions with the new thought of Jane. Shelley was a born rebel and he perhaps expected that Teresa, who was eager for liberation from the tyranny of her parents, would be able to revolt against them. This must have been very odius to Shelley who considered the institution of marriage as barbarous, particularly the institution of marriage in Italy which he considered to be much more cruel than in England.

But did Shelley really feel disgusted with the girl? The degree of his enthusiasm may have become lower, but we are disinclined to 1 For a full discussion of the subject see Vita di una Donna. Synoonds, , p, That he continued to feel some interest in her, seems evident from the fact that he continued to visit her in the convent and to have correspondence with her till she was finally married. There are indications in the poem which make one think that Shelley had the vision of Teresa before him in writting the poem. And so she moved under the bridal veil Which made the paleness of her cheek more pale, And deepened the fainfrcrimson of her mouth, And darkened her dark locks, as moonlight doth, — There is also a distinct reference to the facts of her life in the following lines: Friend, if earthly violence or ill, Suspicion, doubt, or the tyrannic will Of parents, chance of custom, or terror, or revenge, Or wildered looks, or words, or evil speech, With all their stings and venom can impeach Our love, — we love not: In this letter, which is a reply to one which Shelley had written, Teresa says: Quando saro maritata, se vuoi scrivermi, mi farai piacere, ma bada d" essere molto circospetto in tutte Ie fcue espressioni, e tratta mi col voi.

It means that till then Shelley had been using warm expressions to her. Pisa about his intimacy with Teresa. Teresa was married on September 8, With her life after the marriage we are not concerned here. The biographer mentioned above lias traced it with details up to the last day of her life. We shall conclude our study by mentioning only one more thing. Was Epipsychidion ever written by Shelley in Italian? Trelawny once told W. Rossetti that the poem was at first written by Shelley in that language. But no complete Italian draft of the poem has till now been found and perhaps will never be found.

Adolfo de Bosis, has brought forth. It is therefore very likely that the poet had at first tried to write the poem in Italian. The Italian verses cited by Ingpen are as follows: The higher the level of existence to be understood the more inadequate become the concepts which suit lower levels. When attempts are made to reach higher unities, which naturally refuse to conform to the concepts of the lower, the need is felt for the formulation of new concepts.

These are like scientific hypotheses or formulae newly dis- covered to cover new cases, repeatedly undergoing modification until a stage is reached when they appear completely different from what they were. Sometimes the discovery of a concept practically revolu- tionises scientific or philosophical explanations. In philosophy such a concept and its application give the system its peculiar character and become its label and trade mark. For instance, the concept of iden- tity in difference or of the synthesis of the opposites, which has been systematically used by Hegel, is distinctly associated with his philo- sopby.

Many others use it in one way or another without that asso- ciation; yet the credit of having seen the full significance of that idea belongs to Hegel. Does Indian philosophy contain any such key-ideas? A compara- tive study of Indian and European philosophies reveals to us that the former does contain some. Buddhistic Logic, 2 vols. Every system that treats the whole as posterior to, and dependent on, the parts should regard the whole as something like a dependent emergent from the parts. The concept thus supplies one side of the universe and its processes in general. Those who read Indian philosophy in the light of the Western sometimes hold that Indian philosophy can supply us with no new concepts.

It is true that man is man and thought is thought everywhere. But in his interpretation of the universe he usually starts from a view-point of which he is not fully conscious ; and this view-point colours his whole interpretation. When this view-point is clearly formulated, the concept that forms the key to the whole system is disclosed. It is also true that some concepts of Indian philosophy have certain associations which are easily liable to criticism. This vulnerability may be wrongly attributed to the inherent absurdity of the concept itself. But it is open to us to free the concept of its associations and use it in its pure logical or cosmological significance.

This point is, of course, a subject matter for interpretation and development of our philosophy. II The key concepts owe their uniqueness to the peculiarity of the outlook concerned. Unless we keep before our minds the difference in outlook between European and Indian philosophy from the very beginning, we are apt to miss the peculiarity of the latter when we compare it with the former.

Western philosophy has its origin in Greek thought in which reasoning apart from considerations of exist- ence begins. Mathematical reasoning is predominantly of such nature. The Greeks bequeathed this ideal of reasoning to the subse- quent logicians and philosophers of the West. Whatever in existence did fit in with that ideal was treated by the Greeks as unreal.

The modern conception of it as a subjectively created subject. Instead it was regarded as the basis of the actual and necessary in nature. Science and the Modern WorW. But when it was found that nature as we perceive it did not exhibit mathematical harmony, the distinction was drawn between the real which was conceptual and exhibited mathematical harmony and the sensuous which did not exhibit it and so was treated as unreal.

This distinction we find in most of the Greek philosophers in one form or another. The influence of this reasoning upon science has been repeatedly acknowledged. From the total wealth of impressions received from nature, these men fastened upon some only as being suitable for scientific formulation. These were those elements that possess quantitative aspects. Between these ele- ments mathematical relation exists, and these men were convinced that mathematics is the key to the universe. Galileo went further than this, and stated that non-raathematical properties are all entirely subjective. For a long time it was supposed that the method could be safely followed in every science ; and certainly it was used with great advantage in sciences dealing with inorganic matter.

But of late complete determinism and precise predictability have been found to be absent in some spheres of even inorganic being ; so that the presence of universal determinism is not admitted by some great scientists. The individual process may, or may not, have its own strict regularity. But, on the whole, the ideal of mathematical reasoning worked well in the realm of inorganic being. To the realm of mind it is inapplicable.

Between the inorganic and the mental there is the realm of life or organism. But the concept of organism, according to which the whole depends on the parts and the parts on the whole more closely than according to the concept of mechanism, is really the con- cept of the ideal of mathematical reasoning fully realised in existence. Inorganic nature does not answer completely to the mathematical ideal.

It can at the most be a mechanism in which the parts exhibit independence of the whole for existence, while the whole is absolutely dependent on the parts. The concept, therefore, falls far short of the mathematical ideal. That the method of mathematical reasoning cannot be applied to the study ol mind has been recognized by thinkers like Whitehead, Sullivan etc. Sullivan quotes from Whitehead: But you cannot limit a problem by reason of a method of attack. Extreme determinists take the former course, and explain away our freedom and responsibility. For, according to them, to explain an event means to point out how it is determined, that is, to point out its causes.

It is true that the character of the agent can be treated as the cause of his action. But the extreme determinist can have no place in his philosophy for the agent. The agent is regarded by him as an automaton, and each of his actions is explained in terms impersonal. Even Bussell takes a very guarded view of the matter. But we have no reason to suppose that the truth, whatever it may be, is such as to combine the agreeable features of both, or in any degree determin- able by relation to our desires.

Where consciousness supervenes, and the individual begins to reflect, his experience of himself should be given weight. It is the peculiarity of mind that it can set himself over against his own body. If we treat the mind as a whole, of which ideas, emotions, etc. Herein lies the freedom of mind. The relation between mind and its parts elements is not organic in the sense of mutual dependence for existence or of mutual implication or entailment.

Any idea, so long as it is known, implies the existence of the mind in which it is an idea. That is, the idea can have no existence without that mind. But the mind need not imply that idea. It may have that- idea now and then may once for all forget it. The dependence between any idea and mind is one-sided ; and so the implication too is one-sided. Mind certainly must have some percept, concept, feeling or emotion before it. But it cannot be regarded as an organic unity of all these ; it is a unity that faces all these.

Bradley tells us that psychical ideas or images have existence only so long as they are before mind and then cease to exist. Whether we regard mind as eternal or not, we have to admit that, in most cases, it has fairly long continuous existence, and must have a tremendously large number of feelings, sensations, emotions, etc. And it seems absurd to think of mind as an organic unity of all these or as simply their mechanical unity. They felt so lost because they no longer knew what rules to obey and they saw in Islam something that does not change with every change in fashion.. Not all Christians have surrendered to the post-modern, relativistic morality, politically correct world.

The liberals in America had a field day, alternately laughing to themselves and shuddering, at the thought of Sarah Palin attending a church that speaks in tongues. In Britain, the secular authorities rule that you can wear the veil or a full abayya, but you cannot wear a cross. In America, the liberals scream at the Christians for opposing gay marriage, while saying nothing when Middle East Muslim states sentence gays to death.

So we see here secularists respecting Muslims for their strong, firm faith… While lambasting born-again Christians for their strong, firm faith. No one comes to the Father except through me. Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved. Who is the liar? It is the man who denies that Jesus is the Christ. Such a man is the antichrist—he denies the Father and the Son. The kidnappers claimed both men had converted to Islam. When was the last time you read about Christian fundamentalists American Bush-soldiers kidnapping Muslims and forcing them to be baptized at gunpoint?

Like almost any other Muslim, my original reaction to the claims of Christians about Jesus Christ was that of utter shock. These claims not only seemed like plain blasphemy but also quite nonsensical. How could any rational being believe such things about an honored prophet of God? Despite my fundamental theological differences with my friends, there was something about their life and faith that impressed me a great deal.

There was a sincerity in their relationship with God and other people that I had not encountered among my own Muslim people. The pledge and cover letter have just been released to the public at the website of the new civil rights organization — Former Muslims United — http: The difference is, for some reason those Christians who convert to Islam are not executed, harassed, attacked, jailed, exiled or forbidden from changing their MyKads. Is there some reason that Muslims must desperately stop people from freely discovering Christianity or any other non-Islam religions?

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Still cannot answer me after 9 months! Still avoiding the question by hiding behind definitions! Still changing the topic after I call you out on your bluffing game! Did I really hurt your feelings with that line of questioning, until you can remember it so painfully clear even after 9 months?

Please read this carefully and respond. I believe that we must know the real history of a religion before we decide to embrace it because we should not follow a religion blindly:. Caliph Uthman destroyed all variants of the Quran, yes there were many, and banned non-Arabic translations in order to keep it pure, according to his own version of it.

Then, at her death, her copy was also destroyed. But sufficient records have survived to show that there were many quite significant variations. This is recorded in the Hadith. Ask your teachers or imams. Caliph Uthman destroyed all the copies of the Quran shortly after the death of Mohammed, except for what he deemed worthy. Was he infallible, sinless and perfect? No, according to your beliefs, only a prophet is sinless. Was his judgement unquestionable? No, according to your beliefs, only prophets led by Allah have perfect judgement. If not, how can you know he did not destroy the true Quran and keep a false Quran — the same Quran you read today?

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Ask yourself carefully, and determine if you can know whether your Quran really is unchanged from what Allah gave Mohammed… Or if you have been reading false scriptures ever since the time of Caliph Uthman. You, on the other hand, cannot. Because all your original Suras were burnt by the zealous Caliph Uthman. You will never know if your scriptures are accurate, because you have nothing to compare it to.

The Bible is unchanged.

All the Christians in the world cannot change it even if we wanted to, because there are 6 billion copies in print and millions more handwritten, ancient and online copies. It would take a miracle to change every single instance of Bible scripture. We do not need to change the Quran, because your own Caliph Uthman already did it. This finding has of course provided further concrete evidence that the contents of the Bible are credible. So, is the claim made about Caliph Uthman true? Someone, please enlighten us. If this is true, a lot of reconsideration will have to be made… Ignorance is not a bliss.

I found it the other way round: There are many prejudices which come out mainly because of ignorance. We are told very little about Islam in school and the actual educational system is trying to divert away from Islam. This is a historical thing. Islam is seen as a threat. It was a threat a thousand years ago and it has been a threat ever since. I questioned him as to how he could quote from the Bible with confidence when he knows that the Bible is changing constantly and is always being altered.

I asked him how he could say it was the truth. His answer nearly swept me off my feet. He did not say Prophet or Messenger. I know because I came from Christianity.

I know about that world and what they project in the non-Muslim world. There is, no comparison. Either you practise Islam or you do not. You submit to the will of God. If you submit to the will of God, you are a Muslim. Either you submit or you do not. And everyone is free to submit or not. It is their choice. It is simply a basic part of their religion and practising Islam is a fundamental part of being a Muslim. So who is the practising Muslim — the makcik who greets me at the shop, or the girl without tudung dancing at the disco, or the jihadist who is bombing children on the schoolbus?

I found it the other way round — Loop. Then what about this guy:. Obama recalled the opening lines of the Arabic call to prayer, reciting them with a first-rate accent. The practice of holding special Muslim swimming sessions has led to non-Muslims being turned away. David Toube, 39 and his five year old son Harry were last year refused entry to Clissold Leisure Centre, in Hackney, east London, after being told the Sunday morning swimming session was for Muslim men only.

Or even banning a symbol of formerly-Christian Britain because…. A crowd of 10, was expected for the St. George Day parade in Bradford yesterday. Muslim Saracen sacking of Rome — Saracen Muslims attack, invade and pillage Rome, the very capital of the Christian church at that time, and rob the sacred relics of the Basilica of Saint Peter and Basilica of Saint Paul.

So… Jihadis often cite the Crusades as the reason they are fighting the West. And hey, do you know? Do you believe me? And 2nd Corinthians Such a man of peace, founder of the religion of peace! Or are the Hadiths mistaken in listing such actions? Before you answer, remember that in Malaysia it is not allowed to deny the Hadiths! Ah, I so forgetful and dumb! See, I am your good learner.

In her book Holy War, which examines the history of the three divine religions, she makes the following comments: Mohammad had to fight not only the Meccans but also the Jewish tribes in the area and Christian tribes in Syria who planned on offensive against him in alliance with the Jews. Yet this did not make Mohammed denounce the People of the Book.

When Mohammad sent his freedman Zaid against the Christians at the head of a Muslim army, he told them to fight in the cause of God bravely but humanely. They must not molest priests, monks and nuns nor the weak and helpless people who were unable to fight. There must be no massacre of civilians nor should they cut down a single tree nor pull down any building. God commands you to return to their owners the things you hold on trust and, when you judge between people, to judge with justice. How excellent is what God exhorts you to do!

God is All-Hearing, All-Seeing. This same sense of security of religious life under Muslim rule led many of the Christians of Asia Minor, also, about the same time, to welcome the advent of the Saljuq Turks as their deliverers… In the reign of Michael VIII , the Turks were often invited to take possession of the smaller towns in the interior of Asia Minor by the inhabitants, that they might escape from the tyranny of the empire; and both rich and poor often emigrated into Turkish dominions. The situation of the survivors would have been utterly hopeless, had not the sight of their misery melted the hearts of the Muhammadans to pity.

They tended the sick and relieved the poor and starving with open-handed liberality. Some even bought up the French money which the Greeks had got out of the pilgrims by force or cunning, and lavishly distributed it among the needy. So great was the contrast between the kind treatment the pilgrims received from the unbelievers and the cruelty of their fellow-Christians, the Greeks, who imposed forced labour upon them, beat them, and robbed them of what little they had left, that many of them voluntarily embraced the faith of their deliverers.

As the old chronicler [Odo de Diogilo] says: Be good to your parents and relatives and to orphans and the very poor, and to neighbours who are related to you and neighbours who are not related to you, and to companions and travellers and your slaves. God does not love anyone vain or boastful.

When Sultan Mehmet the Conqueror captured Constantinople, he allowed the Christians and the Jews to live freely there. The Christian communities lived under a well administered state that they did not have during the Byzantine and Latin periods. They were never subjected to systematic persecution. On the contrary, the empire and especially Istanbul had become a refuge for Spanish Jews who were tortured.

People were never Islamized by force; the movements of Islamization took place as a result of social processes. I have not spoken to them, yet they prophesied. Many Prefer The False Prophet: See, I am your good learner — Loop. So I list some wars and violence by Muslims in the past, you list some peaceful friendly instances, I list some more atrocities….

The slaughter of the Qurayza Jews — They had surrendered and laid down their weapons because Muhammad promised to spare them. Instead he killed all the men, of them. Founder of religion of peace and bringer of truth? The Granada massacre of Jewish families — Peaceful and willing conversion to Islam? Battle of Tours — Peaceful spread of Islam requires 30, armed soldiers and cavalry? Fall of Constantinople — Religion of peace and destroying Christian capitals?

Barbary Wars — Because it is peaceful to attack passing kaffir ships and enslave a million of their civilians. We will cast terror into the hearts of non-Muslims. Therefore strike off their heads and strike off every fingertip of them. Fight the non-Muslims, and Allah will punish them by your hands, cover them with shame. O ye the Muslims take not for protectors your fathers and your brothers if they do not love Islam. By the way, you are basically saying how it was much better to live under Islam, therefore it was a good thing? So now that life in Iraq is much better under the Americans than Saddam, does that mean the American presence in Iraq is a good thing?

And it saved , lives. When you look at it from both angles, you can realize how it works — when everyone submits to Islam, by choice or by force, then there is peace. This is comparable to Communists achieving world unity by destroying every other political system, or spreading pacifism by killing everyone since corpses are amazingly peaceful.

This to imform you the Hadis is no more sahih and there are 24 reasons why it rejeceted. I browse it for you. It just to correct your corrupt. Retrieved …be nonsense because no totalitarian regime can play at being a democracy. It is a pretend harmony and happiness-Ai Weiwei. Alan Ereira, David Wallace, Crusades: This also holds true for ideologies that have nothing to do with religion. All communist movements around the world are prone to violence. Yet the most savage and bloodthirsty of them were the Red Khmers in Cambodia. This was because they were the most ignorant. The Straight Path, p.

Esposito describes how Jews and Christians who came under the administration of Muslim states met with enormous tolerance. Browne, The Prospects of Islam, p. The false assertion that people in conquered countries converted to Islam under threat has also been disproved by Western researchers, and the justice and tolerant attitude of Muslims has been confirmed.

Browne, a Western researcher, expresses this situation in the following words: Incidentally these well-established facts dispose of the idea so widely fostered in Christian writings that the Muslims, wherever they went, forced people to accept Islam at the point of the sword. The letter written by the patriarch to the bishop of Fars Persia after the conquest is most striking, in the sense that it depicts the tolerance and compassion shown by Muslim rulers to the People of the Book in the words of a Christian: The Arabs to whom God has given at this time the government of the world… do not persecute the Christian religion.

Indeed, they favour it, honour our priests and the saints of the Lord and confer benefits on churches and monasteries. You think you are just too smart-. There are always a reason -[8: You think you are just too smart- — Loop. They think they are following the Quran and Hadith correctly when they bomb buses, cut of the heads of monks, and shoot villagers.

They say what they are doing is for the sake of Islam and Allah. You would they they are mistaken. That is the real problem here. Who cares if nonMuslims like me misunderstand Islam? And another question… WHY do so many terrorists think that Islam condones violence? Not just counter-attacking armed occupation soldiers, but killing unarmed civilians, attacking schoolchildren, even exploding other Muslims while they are at the mosque for Friday prayers! I thought you said all the verses I quoted were not in context, they are actually just about defending oneself against attackers?

Are kindergarten children considered attackers? WHY do they think that if they die while attacking kaffirs, Allah will accept them into heaven with 72 virgins and many young boys to serve them? Do they misunderstand the Quran and Hadith? They are the ones giving Islam a bad name, not me! Persecution News — China — There are more Christians in prison in China than any other country in the world.

I am not a Chinese chauvanist. If you browsed any of my blog posts other than those to do with Islam or Mahathir, you might find that I regularly clash with atheists and condemn atheist-Communist killers like Mao. In Islam the sword of Islam is not the sword of steel. But, it did not bring death, it brought new life. In the History of Islam ,it is proof that Islam is a religion of compassion, tolerance and humanity. Who are the most and less democratic with foreign violence and political violence among the religion, who invaded who and doing so much corruption, mass killing and let their citizens murder its own citizens , killing each other in thier own land?

In Malaysia, who are the one who try to push and create people, societies into crises, and conflicts. Who too are trying to create the internal political violence among the societies? You take advantage in Azhar Sulaiman case to dishonoring and disgracing other believers and put the religion in the less democratic and conflict. It is with great regret that I must decline your offer-you should apologize to all the Malaysian and ask fogiveness from your God.

It would be nice if there really was freedom of religion in Malaysia. Not the false kind we have now. Loop, it is pointless to reason with you. You are so absolutely convinced that no Muslim could possibly commit violence. You will still think and say that followers of Islam can do no wrong. Never mind that Muslim terrorists in Iraq, Afghanistan and Pakistan mostly kill other Muslims, not kaffirs. Or maybe it is the fault of the nonMuslims too? Never mind that so many Muslims — for some reason, I wonder why, please tell me why — they think that the Quran and Hadith command them to wage war on kaffirs.

Geert Wilders made a lot of controversy with his film Fitna , right? A lot of Muslims condemned his actions as causing trouble and insulting Islam. I ask you again: Who is the real one who gives a bad name to Islam — nonMuslims like me, or terrorists like Al Qaeda who say that the Quran and Hadith command them to kill for Allah? If Islam is all about peace and the Quran and Hadith do not contain violent verses, then why do so many Muslims think it tells them to kill nonMuslims?

Again, if you can answer me and convince these violent Muslims that they are wrong, then I will admit that you are right and apologize for all the evil things us kaffirs do. But I already know you are very good at avoiding questions that you are scared to answer because it will make you look bad. Instead you claim that I should apologize for following Darwin. Actually, if you read anything else on my blog except Azhar Mansor and Mahathir, you would know I am anti-Darwin and anti-atheist. You are the one who are always very good in avoided and distorted issues you created.

But that what bloggers are for izzit , a slightly cracked. Our God telling …if someone kills another person — unless it is in retaliation for someone else or for causing corruption in the earth — it is as if he had murdered all mankind. But if Islam is all about violence so why would anyone even look at Islam? Why are so many priests and preachers going to Islam? So who is giving Islam a bad name — me who runs a little blog, or those kind of people whose actions make the public think that Islam is about violence? If it is the latter, then why are you so keen to argue with me and insult me on my blog?

Is it because it is too hard to convince them that they are misguided and convince them that Islam is really about peace? There are dozens of message boards where these people and their supporters gather. They talk about killing nonMuslims every day. Justified, justifified, the media said! Bush Saved , Iraqi Lives. During the few times that American soldiers intentionally killed Iraqi civilians, they were put on trial and punished. Whereas, if a nonMuslim carried out a suicide bombing at a mosque, it would be the headline everywhere? But I wish they could do some more torturing.

It was a universe filled with contradictions. My captors assailed the West for killing civilians, but they celebrated suicide attacks orchestrated by the Taliban that killed scores of Muslim bystanders. Why do these people think they are acting in accordance with their religion by killing others of the same religion? Why do certain people kill other people of the same religion instead of practising peace? Where are all the nuns who suicide bomb schoolbuses and marketplaces? After all, Christians are heavily persecuted throughout the Arab Middle East.

Where are all the Buddhist young men traveling from around the world to learn guerilla combat from the Dalai Lama, before returning to their countries to fight against the secular governments? Can you make a guess what religion the killers and the killed were? Which was mostly political anyway. See Scott ,I really feel like a fool to address you this violence on religions. Malegaon blast in September http: Vigilante Hindu rightwing group attack on girls in a pub in Mangalore, problematic Hindu male attitude to women and sexuality http: Nandigram violence- ; -http: Historical cases of Christian violence-http: Crime in Israel http: As a comparison, it would be wrong to judge a car as being a bad car if the driver of the car was drunk and he crushed into a fence.

It has nothing to do with the car. It is to do with the driver. Israeli organized crime http: Does that mean that Malaysia is full of Muslim terrorists from Indonesia who wage jihad against handbags using parangs? Again, you have a very poor understanding of me. China is number 12 on the list of nations with the strongest persecution of Christians. When have I ever claimed or even given the impression that I am a pro-China chauvanist?

Instead I like to use him to taunt atheists. You dig up cases throughout the centuries to make your point. Just like how when anyone wants to talk about the contributions of Islam to humanity and civilization, they can only talk about things achieved years ago because nothing useful seems to have been accomplished in the last milennia.

Yala, Thailand — Muslim radicals shoot a man to death inside his home. Nazran, Ingushetia — Islamists kill the driver of a police vehicle with a roadside bomb. Mogadishu, Somalia — Islamic militia mortar an airport, killing at least eighteen innocents.

Narathiwat, Thailand — A woman is among three construction workers murdered by Mujahideen. Narathiwat, Thailand — Two men are gunned down by Islamic militants in separate attacks. Iskandariya, Iraq — Jihadis bomb a livestock market, killing at least two attendees. Thailand, Narathiwat — A woman is among three construction workers murdered by Mujahideen. Iraq, Kirkuk — A shopkeeper and journalist are killed in separate attacks. Iraq, Bousef — A man and woman are gunned down by Sunni militants. Iraq, Mosul — A girl and her father are murdered by Muslim gunmen.

Ira, Iskandariya — Jihadis bomb a livestock market, killing at least two attendees. Thailand, Narathiwat — Two men are gunned down by Islamic militants in separate attacks. Iraq, Saqlawiya — Four people are murdered when Mujahideen set off a car bomb at a gas station. Iraq, Mosul — Two men are kidnapped and murdered by Muslim terrorists. Pakistan, Orakzai — Two young police recruits are abducted and shot to death in captivity by hardliners. Thailand, Yala — Islamic militants set off a bomb at a packed market, injuring over two dozen. Iraq, Baghdad — Jihadis bomb a restaurant and a minibus, killing at least four innocents.

By contrast, I had to go 7 months back to find an instance of Christian terrorists. Embassy attacked in Afghanistan. Suicide bombing in Iraq. Car bomb in Pakistan.

Father runs car over his daughter for going on a date. Suicide bomb hidden in the butt in Saudi Arabia. Old aunty gets head chopped off in South Thailand. Meanwhile, how many Internet forums can you find where Buddhists gather to discuss how they wish all non-Buddhists would be slaughtered? How many Shintoists have killed other Shintoists for their different beliefs regarding how many times to bow when praying? But strangely, one religion stands head and shoulder above the rest in number of cases and piles of dead bodies.

But let me ask you this: If a certain model of car crashes and kills innocent pedestrians times more often than other models, do you think that maybe, just maybe the model of car also has an influence on the accident rate, not just the driver? One more time, please answer this question above all others: I ask again in the hopes that you can focus on this question: Boston jihad suspect misunderstood Islam on his blog, spreading messages of hatred and warfare against unbelievers — Now where did he get these crazy ideas about the Religion of Peace?

Why is it that all the multitudinous Misunderstanders of Islam seem to misunderstand Islam in the same way? This is really stupid , malay mentality at its best. Y have tests on road worthiness of cars at all? Kabaali — refers to Lord Shiva. Kaaba was a hindu temple, and mulims are merely a sect of shiva worshippers.

Looks like osama failed roadworthiness tests, now is brother obama is trying to take him off the road…but actually both the kreta tak boleh pakai and good for scrap. October 22, 09 at October 23, 09 at This is the only best mentality that you are all have after pushing so hard toward Muslim. Contradition just less than a day. Or just agreed totally because the copy n paste violence of others I make. The drum still giving a big sound izzit though empty inside. Hmm, nice attempt at a straw man argument. If you can show me the suicide bomb nuns, Buddhist guerillas, Taoist mobs and Zoroastrian warning tapers , I will admit I am a total contradictory hypocrite!

Just like before e. U are all looped up smoking some morocco hashish. Rendered in free English the inscription says:. He was a noble, generous dutiful ruler, devoted to the welfare of his subjects. But at that time we Arabs, oblivious of God, were lost in sensual pleasures. Plotting and torture were rampant. The darkness of ignorance had enveloped our country. Like the lamb struggling for her life in the cruel paws of a wolf we Arabs were caught up in ignorance. The entire country was enveloped in a darkness so intense as on a new moon night.

But the present dawn and pleasant sunshine of education is the result of the favour of the noble king Vikramaditya whose benevolent supervision did not lose sight of us- foreigners as we were. He spread his sacred religion amongst us and sent scholars whose brilliance shone like that of the sun from his country to ours. Yundan blabin Kajan blnaya khtoryaha sadunya kanateph netephi bejehalin Atadari bilamasa- rateen phakef tasabuhu kaunnieja majekaralhada walador.

That the ancient Indian empires may have extended up to the eastern boundaries of Arabia until Vikramaditya and that it was he who for the first time conquered Arabia. Because the inscription says that king Vikram who dispelled the darkness of ignorance from Arabia. That the knowledge of Indian arts and sciences was imparted by Indians to the Arabs directly by founding schools, academies and cultural centres. The belief, therefore, that visiting Arabs conveyed that knowledge to their own lands through their own indefatigable efforts and scholarship is unfounded.

This conclusion is strengthened by two pointers. Firstly, the inscription on the iron pillar near the so-called Kutub Minar refers to the marriage of the victorious king Vikramaditya to the princess of Balhika. This Balhika is none other than the Balkh region in West Asia. It could be that Arabia was wrestled by king Vikramaditya from the ruler of Balkh who concluded a treaty by giving his daughter in marriage to the victor. Having seen the far reaching and history shaking implications of the Arabic inscription concerning king Vikrama, we shall now piece together the story of its find.

How it came to be recorded and hung in the Kaaba in Mecca.


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    7. In Istanbul, Turkey, there is a famous library called Makhatab-e-Sultania, which is reputed to have the largest collection of ancient West Asian literature. In the Arabic section of that library is an anthology of ancient Arabic poetry. That anthology was compiled from an earlier work in A. The pages of that volume are of Hareer — a kind of silk used for writing on. Each page has a decorative gilded border. That anthology is known as Sayar-ul-Okul. It is divided into three parts. The first part contains biographic details and the poetic compositions of pre-Islamic Arabian poets.

    A subsequent edition is the one published in Beirut in The collection is regarded as the most important and authoritative anthology of ancient Arabic poetry. It throws considerable light on the social life, customs, manners and entertainment modes of ancient Arabia. The book also contains an elaborate description of the ancient shrine of Mecca, the town and the annual fair known as OKAJ which used to be held every year around the Kaaba temple in Mecca. This should convince readers that the annual haj of the Muslims to the Kaaba is of earlier pre-Islamic congregation.

    Assertions not tallying with facts or reason and running forever on circular logic. Most of Druglords live in mansions and as per wikipedia Pablo Escobar was once the 7th richest man in the world and Osama didnt even make the top 10 list of rich guys. Damage have been done by muslim terrorists can be considered massive with substantial civilian losses and properties but when we compare with drug cartels, they even worse, they killed judges, policemen, civilians for control, their products destroy youths in watever country, religion and color which is in the millions, the cost for rehab for the addicts is far more costly then these muslim terrorists have done.

    Terrorists depends on hatred and fanatism to fuel their course but drug cartels depends on money. But strangely the effort to spoof the cartels money in the banks still questionable. Drug cartels network is everywhere even in government institutions everywhere in the world.

    Better to get them all in one place then remedial action is possible. Stupido, you get an orgy cork stands every day. And you can also legitimately steal. The question we can ask is which other religion has the same or similar propensity towards violence at this time and age? Reaffirming that almost everyday now in Iraq and Pakiland. Of course the blind cannot see.

    Damage have been done by muslim terrorists can be considered massive with substantial civilian losses and properties but when we compare with drug cartels, they even worse — joy aka Loop. See what I mean? Answering the straightforward question with a non-answer, veering off on an almost wholly unrelated track, and throwing in accusations to divert attention OTHER are just like The Drug Cartels to boot. WHAT does secular, profit-based drug running have to do with what we are discussing or what I asked???

    Ok, enough with the car metaphor. You replied by saying, because other religions are like drug cartels, then described how drug cartels are worse than Osama. Product details File Size: January 25, Sold by: Related Video Shorts 0 Upload your video. Customer reviews There are no customer reviews yet. Share your thoughts with other customers. Write a customer review. Amazon Giveaway allows you to run promotional giveaways in order to create buzz, reward your audience, and attract new followers and customers. Learn more about Amazon Giveaway. Set up a giveaway. Feedback If you need help or have a question for Customer Service, contact us.

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