A Trap So Tender by Jennifer Lewis

By Jennifer Lewis

A guess so much Wild

With companies to overcome in Singapore and a centuries-old kinfolk heirloom to discover in Scotland, investor James Drummond isn't any stranger to a problem. yet making the mysterious Fiona Lam his represents his riskiest strength play but. whilst he bargains her the moon and stars, Fiona counters with a suggestion of her own--a guess, to be exact.

Winning a high-stakes horse race opposed to James is Fiona's most sensible likelihood at reclaiming her family's factory...and her father's honor. Seducing James is simply a way to that end...until they prove in mattress jointly! Then all bets are off....

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The text then continues to classify these forces as experienced reality. 1 Religion, Philosophy, and Psychical Research. London, Routledge & Kegan Paul Limited, 1953, pp. 159 seqq. 2 Ibid. , p. 1 65 . THE DIVINE IN MAN ' S LIFE the same as those in which most of us temporarily indulge, and a sudden transition from one realm to the other would be hardly noticed as such . There is very little sense in trying to reach this paradise as it merely blunts all one's faculties. According to Buddhism the relative ease with which life goes on in paradise is a handicap for winning enlighten­ ment, not a state of exaltedness as in other religions.

The Buddha and his teaching fulfil these conditions and in this is found the root of the conception of the Buddha as an idea of man himself as he may become, rather than as an ideal which may break, and of the path becoming a self-disciplinary development of the personality towards the goal of Buddhahood. But this can be realized only at a much higher level of spiritual advancement. Therefore, the taking refuge is done at various levels of spiritual progress and each time the significance becomes more meaningful.

However, unlike most other survival theories Buddhism did not for a moment accept that survival entails the immortality of a soul. There is nothing everlasting and the fact that life continues does not prove that there must be some determinate factor which will continue unchanged. This continual pleasure-hunting can be justified by two empirical facts: transitoriness through death and the misery of unhappy states. Tran­ sitoriness we can observe everywhere ; in the change of seasons, in the fleeting hours of day and night, in the passing away of those who are dear to us .

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