By Harry Oldmeadow
It is a number of writings in regards to the non secular assembly of East and West within the smooth global together with articles by way of the Dalai Lama, Huston Smith, Frithjof Schuon, Thomas Merton, Titus Burckhardt, Ananda Coomaraswamy, Diana Eck, Gary Snyder and Aldous Huxley. Highlighting points of Hinduism, Buddhism, and Taoism that experience proved most fascinating to Western seekers, it explores the similarities and alterations among jap and Western traditions whereas emphasizing appreciate among the adherents of alternative faiths.
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Extra info for Light from the East: Eastern Wisdom for the Modern West (Perennial Philosophy Series)
It consists of an indefinite extension of this individuality of which the corporeal modality, which is all that is developed in the ordinary man, represents the smallest portion; it is from this corporeal modality that it is necessary to start by means borrowed from the sensible order, but which, however, must have repercussions in the other modalities of the human being. The phase in question is, in short, the realization or development of all the potentialities which are contained in the human individuality, and which, comprising, as they do, manifold extensions, reach out in diverse directions beyond the realm of the corporeal and sensible; and it is by these extensions that it is possible to establish communication with the other states.
The metaphysical “philosophy” is called “perennial” because of its eternity, universality, and immutability; it is Augustine’s “Wisdom uncreate, the same now as it ever was and ever will be”; the religion which, as he also says, only came to be called “Christianity” after the coming of Christ. What was revealed in the beginning contains implicitly the whole truth; and so long as the tradition is transmitted without deviation, so long, in other words, as the chain of teachers and disciples remains unbroken, neither inconsistency nor error is possible.
We die and are reborn daily and hourly, and death “when the time comes” is only a special case. I do not say that a belief in reincarnation has never been entertained in India. I do say that such a belief can only have resulted from a popular misinterpretation of the symbolic language of the texts; that the belief of modern scholars and theosophists is the result of an equally naive and uninformed interpretation of texts. ” If these had been texts extracted from the Upanisads or Buddhism, would you not have seen in them not merely what is really there, the doctrine of karma, but also a doctrine of “reincarnation”?