By Harry Oldmeadow

This can be a choice of writings in regards to the non secular assembly of East and West within the sleek global together with articles via 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 transformations among jap and Western traditions whereas emphasizing admire among the adherents of other faiths.

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Extra info for Light from the East: Eastern Wisdom for the Modern West (Perennial Philosophy Series)

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But after all, we have been speaking only of outward doctrines, though these are certainly superior to many others since, in spite of all, they comprise a part of the true metaphysics. For our part we are certain that there has been something other than this in the West during the Middle Ages and in olden times; there certainly have existed amongst an elite purely metaphysical doctrines which could be called complete, including their realization, a thing which, for most moderns, is barely conceivable.

The end of an aeviternity will have been reached without any room for any repetition of events or any recurrence of past conditions. Temporal succession implies a succession of different things. History repeats itself in types, but cannot repeat itself in any particular. We can speak of a “migration” of “genes” and call this a rebirth of types, but this reincarnation of So-and-so’s character must be distinguished from the “transmigration” of So-and-so’s veritable person. 36 The Vedanta and Western Tradition Such are the life and death of the reasoning and mortal animal So-and-so.

Here is something very far removed from the modern European concept of scholarship. We must add, for the sake of those who entertain romantic notions of the “mysterious East,” that the Vedanta has nothing to do with magic or with the exercise of occult powers. It is true that the efficacy of magical procedure and the actuality of occult powers are taken for granted in India. But the magic is regarded as an applied science of the basest kind; and while occult powers, such as that of operation “at a distance,” are incidentally acquired in the course of contemplative practice, the use of them—unless under the most exceptional circumstances—is regarded as a dangerous deviation from the path.

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