It is only from such real individuals that true community could be formed. Vivekananda was one of the main representatives of Neo-Vedanta , a modern interpretation of Hinduism in line with western esoteric traditions , especially Transcendentalism , New Thought and Theosophy. Vivekananda's acquaintance with western esotericism made him very successful in western esoteric circles, beginning with his speech in at the Parliament of Religions. Vivekananda adapted traditional Hindu ideas and religiosity to suit the needs and understandings of his western audiences, who were especially attracted by and familiar with western esoteric traditions and movements like Transcendentalism and New thought.
In he founded the Ramakrishna Mission , which was instrumental in the spread of Neo-Vedanta in the west, and attracted people like Alan Watts.
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Together with Gerald Heard , Christopher Isherwood , and other followers he was initiated by the Swami and was taught meditation and spiritual practices. A major force in the mutual influence of eastern and western ideas and religiosity was the Theosophical Society. The New Age movement is a Western spiritual movement that developed in the second half of the 20th century. Its central precepts have been described as "drawing on both Eastern and Western spiritual and metaphysical traditions and infusing them with influences from self-help and motivational psychology , holistic health , parapsychology , consciousness research and quantum physics ".
Insight prajna , kensho , satori , gnosis , theoria , illumination , especially enlightenment or the realization of the illusory nature of the autonomous "I" or self, is a key element in modern western nondual thought. It is the personal realization that ultimate reality is nondual, and is thought to be a validating means of knowledge of this nondual reality. This insight is interpreted as a psychological state, and labeled as religious or mystical experience. According to Hori, the notion of "religious experience" can be traced back to William James , who used the term "religious experience" in his book, The Varieties of Religious Experience.
In the 18th, 19th, and 20th centuries, several historical figures put forth very influential views that religion and its beliefs can be grounded in experience itself. While Kant held that moral experience justified religious beliefs , John Wesley in addition to stressing individual moral exertion thought that the religious experiences in the Methodist movement paralleling the Romantic Movement were foundational to religious commitment as a way of life. Wayne Proudfoot traces the roots of the notion of "religious experience" to the German theologian Friedrich Schleiermacher — , who argued that religion is based on a feeling of the infinite.
The notion of "religious experience" was used by Schleiermacher and Albert Ritschl to defend religion against the growing scientific and secular critique, and defend the view that human moral and religious experience justifies religious beliefs. The notion of "religious experience" was adopted by many scholars of religion, of which William James was the most influential.
The notion of "experience" has been criticised. Insight is not the "experience" of some transcendental reality, but is a cognitive event, the intuitive understanding or "grasping" of some specific understanding of reality, as in kensho [] or anubhava.
A main modern proponent of perennialism was Aldous Huxley , who was influenced by Vivekanda's Neo-Vedanta and Universalism. According to the "common-core thesis", [] different descriptions can mask quite similar if not identical experiences: According to Elias Amidon there is an "indescribable, but definitely recognizable, reality that is the ground of all being. According to Renard, nondualism as common essence prefers the term "nondualism", instead of monism , because this understanding is "nonconceptual", "not graspapable in an idea". The only thing that can be said is that it is "not two" or "non-dual": The "common-core thesis" is criticised by "diversity theorists" such as S.
T Katz and W. The idea of a common essence has been questioned by Yandell, who discerns various "religious experiences" and their corresponding doctrinal settings, which differ in structure and phenomenological content, and in the "evidential value" they present. The specific teachings and practices of a specific tradition may determine what "experience" someone has, which means that this "experience" is not the proof of the teaching, but a result of the teaching.
Bronkhorst for example notices that the conception of what exactly "liberating insight" is in Buddhism was developed over time. Whereas originally it may not have been specified, later on the Four Truths served as such, to be superseded by pratityasamutpada , and still later, in the Hinayana schools, by the doctrine of the non-existence of a substantial self or person. From Wikipedia, the free encyclopedia. Buddhist modernism New religious movement " Spiritual but not religious " Syncretism. Mystical experience Religious experience Spiritual practice. Ego death Individuation Spiritual development Self-actualization.
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Religious experience , Mystical experience , Altered states of consciousness , and Ego-death. Over definitions, descriptions, and discussions. In the Eastern tradition [ There the seeds of seer-seen nonduality not only sprouted but matured into a variety some might say a jungle of impressive philosophical species.
By no means do all these [Eastern] systems assert the nonduality of subject and object, but it is significant that three which do — Buddhism, Vedanta and Taoism — have probably been the most influential. Lokayatikas and Bauddhas who assert that the soul does not exist. There are four sects among the followers of Buddha: Madhyamicas who maintain all is void; 2. Yogacharas, who assert except sensation and intelligence all else is void; 3.
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Sautranticas, who affirm actual existence of external objects no less than of internal sensations; 4. Vaibhashikas, who agree with later Sautranticas except that they contend for immediate apprehension of exterior objects through images or forms represented to the intellect. Kalupahana notes that the Visuddhimagga contains "some metaphysical speculations, such as those of the Sarvastivadins, the Sautrantikas, and even the Yogacarins ". Gandhi have been labeled "neo-Vedantists," a philosophy that rejects the Advaitins' claim that the world is illusory.
Aurobindo, in his The Life Divine , declares that he has moved from Sankara's "universal illusionism" to his own "universal realism" See [web 9] and [web 10] Ramana was taught at Christian schools. The term is carefully selected because 'neo' means 'a new or revived form'. It can even be termed 'pseudo' because, by presenting the teaching in a highly attenuated form, it might be described as purporting to be Advaita, but not in effect actually being so, in the fullest sense of the word.
In this watering down of the essential truths in a palatable style made acceptable and attractive to the contemporary western mind, their teaching is misleading. A denotation of note is the garba of the Gujarati: This translation became widely known and popular as "the Tibetan Book of the Dead", but contains many misatkes in translation and interpretation. King , "Orientalism and Religion" [] for descriptions of this mutual exchange. And even after He brought into being everything which exists, there is nothing but Him, and you cannot find anything that existed apart from Him, G-d forbid.
For nothing existed devoid of G-d's power, for if there were, He would be limited and subject to duality, G-d forbid. Rather, G-d is everything that exists, but everything that exists is not G-d Nothing is devoid of His G-dliness: Olcott and Anagarika Dharmapala , Blavatsky was instrumental in the Western transmission and revival of Theravada Buddhism. The Christian model of dramatic conversions, based on the role-model of Paul's conversion, may also have served as a model for Western interpretations and expectations regarding "enlightenment", similar to Protestant influences on Theravada Buddhism, as described by Carrithers: But this presupposition has a natural home, not in Buddhism, but in Christian and especially Protestant Christian movements which prescribe a radical conversion.
Both historical and ethnographic evidence suggests that the privileging of experience may well be traced to certain twentieth-century reform movements, notably those that urge a return to zazen or vipassana meditation, and these reforms were profoundly influenced by religious developments in the west [ For man has closed himself up, till he sees all things thru' narrow chinks of his cavern.
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The Illustrated Encyclopedia of Hinduism: The Rosen Publishing Group. The Depth of the Riches: A Trinitarian Theology of Religious Ends. The Cambridge Companion to the Gospels. Without Buddha I Could not be a Christian. Offering Flowers, Feeding Skulls. Internet Encyclopedia of Philosophy.
Retrieved 2 February Routledge encyclopedia of philosophy: Luther to Nifo, Volume 6. Thursday April 22, , p. Thus we can see in the Upanishads, a tendency towards a convergence of microcosm and macrocosm, culminating in the equating of atman with Brahman". The Philosophy of the Upanishads. Cosimo Classics 1 June The former is pluralistic, the latter monistic. Plott et al , Global History of Philosophy: As we have already observed, this is the basic and ineradicable distinction between Hinduism and Buddhism".
Put very briefly, this is the [Buddhist] doctrine that human beings have no soul, no self, no unchanging essence. Swami Jagadananda, 5th ed. An Introduction to Hinduism. The Divine Creative Pulsation, Delhi: Daily Reflections on Integral Spirituality. Advaita Vedanta and Zen Buddhism: Deconstructive Modes of Spiritual Inquiry. The Princeton Dictionary of Buddhism. Natural Laws and Values for Life. Minoru Kiyota and Elvin W. San Francisco State University. In Karel Werner, ed. Curzon Press , pages Origin of the Third Truth". Buddhist Faith and Sudden Enlightenment.
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Part Two , Delhi: Radhakrishnan, Sarvepalli ; Moore, C. The views on Dzogchen of W. De directe bevrijdingsweg , Cothen: De ontmoeting van Zen met het Westen , Asoka: Asoka Schmitt, Charles , "Perennial Philosophy: Methods and Philosophy , New York, Tokyo: Mumonkan, The Gateless Gate. Hekiganroku, The Blue Cliff Records. Volume II Part 2: Advaita Vedanta" , Delhi: An Empirical Approach , New York: Motilal Banarsidass Suzuki, D. The Mountain Path, , pp. December 31, Archived 10 March at the Wayback Machine. Cult Observer, , Volume 10, No. What Is "New Age"? Eschatological verification Language game Logical positivism Apophatic theology Verificationism.
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