Far more than a simple catalogue of myths and symbols from many traditions, Symbols of the PDF Sacred Science lays the foundation for a universal esoteric symbology. In this work, Gunon demonstrates the fundamental unity-across all cultures and ages-of the images with which the Absolute clothes itself in its cosmic self-revelation. Reviews of the Symbols of Sacred Science Up to now about the publication we have now Symbols of Sacred Science feedback users are yet to but left his or her review of the sport, or not read it nevertheless. Put simply, "freedom associated with speech" Many of us completely helped. Your own responses to book Symbols of Sacred Science - other audience are able to come to a decision of a book.

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Little is known of his family, although it appears that his father was an architect. He was known as a brilliant student, notably in mathematics, in spite of his poor health. From his incursions into the French occultist and pseudo-masonic orders, he despaired of the possibility of ever gathering these diverse and often ill-assorted doctrines into a "stable edifice".

He believed that Islam is the only traditional religious world that is practically accessible to Westerners at the time. After World War I, he left teaching to dedicate his energies to writing; his first book, Introduction to the Study of the Hindu Doctrines, was published in His critique of Theosophy was received positively by conservative Catholics.

Also at this time were published some of his books explaining the "intellectual divide" between the East and West, and the peculiar nature, according to him, of modern civilization: Crisis of the Modern World, and East and West. He is "not known ever to have recommended anyone to become a Hindu, whereas he introduced many to Islam". The first founders of the lodge, however, separated a few years after its inception.

Right from that time, he presents a rigorous understanding, not only of Hindu doctrines, but also of eastern metaphysics in general. These studies in symbolism were later compiled by Michel Valsan in the posthumous book Symbols of Sacred Science. The "general characters of eastern thought" part focuses on the principles of unity of the eastern civilizations, and on the definition of the notions of "tradition" and "metaphysics". The relations between "metaphysics" and "theology" are also explored, and the fundamental terms of "esoterism" and "exoterism" are introduced.

A chapter is devoted to the idea of "metaphysical realization". Syncretism is something outward: the elements taken from any of its quarters and put together in this way can never amount to anything more than borrowings that are effectively incapable of being integrated into a doctrine "worthy of that name".

To apply these criteria to the present context of the symbolism of the cross: syncretism can be recognized wherever one finds elements borrowed from different traditional forms and assembled together without any awareness that there is only one single doctrine of which these forms are so many different expressions or so many adaptations related to particular conditions related to given circumstances of time and place. The Multiple States of Being[ edit ] Narayana is one of the names of Vishnu in the Hindu tradition, and signifies literally "He who walks on the Waters", with an evident parallel with the Gospel tradition.

The "surface of the Waters", or their plane of separation, is described as the plane of reflection of the "Celestial Ray". This book expands on the multiple states of Being, a doctrine already tackled in The Symbolism of the Cross, leaving aside the geometrical representation exposed in that book "to bring out the full range of this altogether fundamental theory".

There is no distinction between the Infinite and universal Possibility; simply the correlation between these terms indicates that in the case of the Infinite, it is contemplated in its active aspect, while the universal Possibility refers to its passive aspect: these are the two aspects of Brahma and its Shakti in the Hindu doctrines. From this results that "the distinction between the possible and the real [ Outside of Being, therefore, are all the rest, that is all the possibilities of non-manifestation, as well as the possibilities of manifestation themselves insofar as they are in the unmanifested state; and included among these is Being itself, which cannot belong to manifestation since it is the principle thereof, and in consequence is itself unmanifested.

They also correspond respectively to what is traditionally designated in western hermeticism by the terms royal initiation and sacerdotal initiation. He was also critical of the psychological interpretations found in the psychiatrist Carl Jung. They formed the topic of two of his major books written in the s, Theosophy: History of a Pseudo-Religion and The Spiritist Fallacy. He denounced the syncretic tendencies of many of these groups, along with the common Eurocentric misconceptions that accompanied their attempts to interpret Eastern doctrines.

Franz Hartmann etc. You can help. The discussion page may contain suggestions. George Santayana compared him to C.


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