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By Swami Muktananda of Rishikesh

Raised as a Catholic and proficient within the West, then informed as a monk in India because the Nineteen Eighties, Canadian writer Swami Muktananda of Rishikesh is uniquely located to deliver the jap culture of Vedanta to Western non secular seekers. In Awakening to the Infinite, he solutions the everlasting query posed via philosophical seekers, "Who am I?" with simple simplicity. according to the traditional teachings of advaita or nonduality—the realizing that, at a primary point, there isn't any department among ourselves and others—the solutions within the e-book are drawn from the various conversations Swami has had in the course of the years with participants from various backgrounds, cultures, and walks of existence. masking a variety of topics from the religious route to daily difficulties at paintings and in relationships, sexuality, parenting, actual disorder, and social injustice, Muktananda communicates at once and compassionately, from the viewpoint of somebody who's anchored within the countless yet totally involved with the area.

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Extra resources for Awakening to the Infinite: Essential Answers for Spiritual Seekers from the Perspective of Nonduality

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Cross-cultural understanding could not have progressed in any other way. Following Gadamer, Halbfass sees the real danger in a much more recent development that is decidedly opposed to hermeneutical openness: the encroaching "Europeanization of the earth" through science, technology, and globalization, which dilutes and subsumes all cultural horizons (166-170). Even with regard to prejudices that seemed destined to suppress and exclude Indian thought from serious consideration with in Western philosophy, Halbfass, a vigorous spokesman for the richness of Indian thought systems, defers to a hermeneutic framework.

No compelling reason why . . hermeneutical concepts and perspectives should not be applicable in a wider, trans-cultural context" (166). In fact, Halbfass's account derives this insight from his historical investigation of the reception of India by European thinkers, and he discerns evidence of the "trans-cultural" hermeneutical circle in the writings of European missionaries (53), Herder (71-72), Friedrich Schlegel (and the new Indological discipline that his work inspired) (80-83), and even Hegel (96-99).

Both impulses are present in my own study, and I will be confirming many of Figueira's results and attempting to extend on her many valuable insights. Because of the disciplinary location of this project, however, a perspective that is more attuned to concerns within religious studies and comparative philosophy is also necessary. Richard King's recent works Orientalism and Religion: Postcolonial Theory, India and 'The Mystic East' and Indian Philosophy: An Introduction to Hindu and Buddhist Thought represent that perspective.

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