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By René Guénon

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"In 1921, Guénon released an advent to the examine of the Hindu Doctrines. His target, as he writes it, is an try at proposing to westerners jap metaphysics and spirituality as they're understood and inspiration via easterners themselves, whereas pointing at what René Guénon describes as the entire misguided interpretations and misunderstandings of western orientalism and "neospiritualism" (for the latter, significantly the proponents of Madame Blavatsky's theosophism). correct from that point, he offers a rigorous figuring out, not just of Hindu doctrines, but in addition of japanese metaphysics in general.[17] He controlled to reveal those doctrines to a western public considered through him as relatively unprepared and unreceptive as a whole.[18] He departed from normal scholarship (orientalist) terminology and strategies and most well-liked to reveal the doctrines as an easy "easterner", without what he known as "western prejudices".[19] For essentially the most recognized features of René Guénon's paintings is the irreducible distinction he describes among the East and the West."

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Example text

Willis, 2009: 169 ff. 29 DN II pp. 272 and 275 have the word in the expression kāyaṃ brahma-purohitaṃ , apparently without any semantic connection with our royal chaplain. 30 There is a brief reference to this at AN III p. 373. 31 MN I p. ; 412; II p. 161 f. 32 AN II p. 207 f. 38 chapter two distinguishes four kinds of persons: (i) the person who torments himself, (ii) the person who torments others, (iii) the person who torments himself and others, and (iv) the person who torments neither himself nor others.

Kings were expected, almost required, to pursue these three. 40 The primary task of the new Brahmanism was to impose its vision of society. Imposing its vision of society meant speaking about society as hierarchically ordered into Brahmins, Kṣatriyas, Vaiśyas and Śūdras. Our earliest non-brahmanical sources do no such thing. The Aśokan inscriptions do not use this terminology, even though they acknowledge the presence of Brahmins. The early buddhist canon does not do so either, with the exception of some passages that normally discuss the brahmanical claims.

2, below. 44 brahmanism 43 explained in terms of the Sanskrit language itself. This is not correct. This chapter will present a discussion and analysis of the increased use of Sanskrit in virtually the whole of South Asia and important parts of Southeast Asia. It will show that Brahmanism itself rather than its sacred language is the determining factor behind these developments. A recent publication—Nicholas Ostler’s Empires of the Word (2005)— presents itself in its subtitle as A Language History of the World.

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