Along these lines, therefore, all divinatory systems are marginalised systems, whether Ifa or astrology which is to a significant degree Middle Eastern and European in origin and in current application.
The Hermetic tradition, which is a tradition of knowledge that has existed as an undercurrent of Western thought since the Renaissance, and which integrates astrology, alchemy, magic and the more modern Neo-Pagan and Wiccan traditions which emerged in Europe in the 19th and twentieth centuries are marginalised traditions. I expect Indian philosophy enjoys a lot of prestige in India and in the West, but I wonder to what degree, if any, Indian and any other educational systems are organised in terms of the fundamental goals that run through that philosophy, goals, which as far as I can see from my limited understanding, are fundamentally different from that of Western thought and Western education. If I am correct in my scepticism, Indian philosophy in its Classical and perhaps most distinctive form, is a marginalised system within India.
The study and practice of Indian systems such as Buddhism, Vedanta and Yoga is
very strong in the West, both within academia and outside it, where they are vigorously practiced. To what degree, however, are Western educational systems influenced by the fundamental postulates of these Indian systems, particularly about the nature of mind and its relationship with the universe? When they are adapted for use in Western institutions to what degree, are , what is ,in my view, their fundamentally transformative and transcendental motivations incorporated, and to what degree are they modified to accommodate more limited conceptions of reality which are dominant in mainstream Western thought?
The Hermetic tradition, which is a tradition of knowledge that has existed as an undercurrent of Western thought since the Renaissance, and which integrates astrology, alchemy, magic and the more modern Neo-Pagan and Wiccan traditions which emerged in Europe in the 19th and twentieth centuries are marginalised traditions. I expect Indian philosophy enjoys a lot of prestige in India and in the West, but I wonder to what degree, if any, Indian and any other educational systems are organised in terms of the fundamental goals that run through that philosophy, goals, which as far as I can see from my limited understanding, are fundamentally different from that of Western thought and Western education. If I am correct in my scepticism, Indian philosophy in its Classical and perhaps most distinctive form, is a marginalised system within India.
The study and practice of Indian systems such as Buddhism, Vedanta and Yoga is
very strong in the West, both within academia and outside it, where they are vigorously practiced. To what degree, however, are Western educational systems influenced by the fundamental postulates of these Indian systems, particularly about the nature of mind and its relationship with the universe? When they are adapted for use in Western institutions to what degree, are , what is ,in my view, their fundamentally transformative and transcendental motivations incorporated, and to what degree are they modified to accommodate more limited conceptions of reality which are dominant in mainstream Western thought?
1 comment:
Well written article.
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