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By Ewert Cousins

Cousins evaluates our current non secular and displays at the value of culture, spirituality, and mysticism in figuring out ourselves and others.

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Sample text

On the religious level, we are now encountering many traditions: the Hindú, Buddhist, Islamic, and others. What is the task of interpretation in relation to these traditions—and in relation to our own Western tradition in the light of this mutation? At this point, Bernard of Chartres can no longer come to our aid since this global mutation is unique in history; there are no giants who have faced this situation before and on whose shoulders we can stand. And yet there is much that we can learn from the past and from those giants who emerged at the time of regional mutations.

By this I mean viewing them in the geographical context of the earth as a whole—not only in relation among themselves but also in relation to other religions of the world: for example, Hinduism, Buddhism, Taoism, and Confucianism. The issues that arise, such as the relation of Greek metaphysics to the sacred texts of Judaism and Christianity, can better be analyzed and evaluated in the light of similar issues in the Orient. Greek metaphysics has had a checkered history in Judaism and Christianity.

In other words, in the case of spirituality the past was not alive in the present. We spiritual dwarfs of the twentieth century did not have giants on whose shoulders we could stand. The archetype of tradition in our psyche was not functioning in relation to spirituality in a comprehensive way. Then carne the ipóo's with its consciousness explosión, its critique of the scientific mind-set, its turn to Eastern ways of the spirit. By the seventies many Westerners had discovered the spiritual quest— not from their own traditions, but in psychotherapy, in the human potential movement, in yoga, or Zen.

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