By Lorenzo Ravagli
Roland Benedict in the online journal Integral Review a review of the book by John Holman "The Return of the Perennial Philosophy. The Supreme Vision of Western Esotericism "
published. The journal is published by the "holistic" Internet organization Arina in Bethel Ohio issued, the acronym for Acting / Researching / Integrating Network Associates' stands. Holman interpreted in his book Western esotericism as a historical basis of today's spiritual movements. Calls Given the renaissance of traditional religions of the West to Holman to remind himself of his primary (autochthonous) spiritual experiences. These spiritual experiences and traditions that would have had in the past, a mere existence on the periphery represent, in his view a necessary counterweight to the collectivist and the myth-oriented forms of religion dar. Empirical spirituality that stands for Holman as opposed to mere belief, is the secular society of the forthcoming return of the perennial philosophy, the "eternal truth prepare." Holman will, in his book to a participatory, yes identificatory approach to the history of spiritual experience, because only such a reasonable lead to an understanding. Accordingly, he approaches the Neo-Platonism, the Hermetics, Alchemy and the Kabbalah. Theosophy, the author writes a key role in the development of the experience of spirituality.
Holman is the existence of a core of Western New Age believes that exists for him in a specific initiation process. Plays an important role in the 20 Century, the spiritual psychology of CG Jung, Roberto Assagioli and Ken Wilber, which for him is a specific form of western esotericism and also a necessary step in their development. He considers this for the psychology major form of modern Western esotericism and sees it as an important contribution to addressing today's crisis of consciousness.
Apart from the fact that the book assumes no knowledge of Holman and well in introducing his subject, it issues Benedikter view but especially reprehensible.
first Holman is on recent developments in Anglo-Saxon discourse concentrated and go a little on the esoteric traditions of continental Europe. Of Freemasonry, which in the history of the New Age plays a central role, is hardly mentioned. Anthroposophy will merely subsumed under theosophy. Western and Eastern forms of esotericism would constantly mixed, their differences verundeutlicht. Ken Wilber's theory would be the subtle forms of consciousness explains the main content of Western esotericism, while in reality an eclectic form of Eastern Mysticism performing. Wilber myself of important currents of Western esotericism as Freemasonry, the Rosenkeuzertum, Theosophy or Anthroposophy little idea.
2. Holman's access to the New Age is not "scientific, but" identifiers, which Benedikter considered as a defect. Holman speaking as a private expert and member of a community, not as in academic discourse embedded and scholar who seek to achieve a thorough subjective and objective research. However Benedikter miss the point here, that he himself is speaking from the perspective of a community of private experts, that of academic scholars who are those for objective-subjective approach to the subject matter (what else) claim they deny non-members of their tradition. That by only identificatory processes and rigorous initiation process member of this community may be, escapes his sociological views. Holman leave it at the required age, lack of restraint of the sentence and sometimes even indulging in a style that should be distinguished from propaganda any more. He also agitating against academic scholarship, what the acceptance of spirituality at universities is hardly conducive. The author, through his study of standing in the tradition of Alice Bailey & Esoteric Quarterly " writes:" The book is written in a somewhat dense scholarly style, though its Relatively short length Avoids tedium "could well belong to the tradition he criticized. But even if this is not the case, is one such Polemic no general Disqualifizierungsmerkmal dar.
third In addition, Holman his central ideas themselves do not question. Why would he do that? Namely, because otherwise he gives the impression that he would convince his ideas, or he may give in his interpretations of ideas as the importance of these ideas. This lack of self-criticism suggest primarily in areas in where the author tried to explain that the "be four illuminations" of Perennialismus the core ideas of Western esotericism. But this argument is made Benedikter view highly questionable.
4th What weighs most heavily on: the author had missed completely that neither esoteric nor any other flows is of real Possess identity. From the perspective of today's idea of history - here formulated Benedikter the binding for him academic point of view - must be stressed that any ideas flow consists of at least two related to each other currents, would fight each other for supremacy. However, this idea would be pursued, leading to the aporia of having to distinguish between the undercurrents that might have to the thesis of the reviewers nor the main flow of an identity. This result also applies to the allegation of lack of distinction between Western and Eastern esotericism. If there is no identity any kind of a mental flow is, how can one distinguish sufficiently between Western and Eastern esotericism can?
From the perspective of the reviewers in any case under this law, Holman can not claim to represent the integral thought, since many bring such a claim, but completely understand different things by this term. But this makes identification of the author and his ideas again that his interpretation is taken seriously academically. Again, such a contradiction: one can be taken seriously academically only when you yourself not too seriously. In other words, it is one of the rituals of the academic community, themselves not to be taken seriously, this community is made up of participants who take themselves seriously. Who does not take seriously, is not taken seriously by it. Finally, this conviction prevented by their own ideas, even the representatives of the different Perennialismus fact, a true perennial philosophy to train because they refuse to discuss with each other over their different interpretations. Would be a real perennial philosophy is not such a philosophy with a unique identity?
remains at the end, not much, which could contribute to the discussion about the book that "eternal philosophy '. His fear of making the distinction it is impossible that what is differentiated - that according to Benedict dialectic thesis but does not really exist - could merge into one.
Unfortunately, it does not succeed Holman, to make clear how it was possible to reconcile rationality and spirituality. Benedikter expected the outlines of such a viable reconciliation of future, more scientific studies. at least good - - At the end of the book Holmans no more than a self-interpretation is a member of a specific esoteric flow of the present.
What more, one might exclaim, as the next of kin of those Traditions, for which one cares to interpret themselves well and make them understand what they want! And when they do that too so that they believe that they are convinced of their cause! In any event, far more interesting than "subjective-objective" publications by members of an esoteric community, take in all of itself is not serious, on items they do not take too seriously, as they expect from their publications, they are taken seriously!
More on esoteric research
John Holman, "The Return of the Perennial Philosophy. The Supreme Vision of Western Esotericism "
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