Perspectives on Initiation by Rene Guenon

By Rene Guenon

Views on Initiation provides initiation as basically the transmission, by way of the proper rites of a given culture, of a ‘spiritual impression’ which represents the ‘beginning’ (initium) of the religious trip. it's targeted in giving a complete account either one of the stipulations of initiation and of the features of enterprises certified to transmit it. whereas such a lot of its forty eight chapters take care of particular facets of initiation, others hide an brilliant variety of similar matters, between them: Magic and Mysticism, Ceremonial Magic, Psychic ‘Powers’, The Symbolism of the Theater, The reward of Tongues, better and Lesser Mysteries, Rose-Cross and Rosicrucians, a few Reflections on Hermeticism, and The beginning of the Avatara. comparable articles are amassed in Gu?non’s Initiation and religious recognition.

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Objects of TLP have the following characteristics: 1. 01). Here, no difference is made between objects and things like table, chair, pen, paper, roads, streets etc. " Thus, there is a difference between what we ordinarily understand a thing and the object of Wittgenstein. Religious Grounding or Groundlessness of Religion I 13 2. There is a form of each world: imagined as well as real (the forms of the imagined as well as that of the real worlds are identical). 023 says that objects constitute the form of the world.

29 Wittgenstein, like Shankara, admits that there is a realm which is incomprehensible. Wittgenstein says, "Suppose someone said: 'What do you believe, Wittgenstein? Are you a sceptic? 70). Wittgenstein's thesis of religious transcendence has striking similarities with Paul Tillich's view that "man's ultimate concern must be expressed symbolically, because symbolic language 28 S. 109. 29 Quoted in S. l12. 40 I Religious Beliefs, Superstitions and Wittgenstein alone is able to express the ultimate.

The reason for this view of Wittgenstein is his acceptance of the false picture as a kind of picture. Had he not accepted this, he would have defined pictorial form not as a possibility of a structure but as a structure of elements of the picture. And since the structure of elements of 18 I Religious Beliefs, Superstitions and Wittgenstein a picture means only a true picture, the false picture would not have been a picture. But this is not so. And thus, for Wittgenstein, false picture is a kind of picture.

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