Do not buy this book, unless you want a hard copy. All of the articles in it are available on the web atwww.easterntradition.org. The book is available at Amazon: http://www.amazon.com/Studies-Wisdom-Tradition-David-Reigle/dp/0912...

I am in the unenviable position of having to announce a book that is my own and my wife's, because we are also the publishers of it. A friend has been for years recommending that we make our materials available in book form, for those who prefer that form. I fully agreed with him, since I prefer reading a physical book over reading online materials. So at last we have assembled our articles that pertain to the doctrines of the Wisdom Tradition, and put them in book form. It is a sequel to our 1999 book, Blavatsky's Secret Books: Twenty Years' Research. Its contents are:

1. Theosophy and Buddhism

2. Samkhya and the Wisdom-Religion

3. The First Fundamental Proposition of the Secret Doctrine

4. The Original Sankaracarya

5. God’s Arrival in India

6. Tsongkhapa and the Teachings of the Wisdom Tradition

7. The Doctrinal Position of the Wisdom Tradition: Great Madhyamaka

8. Atman/Anatman in Buddhism and Its Implication for the Wisdom Tradition

Appendix: A Compilation on the First Fundamental Proposition of the Secret Doctrine: The One Reality (from early Theosophical writings)

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Congratulations on the new book David.  Why wouldn't we want to buy it.  I am sure we all want to support you and your wife in your publishing efforts.

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Thanks, Gerry, for your kind thought. It is true that we students of Theosophy like to see Theosophical books get spread around, and go to libraries, etc. Glad to see that Ed Abdill's new book is getting good promotion, and we hope that Jon's valuable publications are also becoming more widely known.

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Great news - nice selection of papers, I've read several of these already and they've proved to be very helpful for me for understanding theosophical concepts from the eastern perspective...

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Thanks, Casady. I will take the opportunity that your kind comments gives to call attention to the compilation that forms an appendix to this book. This compilation of statements from the Theosophical teachers on the omnipresent, eternal, boundless, and immutable principle could well have been featured as the primary part of this book. It is available online as:http://easterntradition.org/first%20fundamental%20proposition%20of%...

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A corrected reprint of Studies in the Wisdom Tradition has been issued. The sixteen people who bought this book according to Amazon should contact me for a replacement:dnreigle@gmail.com. The main correction occurs on pp. 157-158, where the bottom 14 lines of p. 157 and the top 12 lines of p. 158 have been replaced.

Katinka Hesselink in her article, "(Tibetan) Buddhism and Blavatsky's Theosophy" (http://www.moderntheosophy.com/2015/buddhism-theosophy/), had alluded to a problem in my article, “Tsongkhapa and the Teachings of the Wisdom Tradition” (in this book, pp. 147-183, and online:http://easterntradition.org/tsongkhapa%20and%20the%20teachings%20of...), saying that my treatment of Chittamatra is faulty. I wrote to her for clarification, and she kindly replied, pointing out where the mistake occurs, on pp. 11-12 of my article (pp. 157-158 of the book). There, speaking of the third fundamental proposition of the Secret Doctrine, I had written that “the universal oversoul is taught in Buddhism as the ālaya-vijñāna.” In Cittamātra Buddhism, however, the ālaya-vijñāna is individual, your ālaya-vijñāna and myālaya-vijñāna, as she wrote in her reply to me. It is not a universal oversoul. So I have deleted those faulty paragraphs and replaced them with new ones. My sincere thanks to Katinka for pointing out this error (she has a follow-up article here:http://www.moderntheosophy.com/2015/alaya-vijnana-universal-oversoul/).

The issue is a bit complex, because other than a small remnant Hosso school in Japan, there is no existing Cittamātra or “mind-only” school of Buddhism. Its teachings are studied in Tibet only as a tenet system to be superseded by the Madhyamaka school’s tenets, and in China its teachings were absorbed into the Hua-yen (Huayan) and Ch’an (Japanese: Zen) schools. In these schools, “mind-only” has an entirely different meaning, referring to the “one mind” (eka-citta, Chinese: yixing or i-hsin), in contrast to “consciousness-only” (vijñapti-mātra), the teaching of the Cittamātra or Vijñāna-vāda school. In the “consciousness-only” teaching, theālaya-vijñāna is individual, the highest part of the fifth of five aggregates that constitute a person, the aggregate of consciousness (vijñāna-skandha). In the Hua-yen and Ch’an schools, following The Awakening of Faith and the Laṅkāvatāra-sūtra, the ālaya-vijñāna is equated with the “one mind” and the tathāgata-garbha or buddha-nature found in all. Tsongkhapa, too, accepted the equation of the ālaya-vijñāna and the tathāgata-garbha as taught in theLaṅkāvatāra-sūtra and Ghanavyūha-sūtra, but held that these two terms require interpretation (Tsong Khapa’s Speech of Gold in the Essence of True Eloquence, translated by Robert Thurman, p. 350). Otherwise, he says, they would be like the Hindu ātman idea. Thus, he interpreted the tathāgata-garbha as the emptiness of the mind, and he interpreted this ālaya-vijñāna as emptiness, while he rejected the existence of the individual ālaya-vijñānaaltogether, even its conventional existence. It is the individual ālaya-vijñāna that he rejected in his eight so-called difficult points, and my giving this as the way by which he rejected the third fundamental proposition of the Secret Doctrine was wrong. His rejection of this proposition is by way of his interpreting the tathāgata-garbha (and the ālaya-vijñāna as equated with it), like the clear light mind (prabhāsvara-citta), as individual potentials rather than as anything like a universal oversoul.

For those who may be interested, the new material that replaced the faulty material on pp. 157-158 of this book (or pp. 11-12 of the article) is:

The third fundamental proposition of the Secret Doctrine fares no better with Tsongkhapa. It is the fundamental identity of all souls with the universal oversoul, itself an aspect of the unknown root. In East Asian Buddhism, the tathāgata-garbha (the buddha-nature) is equated with the “one mind” (eka-citta) or universal mind. It is also equated with the ālaya-vijñāna,“storehouse consciousness,” or “foundational consciousness.” This is likened to the ocean and its waves. A wave rises and falls, like the individual consciousness that comprises an individual person, yet does not differ from the ocean, like the storehouse consciousness is the same as the one mind. But as just seen, Tsongkhapa rejects any understanding of thetathāgata-garbha as a universal mind in the sense of something that all minds or consciousnesses or souls could be one with. For him, any such statement found in the Buddhist sūtras requires interpretation. Thus, the tathāgata-garbha is understood by Tsongkhapa as the emptiness of the mind. The ālaya-vijñāna as equated with the tathāgata-garbha is understood as emptiness. The ālaya-vijñāna as an individual consciousness, the highest part of the aggregate of consciousness (vijñāna -skandha) of a person, was specifically denied to exist by Tsongkhapa, even conventionally.23 Like the tathāgata-garbha, the mind of clear light (prabhāsvara-citta) was understood as an individual potential. Any idea of a universal oversoul was pointedly rejected by Tsongkhapa. There is no universal oversoul that all souls could be one with, nor is there an unknown root that it could be an aspect of.

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David, I might be one of the 14, I have a copy.  Tell me what to do.

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I am, too.

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Just email me your mailing address, and I will have a corrected copy sent to you (dnreigle@gmail.com). I would appreciate it if, upon receipt of the corrected copy, you would destroy the older copy, so that uncorrected copies do not remain in circulation. Thanks.

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David, is the corrected reprint now available on amazon.uk?  I bought a copy to be supportive as well as out of interest, so I would be very happy just to reorder it from Amazon.

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Thanks, Peter, for your kind thought. Yes, the corrected reprint is available on amazon.uk. I would still like to somehow be able to replace your copy without cost to you. Also, I tried to price the book at about the lowest Amazon would allow in their various markets. So most of the cost of the book is in the printing and distribution, and we get something like 94 cents for each book sold. Nancy and I very much appreciate your kind wish to be supportive. It is true that Theosophical endeavors usually do not get a lot of interest.

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David, I got the paper book (because I love paper books), and I will be happy to copy and paste the changes you posted directly into my book. No hurdles, no worries...

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Thanks, Jacques, for your kind thought. Even though you are willing to do this, it is no problem sending books to European countries these days, because Amazon has major UK distribution. Their books to Europe ship from Europe, with no hurdles. So you can have the corrected reprint with no worries :).