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Forgotten Truth: The Common Vision of the World's Religions Paperback – October 9, 1992
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This classic companion to The World's Religions articulates the remarkable unity that underlies the world's religious traditions
- Print length192 pages
- LanguageEnglish
- PublisherHarperOne
- Publication dateOctober 9, 1992
- Dimensions5.31 x 0.43 x 8 inches
- ISBN-100062507877
- ISBN-13978-0062507877
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The World's Wisdom: Sacred Texts of the World's ReligionsPaperback
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About the Author
Huston Smith is internationally known and revered as the premier teacher of world religions. He is the focus of a five-part PBS television series with Bill Moyers and has taught at Washington University, the Massachusetts Institute of Technology, Syracuse University, and the University of California at Berkeley. The recipient of twelve honorary degrees, Smith's fifteen books include his bestselling The World's Religions, Why Religion Matters, and his autobiography, Tales of Wonder.
Product details
- Publisher : HarperOne; Reprint, 1997 edition (October 9, 1992)
- Language : English
- Paperback : 192 pages
- ISBN-10 : 0062507877
- ISBN-13 : 978-0062507877
- Item Weight : 5.3 ounces
- Dimensions : 5.31 x 0.43 x 8 inches
- Best Sellers Rank: #99,059 in Books (See Top 100 in Books)
- #103 in Comparative Religion (Books)
- #106 in Religion & Philosophy (Books)
- #168 in Religious Philosophy (Books)
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About the author

Huston Cummings Smith (born May 31, 1919) is among the preeminent religious studies scholars in the United States. His work, The Religions of Man (later revised and retitled The World's Religions), is a classic in the field, with over two million copies sold, and it remains a common introduction to comparative religion.
Smith was born in Soochow, China, to Methodist missionaries and spent his first 17 years there. He taught at the Universities of Colorado and Denver from 1944 to 1947, moved to Washington University in St. Louis, Missouri, for the next 10 years, and then served as professor of Philosophy at MIT from 1958 to 1973. While at MIT, he participated in some of the experiments with entheogens that professor Timothy Leary conducted at Harvard University. Smith then moved to Syracuse University, where he was Thomas J. Watson Professor of Religion and Distinguished Adjunct Professor of Philosophy until his retirement in 1983 and current emeritus status. He now lives in the Berkeley, California, area where he is Visiting Professor of Religious Studies at the University of California, Berkeley.
During his career, Smith not only studied but also practiced Vedanta Hinduism, Zen Buddhism (under Goto Zuigan), and Sufism for over 10 years each. He is a notable autodidact.
As a young man, of his own volition after suddenly turning to mysticism, Smith set out to meet with then-famous author Gerald Heard. Heard responded to Smith's letter, invited him to Trabuco College (later donated as the Ramakrishna Monastery) in Southern California, and then sent him off to meet the legendary Aldous Huxley. So began Smith's experimentation with meditation and his association with the Vedanta Society in Saint Louis under the auspices of Swami Satprakashananda of the Ramakrishna order.
Via the connection with Heard and Huxley, Smith eventually experimented with Timothy Leary and others at the Center for Personality Research, of which Leary was research professor. The experience and history of that era are captured somewhat in Smith's book Cleansing the Doors of Perception. In this period, Smith joined in on the Harvard Project as well, in an attempt to raise spiritual awareness through entheogenic plants.
He has been a friend of the XIVth Dalai Lama for more than 40 years, and has met and talked to some of the great figures of the century, from Eleanor Roosevelt to Thomas Merton.
Smith developed an interest in the Traditionalist School formulated by Rene Guenon and Ananda Coomaraswamy. This interest has become a continuing thread in all his writings.
In 1996 Bill Moyers devoted a five-part PBS special to Smith's life and work: The Wisdom of Faith with Huston Smith. Smith has also produced three series for public television: The Religions of Man, The Search for America, and (with Arthur Compton) Science and Human Responsibility.
His films on Hinduism, Tibetan Buddhism, and Sufism have all won awards at international film festivals. His latest DVD release is The Roots of Fundamentalism—A Conversation with Huston Smith and Phil Cousineau.
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This is not an entirely new phenomenon in absolute essence. From the arrival of the Puritans right up throgh the classical enlightenment of Colonial times and extending even, though significantly lessened, through the Romantic 19th century, and certainly in the early Modernist 20th century, Americans have always prided themselves on being "practical." Our approach to religion, politics, art and literature has been influenced, if not conditioned, by the screening grid of "what works?"
But within that prevailing practicality Americans had certain values, misplaced perhaps but real, that limited that practicality. Though not a philosophical community, Americans were yet disposed toward the idea of "the beautiful", the pursuit of "quality", the social imperative of the American "Dream", the unquestioned assumption that we had "hit" upon that blend of freedom/responsibility/encouragement which was the key to human development and future prosperity. We were unabashedly evangelistic. Promoting our ways and our ideas, with some success and with too much arrogance, and exporting our institutions throughout the world.
In other words, we had a "world view" that formed a central unifying idea. Immigrants were "assimilated" into this view. Cultural distinctives were precious but subordinate. To be "Southern" was to embrace secondary ideas about life in these United States that were never-the-less absolutely subordinate to the higher claim of being an "American." I submit that even the shameful issue of race relations was characterized by this approach and I would submit the evidence of the proud performance of non-white Americans in ALL the wars of the period.
But that changed. The common embrace of intangibles dissolved under the influence of vicious political power plays, the dedicated strategy of radical elitist academics and intellectuals, and the rise of "selfish me-ism" sensuality that characterized the masses of the post-1960's populace.
Something had to fill the void created by the dismissal of abstract "values." That which was confidently advanced was "scientism" - the belief that the only true "truth" is that which can be established by the principles of formulaic validation and predictive behavior. It showed up across the board. Education theory became the subject of endless, repetitive, and often contradictory "studies." "Studies prove..." became the unquestioned warrant for whatever hare-brained agenda some demagogue wanted to advance. "Prove it" was the underlying demand that opened the door for the idea that everyone's opinion is of equal value no matter what their qualifications on the subject being discussed.
Consensus dissolved, intellectual and moral anarchy has prevailed and now, simply, there is no dream. All we have left is the sterile imbecility of moral license and the reductionist straight-jacket of impressionist thinking. In a social structue where in "quality" is not recognized, where "advancement" in personal virtue is not celebrated, and where transcendent goals are not pursued, there is and must be a corresponding despair - the sense that "something is missing" - and the resultant flattening of human existence.
Smith is on to something. He is too much a product of those same trends to be able to critique his own observations. He cannot find a measure (scientism) to be able to distinguish, among the commonly held values of the world's various religions, any which are to be elevated as the repository of "truth." He still treats the facts of human religions as the data from which conclusions are to be drawn.
But he says and sees many good things. All that is lacking is the insight, that what you "see" is not ALL there is. Among the world religions, only Christianity can claim the priority of "truth." That statement is not proved by the data of the Christian religion itself... it is furnished by the inward testimony of the Holy Spirit... a Person who is not contained in human equations nor constrained by human conceptions. He is the validation of all that is transcendent for in Him is beauty, peace, joy, life and truth.














