Forgotten Truth: The Common Vision of the World's Religions pdf

Huston Cummings Smith (May 31, 1919 – December 30, 2016) was an influential scholar of religious studies in the United States, He authored at least thirteen books on world's religions and philosophy, and his book about comparative religion, The World's Religions (originally titled The Religions of Man) sold over three million copies as of 2017.
Born and raised in Suzhou, China in a Methodist missionary family, Smith moved back to the United States at the age of 17 and graduated from the University of Chicago in 1945 with a PhD in philosophy. He spent the majority of his academic career as a professor at Washington University in St. Louis (1947-1958), Massachusetts Institute of Technology (1958–1973) and Syracuse University (1973–1983). In 1983, he retired from Syracuse and moved to Berkeley, California, where he was a visiting professor of religious studies at the University of California, Berkeley until his death.
Early life : On May 31, 1919, Huston Cummings Smith was born in Dzang Zok, Suzhou, China to Methodist missionaries and spent his first 17 years there. His first language was Mandarin Chinese, spoken with Suzhou dialect.
Upon coming to the United States to complete his education, he received a BA from Central Methodist University in 1940 and a PhD in philosophy from the University of Chicago in 1945.
While at Chicago, he married Eleanor Wieman, the daughter of Henry Nelson Wieman, a professor at the University of Chicago Divinity School. She later changed her name to Kendra.They had three daughters, Karen, Gael, and Kimberly Smith.
Academic career : Smith taught at the University of Denver from 1945 to 1947, and then at Washington University in St. Louis, Missouri for the next 10 years.
In 1958, Smith was appointed professor of philosophy at the Massachusetts Institute of Technology (MIT), where he remained until 1973.While there, he participated in experiments with psychedelics that professors Timothy Leary and Richard Alpert conducted at Harvard University. In 1964, during a trip to India, Smith stayed in a Gyuto Tibetan Buddhist monastery. During his visit he heard the monks chanting and realized that each individual was producing a chord, composed of a fundamental note and overtones. He returned to record the chanting in 1967 and asked acoustic engineers at MIT to analyze the sound. They confirmed the finding, which is an example of overtone singing. Smith has called this the singular empirical discovery of his career. The recording was released as Music of Tibet (1967). Royalties from the album continue to support the Gyuto Tantric University. Because of his belief in religion, however, Smith was mistrusted by his colleagues, leading MIT to prohibit him from teaching graduate students.

Forgotten Truth: The Common Vision of the World's Religions pdf by Huston Smith

People have a profound need to believe that the truth they perceive is rooted in the unchanging depths of the universe; for were it not, could the truth be really important? Yet how can we so believe when others see truth differently? Archaic peoples, wrapped like cocoons in their tribal beliefs, did not face this dilemma. Even civilizations on the whole have been spared it, for until recently they were largely self-contained. It is we- we moderns, we worldly wise-who experience the problem This book addresses that problem. Twenty years before it was acutely. published in 1976, I wrote The Worlds Religions (originally titled The Religions of Man), which presented the major traditions in their individuality and variety. It took me two decades to see how they converge. The outlooks of individual men and women (the militant atheist, the pious believer, the cagey skepticY"are too varied to classify, but when they gather in collectivities-the outlooks of tribes, societies, civilizations, and at deepest level the world's enduring religions-a pattern emerges. One finds a remarkable unity underlying the surface differences. When we look at human bodies we normally notice their external fea-tures, which differ markedly. Meanwhile the spines that support this variety are structurally much alike. It is the same with col-lective outlooks. Outwardly they too differ, but inwardly it is as if an "invisible geometry" has everywhere been working to shape them to a single truth.