The same mountain
In 1945, Aldous Huxley assembled what the mystics had been saying for three thousand years in different languages: the Sufi and the Vedantin and the Christian contemplative and the Zen practitioner are describing the same territory. The vocabularies differ. The territory is one.
Pull up the Desert Fathers alongside the Upanishads alongside Dogen alongside Al-Ghazali. The dissolution of the subject-object boundary. The encounter with undifferentiated awareness. The paradox of seeking what was never lost. These convergences are multiple expeditions returning from the same mountain with different maps.
The temptation at the meta-level
The religious traditionalists accuse us of flattening differences. The differences between a Trappist monastery and a Zen sesshin are real. We are saying they are at the level of form, not what the forms point at. A haiku and a sonnet are different. They can both be about the moon.
The capacity to compare traditions creates a temptation the traditions warned against: standing above the practice rather than inside it. Huxley spent decades in practice. Many who cite him have spent decades in reading.
The modernists freed knowledge from gatekeepers. Buddhism in the West became available to people who would never have encountered it. But access is no longer the bottleneck. The bottleneck is willingness to let the practice dismantle you. The modern era lined the approach with distractions so dense that seekers spend their lives studying maps and never take the first step.
Where we concede ground: The Buddhist who denies a self and the Hindu who affirms Atman are not making compatible claims. We may be begging the question.
What would change our mind: Advanced practitioners from multiple traditions reporting genuinely incompatible experiences — not doctrinal, experiential.
Read the full synthesis: What makes learning about the ultimate easier in the modern era, and what makes it harder?