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It is less the pettinesses of the world that poison us than the fact of thinking of them too much. We should never lose our awareness of the luminous… - Frithjof Schuon
" "It is less the pettinesses of the world that poison us than the fact of thinking of them too much. We should never lose our awareness of the luminous and calm grandeur of the Sovereign Good, which dissolves all the knots of this world here below.
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About Frithjof Schuon
Frithjof Schuon ( ; ; 18 June 1907 – 5 May 1998) was a Swiss philosopher and spiritual leader, belonging to the Traditionalist School of Perennialism. He was the author of more than twenty works in French on metaphysics, spirituality, religion, anthropology and art. He was also a painter and a poet. With René Guénon and Ananda Coomaraswamy, Schuon was one of the major 20th-century representatives of the philosophia perennis. Like them, he affirmed the reality of an absolute Principle – God – from which the universe emanates, and maintained that all divine revelations, despite their differences, possess a common essence: one and the same Truth. He also shared with them the certitude that man is potentially capable of supra-rational knowledge, and undertook a sustained critique of the modern mentality severed, according to him, from its traditional roots. Following Plato, Plotinus, Adi Shankara, Meister Eckhart, Ibn Arabī and other metaphysicians, Schuon sought to affirm the metaphysical unity between the Principle and its manifestation. Initiated by Sheikh Ahmad al-Alawī into the Sufi Shādhilī order, he founded the Tarīqa Maryamiyya. His writings emphasize the universality of metaphysical doctrine, along with the necessity of practicing a religion; he also insists on the importance of the virtues and of beauty. Schuon cultivated close relationships with a large number of personages of diverse religious and spiritual horizons. He had a particular interest in the traditions of the North American Plains Indians, maintaining firm friendships with a number of their leaders and being adopted into both a Lakota Sioux tribe and the Crow tribe. Having spent a large part of his life in France and Switzerland, at the age of 73 moved to Bloomington, Indiana, where he had a community of disciples.
Also Known As
Alternative Names:
Isâ Nûr ad-Dîn
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Isa Nur ad-Din
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Fritjof Schuon
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Sheikh Issa Nureddin Ahmad al-Shadhili al-Darqawi al-Alawi al-Maryami
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Additional quotes by Frithjof Schuon
Man has the duty to resign himself to the will of God, but by the same token he has the right to transcend spiritually the suffering of the soul to the extent that this is possible for him; and this, precisely, is not possible without a prior attitude of acceptance and resignation, which alone brings out fully the serenity of the intelligence and which alone opens the soul to help from Heaven.
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The man who rejects religion because, when taken literally, it sometimes seems absurd − since truths have to be selectively chosen and parceled out in a manner required by the formal crystallization and by the adaptation to an intellectually minimal collective mentality − such a man overlooks one essential thing, despite the logic of his reaction: namely, that the imagery, contradictory though it may be at first sight, nonetheless conveys information that in the final analysis is coherent and even dazzlingly evident for those who are capable of having a presentiment of it or of grasping it. It is true that there is, a priori, a contradiction between an omniscient, omnipotent, and infinitely good God who created man without foreseeing the fall; who grants him too great a freedom with respect to his intelligence, or too small an intelligence in proportion to his freedom; who finds no other means of saving man than to sacrifice His own Son, and doing so without the immense majority of men being informed of this − and being able to be informed of it in time − when in fact this information is the conditio sine qua non of salvation; who after having powerfully revealed that He is One, waits for centuries before revealing that He is Three; who condemns man to an eternal hell for temporal faults; a God who on the one hand "wants" man not to sin, and on the other "wills" that a particular sin be committed, or who predestines man to a particular sin, on the one hand, and, on the other, punishes him for having committed it; or again, a God who gives us intelligence and then forbids us to use it, as practically every fideism would have it; and so on. But whatever may be the contradiction between an omniscient and omnipotent God and the actions attributed to Him by scriptural symbolism and anthropomorphist, voluntaristic, and sentimental theology, there is, beyond all this imagery − whose contradictions are perfectly resolvable in metaphysics − an Intelligence, or a Power, which is fundamentally good and which − with or without predestination − is disposed to saving us from a de facto distress, on the sole condition that we resign ourselves to following its call; and this reality is a "categorical imperative" which is so to speak in the air we breathe and independent of all requirements of logic and all need for coherence.
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