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One must not tire of affirming this: the origin of a creature is not a substance of a material kind, it is a perfect and non-material archetype: perf… - Frithjof Schuon
" "One must not tire of affirming this: the origin of a creature is not a substance of a material kind, it is a perfect and non-material archetype: perfect, therefore without any need of a transformative evolution; non-material, therefore having its origin in the Spirit, not in matter. Assuredly, there is a trajectory; but this proceeds not from an inert and unconscious substance, but from the Spirit − the matrix of all possibilities − to the earthly result, the creature; and this result issued from the invisible at a cyclic moment when the physical world was still far less separate from the psychic world than in later and progressively more "hardened" periods. When one speaks traditionally of creatio ex nihilo, what is meant, on the one hand, is that creatures do not derive from a pre-existing matter and, on the other, that the "incarnation" of possibilities cannot in any way affect the immutable plenitude of the Principle.
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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
God has opened a gate in the middle of creation, and this open gate of the world towards God is man; this opening is God’s invitation to look towards Him, to tend towards Him, to persevere with regard to Him, and to return to Him. And this enables us to understand why the gate shuts at death when it has been scorned during life; for to be man means nothing other than to look beyond and to pass through the gate. Unbelief and paganism are whatever turns its back on the gate; on its threshold light and darkness separate. The notion of Hell becomes perfectly clear when we think how senseless it is − and what a waste and a suicide − to slip through the human state without being truly man, that is, to pass God by, and thus to pass our own souls by, as if we had any right to human faculties apart from the return to God, and as if there were any point in the miracle of the human state apart from the end which is prefigured in man himself; or again: as if God had had no motive in giving us an intelligence which discerns and a will which chooses.
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Every time man stands before God wholeheartedly − that is, "poor" and without being puffed up − he stands on the ground of absolute certitude, the certitude of his conditional salvation and the certitude of God. And that is why God has given us the gift of this supernatural key that is prayer: in order that we might stand before Him as in the primordial state, and as always and everywhere; or as in eternity.
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