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" "The Divine Order is absolute with respect to human relativity, although not with respect to the pure Intellect, which transcends all relativity − effectively or potentially − otherwise we would not even have the notion of the Absolute.
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.
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The language of religion is symbolism, and symbolism is what both separates and unites. It is the symbolism that constitutes the particularity, at once enlightening and separative, characterizing the different religions, and it is symbolism yet again that on the contrary, owing to its universal validity and its illimitation in depth, permits one to reach the religio perennis; to bring out the oneness of the content − and the raison d’être − of the religious phenomenon.
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We are surrounded by a world of tumult and incertitude; and there are sudden encounters with things that are surprising, incomprehensible, absurd or disappointing. But these things have no right to be problems for us, if only because every phenomenon has its causes, whether we know them or not. Whatever may be the phenomena and whatever their causes, there is always That Which Is; and That Which Is, lies beyond the world of tumult, contradictions, and disappointments. That Which Is can be troubled and diminished by nothing; It is Truth, Peace, and Beauty. Nothing can tarnish It, and no one can take It from us.