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Love of God is something universal: the term "love" designates not only a path depending on will and feeling, but also − and this is its broadest mea… - Frithjof Schuon
" "Love of God is something universal: the term "love" designates not only a path depending on will and feeling, but also − and this is its broadest meaning − every path insofar as it attaches us to the Divine; "love" is everything which makes us prefer God to the world and contemplation to earthly activity, wherever this alternative has a meaning. The best love will be, not that which most resembles what the word "love" can evoke in us a priori, but that which will attach us most steadfastly or most profoundly to Reality; to love God is to keep oneself near to Him, in the midst of the world just as beyond the world; God wants our souls, whatever may be our attitudes or our methods.
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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
To transcend oneself: this is the great imperative of the human condition; and there is another that anticipates it and at the same time prolongs it: to dominate oneself. The noble man is one who dominates himself; the holy man is one who transcends himself. Nobility and holiness are the imperatives of the human state.
It is the sophists, with Protagoras in the lead, who are the true precursors of modern thought; they are the "thinkers" properly so-called, in the sense that they limited themselves to reasoning and were hardly concerned with "perceiving" and taking into account that which "is". And it is a mistake to see in Socrates, Plato and Aristotle the fathers of rationalism, or even of modern thought generally; no doubt they reasoned − Shankara and Ramanuja did so as well − but they never said that reasoning is the alpha and omega of intelligence and of truth, nor a fortiori that our experiences or our tastes determine thought and have priority over intellectual intuition and logic, quod absit.
Apart from its purely didactic role, the essential function of sacred art is to bring Substance − at once single and inexhaustible − into the world of accident and to bring accidental consciousness back to Substance. We could also say that sacred art brings Being into the world of existence, action, or becoming, or that in a certain fashion it brings the Infinite into the finite world, or Essence into the world of forms; thus it suggests a continuity proceeding from the one to the other, a path starting from appearance or accident and issuing into Substance or its celestial reverberations.
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