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" "The fact that spiritual realism, or faith, pertains to the intelligence of the heart and not to that of the mind, enables one to understand that in spirituality, the moral qualification takes precedence over the intellectual qualification, and by far.
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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When we set out to compare Antiquity with our own times, two extremes are noticeable: on the one hand we have the abstract and marmoreal hardness of the ancients, founded on the law of natural selection and on the aristocratic virtues of gods and heroes, and on the other hand we have the democratic excesses of our day, such as the reign of inferiors, the cult of mediocrity and vulgarity, the sentimentalist protection, not of the weak, but of weakness and defects, the psychological softness towards all forms of laxity and vice, immorality upheld in the name of "liberty" and "sincerity", stupidity and idle chatter masquerading as "culture", the scorn of wisdom and the neutralization of religion, and then the misdeeds of an atheistic science that leads to overpopulation, degeneration, and catastrophe.