In the Tracks of Buddhism. Falicon: Nataraj, Logique et transcendance. Forme et substance dans les religions. Paris: Dervy-Livres, Interlaken: Ansata-Verlag, Le Soufisme, voile et quintessence.
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Paris: Le Courrier du Livre, Avoir un centre. Racines de la condition humain e. Paris: La Table Ronde, Paris: Sulliver, Paris: Le Seuil, Le Jeu des Masques. The Garland: Poems by Frithjof Schuon. All rights reserved. Contact our webmaster for permission to reproduce. Authors Contributors. Links News Ways to Help. Bookseller Locator Bookseller Trade. The essay sets out "to state the principle and explain its essential meaning" of the appearance in various traditions of "a sort of demiurge…who is both beneficent and terrible and who functions as both an initiatic hero and a buffoon. Schuon begins this brief survey: "The Western mentality has given rise to four metaphysical perspectives which are either perfect or at least satisfactory as the case may be, namely: Platonism, including Neo-Platonism; Aristotelianism; Scholasticism; Palamism.
Film Clips with Frithjof Schuon 2 Loading View Low Resolution. View High Resolution. Frithjof Schuon discusses his essential philosophy. Frithjof Schuon speaks about American Indian spirituality and the qualities of the old-timers he met in the s and '60s--what he called the "Indian spirit". Martin Lings speaks about his early life and the confusion that resulted from the conflict between his university eduction and his religious education.
James Cutsinger discusses his use of Schuon's ideas in university courses on subjects that include metaphysics, comparative religion, symbolism and art. Patrick Laude describes the types of readers who are most interested in and affected by the writings of Frithjof Schuon. The online journal Vincit Omnia Veritas , which published six issues between and , interviewed Michael Fitzgerald on the subject of Schuon's many decades of interest in, and study of, American Indian spirituality in its many dimensions.
This interview, posted on the Religio Perennis website, remains one of the most in-depth explications of Schuon's frequent focus on many aspects of American Indian traditions. Fitzgerald also gives some important historical context to the life and times of Schuon, to his American Indian contacts and friends, and to the work of Joseph Epes Brown, a scholar of Indian Studies and a friend to both Black Elk and Schuon.
New Approaches and Applications
William Stoddart a close associate of Schuon's for many decades situates Schuon's writings in the history of human thought, gives suggestions to new readers on how to approach Schuon's "difficult" expositions, and touches on the esoteric nature and intent of Schuon's work. Stoddart praises Oldmeadow's book for its clarity and comprehensiveness. It appeared in the first edition in India, and then later in World Wisdom's edition.
The foreword summarizes Schuon's perspective in a number of areas as divergent as the transcendent unity of religions, the modern world, metaphysics, and his approach to and appreciation of Hinduism. Yellowtail details his long relationship with Schuon and goes on to point out that Schuon captured the spirit of the olden-days Indians in both his paintings and his prose. Emphasizing the Marian foundation of his teachings, the author argues that Schuon is best understood as being a paracletic spokesman of the sophia perennis and a shakta. Each slide deals with a different question on or aspect of the principle of "the transcendent unity of religions," which was also the title of an influential book by Schuon.
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The narrow definition Authoritative means that the teaching is binding on believers; objective means that the truths of source theology are commonly perceived and recognized as true by the community of believers; normative means that the teaching is recognized by believers as the standard of truth. Subjective here means that the commentary is particular to the viewpoint of the writer and becomes objective only where a common consensus exists as to its validity.
The bulk of theological writing to date, however, falls almost entirely into the doctrinal category. Very little commentary exists on the ethical dimension moral theology , which predominates, for example, in the religions of China and Japan, and particularly in Confucianism. Since the coined phrase "source theology" could be interpreted in various ways, I add here a word of clarification.
By "source theology" I intend two basic and familiar ideas: that revelation is the source of theology and that revelation is theological in content. I fully recognize, nonetheless, the dependence of theology on revelation and do not infer from "source theology" that theology is equal to revelation.
The reader is not sure whether Momen is simply anticipating criticism from those who would reduce mysticism to mental pathology, or whether he questions the validity of mystical experience itself. The research he cites involves psychiatric patients with severe personality disorders such as schizophrenia, or states of mind induced by such drugs as L. Momen underscores, however, that he is not saying that mental pathology or drugs can produce genuine mystic states, but rather that there are some common objective features between mystical states of mind and those induced by drugs and mental disorders "Psychology" Further, science can make no value judgment as to the "truth" of mystical experience "Psychology" Momen concludes by advocating a "middle position" between the pro- and anti-mystical positions, somewhere between "the monist pathway in trances" on the one hand, and "codes of rationalism and positivism" on the other, which will satisfy our needs for "creativity, fulfilment and advancement" "Psychology" Like any concept, relativity has its own history.
In Western philosophy, relativity is usually traced to the first and most renowned humanistic Sophist, Protagoras B. In response to a critique by Plato, Protagoras cites the example of food that tastes bitter to the sick man but wholesome to the man who is well. All opinions are true, he argued, because they are true for the one perceiving them. They have no universal validity. This concept led to both a radical subjectivism in epistemology and an ethical relativism that was criticized by Plato in the Theaetetus.
The relativity of religious truth is a large question, and limitations of space exclude an in-depth treatment of the subject. I have not addressed here certain key parameters of the discussion.
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