Frithjof Schuon Quotes

Spiritual realization is theoretically the easiest thing and in practice the most difficult thing there is. It is the easiest because it is enough to think of God. It is the most difficult because human nature is forgetfulness of God.

~ Frithjof Schuon

When people want to be rid of Heaven it is logical to start by creating an atmosphere in which spiritual things appear out of place; in order to be able to declare successfully that God is unreal they have to construct around man a false reality, a reality that is inevitably inhuman because only the inhuman can exclude God. What is involved is a falsification of the imagination and so its destruction.

~ Frithjof Schuon

In relation to Monotheism considered as such, Judaism stabilized but “confiscated” the Message; Christianity universalized but “altered” it; Islam in turn restored it by stabilizing and universalizing it.

~ Frithjof Schuon

As for the negation of the Christian Trinity in the Quran - and this negation is extrinsic and conditional - we must take account of certain shades of meaning. The Trinity can be envisaged according to a vertical perspective or according to either of two horizontal perspectives, one of them being supreme and the other not. The vertical perspective- Beyond-Being, Being and Existence - envisages the hypostases as descending from Unity or from the Absolute - or from the Essence it could be said - which means that it envisages the degrees of Reality. The supreme horizontal perspective corresponds to the Vedantic triad Sat (supraontological Reality), Chit (Absolute Consciousness) and Ananda (Infinite Beatitude), which means that it envisages the Trinity inasmuch as It is hidden in Unity(1). The non-supreme horizontal perspective on the contrary situates Unity as an essence hidden within the Trinity, which is then ontological and represents the three fundamental aspects or modes of Pure Being, whence the triad : Being, Wisdom, Will (Father, Son, Spirit).Now the concept of a Trinity seen as a deployment (tajalli) of Unity or of the Absolute is in no way opposed to the unitary doctrine of Islam ; what is opposed to it is solely the attribution of absoluteness to the Trinity alone, or even to the ontological Trinity alone, as it is envisaged exoterically. This last point of view does not, strictly speaking, attain to the Absolute and this is as much as to say that it attributes an absolute character to what is relative and is ignorant of Maya and the degrees of reality or of illusion ; it does not conceive of the metaphysical - but not pantheistic - identity between manifestation and the Principle; still less, therefore, does it conceive of the consequence this identity implies from the point of view of the intellect and the knowledge which delivers.(1) The Absolute is not the Absolute inasmuch as it contains aspects, but inasmuch as It transcends them; inasmuch as It is Trinity It is therefore not Absolute.

~ Frithjof Schuon

It is impossible to describe a landscape so validly as to exclude all other descriptions, for no one can see the landscape in all its aspects at the same time, and no single view can prevent the existence and validity of other equally possible views.

~ Frithjof Schuon

The differences between religions are reflected very clearly in the different forms of sacred art: compared with Gothic art, above all in its “flamboyant” style, Islamic art is contemplative rather than volitive: it is “intellectual” and not “dramatic”, and it opposes the cold beauty of geometrical design to the mystical heroism of cathedrals. Islam is the perspective of “omnipresence” (“God is everywhere”), which coincides with that of “simultaneity” (“Truth has always been”); it aims at avoiding any “particularization” or “condensation”, any “unique fact” in time and space, although as a religion it necessarily includes an aspect of “unique fact”, without which it would be ineffective or even absurd. In other words Islam aims at what is “everywhere center”, and this is why, symbolically speaking, it replaces the cross with the cube or the woven fabric: it “decentralizes” and “universalizes” to the greatest possible extent, in the realm of art as in that of doctrine; it is opposed to any individualist mode and hence to any “personalist” mysticism. To express ourselves in geometrical terms, we could say that a point which seeks to be unique, and which thus becomes an absolute center, appears to Islam—in art as in theology—as a usurpation of the divine absoluteness and therefore as an “association” (shirk); there is only one single center, God, whence the prohibition against “centralizing” images, especially statues; even the Prophet, the human center of the tradition, has no right to a “Christic uniqueness” and is “decentralized” by the series of other Prophets; the same is true of Islam—or the Koran—which is similarly integrated in a universal “fabric” and a cosmic “rhythm”, having been preceded by other religions—or other “Books”—which it merely restores. The Kaaba, center of the Muslim world, becomes space as soon as one is inside the building: the ritual direction of prayer is then projected toward the four cardinal points.If Christianity is like a central fire, Islam on the contrary resembles a blanket of snow, at once unifying and leveling and having its center everywhere.

~ Frithjof Schuon

This capacity for objectivity and absoluteness amounts to an existential — and “preventive” — refutation of the ideologies of doubt: if a man is able to doubt, it is because there is certainty; likewise the very notion of illusion proves that man has access to reality. It follows that there are necessarily some men who know reality and who therefore have certainty; and the great spokesmen of this knowledge and certainty are necessarily the best of men. For if truth were on the side of doubt, the individual who doubted would be superior not only to these spokesmen, who have not doubted, but also to the majority of normal men across the millennia of human existence. If doubt conformed to the real, human intelligence would be deprived of its sufficient reason, and man would be less than an animal, for the intelligence of animals does not doubt the reality to which it is proportioned.

~ Frithjof Schuon

The esoteric finds the Absolute within the traditions, as poets find poetry within the poems.

~ Frithjof Schuon

Existentialism” is a thinkingThat no longer wishes to think; this means the destructionOf the true thinking that constitutes man.The existentialist fanaticsDislocate their brains for nothing — it is only a case ofSelf-delusion and self-promotion.For to think truly means: recollection.Let the fools spin their foolishness.-----“Daseinsphilosophie” — sie ist ein DenkenDes Nichtmehr-Denkenwollens: so ZerstörungDes wahren Denkens, das den Menschen macht.Die Existenz-Fanatiker verrenkenSich das Gehirn für nichts — nur SelbstbetörungUnd Selbstbespiegelung kommt in Betracht.Denn wirklich denken heißet: sich besinnen.Und lasst die Narren ihre Torheit spinnen.

~ Frithjof Schuon

The materialists, or some of them, would have us believe that the brain produces thoughts as an organ secretes fluids; this is to overlook What constitutes the very essence of thought, namely the materially unexplainable miracle of subjectivity: as if the cause of consciousness - immaterial and non-spatial by definition - could be a material object.

~ Frithjof Schuon