Frithjof Schuon Quotes

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.

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.

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

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.

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.

Tacitus laughed at the Germanic tribes who tried to stop a torrent with their shields, but it is no less naive to believe in planetary migration or to believe in the establishment by purely human means of a society fully satisfied and perfectly inoffensive and continuing to progress indefinitely. All this proves that man ,though he has inevitably become less naive in some things, has nonetheless learned nothing as far as essentials are concerned; the only thing that man is capable of when left to himself is to "commit the oldest sins the newest kind of ways," as Shakespeare would say. And the world being what it is, one is doubtless not guilty of a truism in adding that it is better to go to Heaven naively than to go intelligently to hell.

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.

In our day everyone wants to appear intelligent, one would prefer to be accused of crime than of naiveté if the accompanying risks could be avoided. But since intelligence cannot be drawn from the void, subterfuge are resorted to, one of the most prevalent being the mania for "demystification", which allows an air of intelligence to be conveyed at small cost, for all one need do is assert that the normal response to a particular phenomenon is "prejudiced" and that it is high time it was cleared of the "legends" surrounding it; if the ocean could be made out to be a pond or the Himalayas a hill, it would be done. Certain writers find it impossible to be content with taking note of the fact that a particular thing or person has a particular character or destiny, as everyone had done before them; they must always begin by remarking that "it has too often been said", and go on to declare that the reality is something quite different and has at last been discovered, and that up till now all the world has been "living a lie". This strategy is applied above all to things that are evident and universally known, it would doubtless be too naive to acknowledge in so many words that a lion is a carnivore and that he is not quite safe to meet.