Where to start with Schuon?
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Where to start with Schuon?
Where to start with Schuon?
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Start with Guénon and Coomaraswamy
>Then:
The Transcendent Unity of Religions
Spiritual Perspectives and Human Facts
Gnosis: Divine Wisdom Language of the Self Stations of Wisdom
Understanding Islam
Light on the Ancient Worlds
In the Tracks of Buddhism
Treasures of Buddhism
Logic and Transcendence
Esoterism as Principle and as Way
Castes and Races
Sufism: Veil and Quintessence
From the Divine to the Human
Christianity/Islam: Essays on Esoteric Ecumenicism Survey of Metaphysics and Esoterism
In the Face of the Absolute
The Feathered Sun: Plains Indians in Art and Philosophy
To Have a Center
Roots of the Human Condition
Images of Primordial and Mystic Beauty: Paintings by Frithjof Schuon
Echoes of Perennial Wisdom
The Play of Masks
Road to the Heart: Poems
The Transfiguration of Man
The Eye of the Heart
Songs for a Spiritual Traveler: Selected Poems
Form and Substance in the Religions
Adastra & Stella Maris: Poems by Frithjof Schuon Autumn Leaves & The Ring: Poems by Frithjof Schuon
Songs without Names: Volumes I-VI
Songs without Names: Volumes VII-XII
World Wheel: Volumes I-III
World Wheel: Volumes IV-VII
>Edited writings of Schuon:
The Essential Writings of Frithjof Schuon, ed. Seyyed Hossein Nasr
The Fullness of God: Frithjof Schuon on Christianity, ed. James S. Cutsinger
Prayer Fashions Man: Frithjof Schuon on the Spiritual Life, ed. James S. Cutsinger
Art from the Sacred to the Profane: East and West, ed. Catherine Schuon
The Book of Keys: Advice on the Spiritual Life, ed. Joseph Patrick
Have you read any of these?
Yes
no
Maybe.
Im trans btw
Ain’t nobody got time fo that
if you gonna spend so much time reading a guy talking about initiation, why not just spend that time being initiated in a tradition and doing the actual work?
Even after initiation, reading such authors is worth it, in fact I would argue even that there is a particular dimension to Guénon's, Schuon's, etc. Works which cannot be understood by the uninitiated, I should also add that -
What you say there about "doing the work" to me at least indicates your level, there is no work to be done, nothing to be worked on, and really nothing to be initiated into.
>"doing the work" to me at least indicates your level, there is no work to be done, nothing to be worked on, and really nothing to be initiated into.
this goes against which every live tradition stands for , this smells like somethign only a person bathed in metaphysiclal speculation and an impulse for overanalisis, could say
>I would argue even that there is a particular dimension to Guénon's, Schuon's, etc. Works which cannot be understood by the uninitiated, I should also add that
this is also wrong, most perenniallist wrote pieces awfully general on their conceptualisation and rigid on their thinking, most tradiitons prefer not to waste time on perennialist speculation and focus on their own vital praxis
if you're trully initiated whanGuenon or Schuon have to say becomes meaningless, if that's not the cas,e then you're probably not reall initiated, you're just doing esoteric tourism
>this goes against which every live tradition stands for , this smells like somethign only a person bathed in metaphysiclal speculation and an impulse for overanalisis, could say
No it's the Absolute view, a self divested of both action, gain and loss, movement, and so on is not invested in work as such,
Of course all a tradition does is get you to that point by liberating the ego, and leading you up toward "higher" to the place where there is neither high nor low.
It's a matter of krama vs. akrama, the fact that you are even thinking about "loss of time" and effective utilisation of time is telling, or that there is one way or another way.
>this is also wrong, most perenniallist wrote pieces awfully general on their conceptualisation and rigid on their thinking
No just read guénons book on the subject of initiation aswell as his more metaphysical books, they're great, and no in fact the writings of the "perennialists" in fact inform whatever tradition you're in.
>if you're trully initiated whan Guenon or Schuon have to say becomes meaningless, if that's not the cas,e then you're probably not reall initiated, you're just doing esoteric tourism
False, I love reading back on Guénons writings on the multiple states of being, on the supra-individual, degrees of existence, in light of experience, experiencing these states and relating it back to what guénon wrote, in fact it makes me relate to guénon more and I think, in fact he was going through what I was going through.
>you'll never be initiated
This must be some sort of projection, because I never said I was Not. Initiated into a tradition - or even multiple.
Many great seekers reaches to that state
of supreme consciousness by following gradual (Krama) - step by step Process of a spiritual discipline which includes -- taking holy bath (Snān), doing daily worship (Pūjā), Recitation of mantra (japa), (doing Meditation and finally) taking samādhi.
But there are very few who reaches to this divine state of God Consciousness without performing anything – without observing any ritual or going thru any spiritual practice mentioned above.
So here, in this poem I will describe about that kind of worship (ārchana) which is done by those blessed yogis and seekers who had achieved this state thru non-gradual ( Akrama) process.
स्नानपूजनसमाधिभिः क्रमात् यन्महात्मभिरवाप्यते पदम् ।
कैश्चिदक्रमत एव यन्मया तत्समर्चनमिषेण कथ्यते ॥ १॥
Worship, which do not purifies the mind and is unable to remove impurities from it, Worship, which do not leads the mind to dissolve itself in to the centre of 'the great Ocean of God Consciousness' (Samvit) -- is not true worship. But it is like an game played by little girls with their dolls made up of clothes. So such worship does not takes you to anywhere! This kind of worship is worthless!
बालिकारचितवस्त्रपुत्रिका क्रीडनेन सदृशं तदर्चनम् ।
यत्र शाम्यति मनो न निर्मलंस्फीतचिज्जलधि मध्यमाश्रितम् ॥ २॥
Worship which do not frees the devotee from traffic of continuously flowing thoughts (vikalpa) in the mind. worship which do not enables one to celebrate and realise his oneness with God (Shiva) -- is not true worship. But it is like an horrible dream in which dreamer is throwing thunderbolts on himself.
किं तदर्चनमनल्प कल्पना जालशम्बरनिपातितात्मकम् ।
यत्र नास्ति स्वविकल्पनोज्ज्ञितः स्फीतसौख्यशिव सङ्गमोत्सवः ॥ ३॥
Cont.
Worship in which one reaches to that eternal home (Niketanam), worship in which one gets in to that that unshakable, infallible and divine state (Pada) without any efforts (Aprayatnam), worship which frees the seeker from the bondage of time and space, worship which leads the devotee to pour his body, his soul, his heart, his mind and his sense in to that divine ocean of god consciousness is true worship otherwise it is an mere a mechanical activity and it is downfall of the seeker devotee.
अप्रयत्नमनिकेतनं पदं दिव्यमाप्य मनसैव वृत्तयः ।
यत्र यान्ति विलयं न सर्वतः किं तदर्चनमसौ पराभवः ॥ ४॥
Worship which lets the devotee to take bath in the rain of non-dual bliss (Khechari) is real worship. And if worship do not takes the devotee to drink nectar from that blissful stream of divine consciousness -- which is ever continuously flowing in his Heart, in which - his body, his mind and his ego swept away. Such worship Is not true worship but is self destruction.
Worship which fails to bring the devotee to dance in to the sky of non-dual bliss of Divine Consciousness is not worship but a type of Physical and mental torture which is done by the devotee with himself.
यत्र वर्षति न खेचरी स्थिति श्चित्सुधारस भरौघनिझरं
देहचित्त परिपीडना दहं किं तदर्चनमसौ पराभवः ॥ ५॥
- Sri Nāg's Paramārchanatrinśikā, 1-5. [परमार्चनत्रिंशिका, महेश्वर नागार्जुन]
Translation: Vishnu Chandra Arya
daily reminder that non dualist vedanta is crypto buddhism
To add even reading philosophy in light of experience, is also enjoyable, for example to read about those things beyond reason, or about the specifics about this or that state, are best understood via actual experience, or anthologies compiling many analagous citations from multiple traditional sources e.g those by whitall Perry, are again fine.
Your "arguments" or whatever it is you're attempting to show as "false" are weak. I am really not debating you here, but relaying that how exactly you go about something, and what it is which you may subjectively derive from it is beyond your special and particular take on the matter.
If you would mind, what tradition are you initiated into ESLbro?
>No it's the Absolute view, a self divested of both action, gain and loss, movement, and so on is not invested in work as such,
>Of course all a tradition does is get you to that point by liberating the ego, and leading you up toward "higher" to the place where there is neither high nor low.
>It's a matter of krama vs. akrama, the fact that you are even thinking about "loss of time" and effective utilisation of time is telling, or that there is one way or another way.
this is just an hindu view, so does not apply to other traditions, and brings a huge contradiction, by negating the articulation of spiritual work, you're also negating the articulation of the gitas or any other sacred sutra, if there's no such thing as articulation, then the spiritual value of a sacred book, which by deffinition is an articulation, a form of writen conceptualisation, goes to zero, so you end up in a viciuous circle in which you chose to belive a system that tells you that systems have no value, "the liberation of the ego"is an articulation, something someone posed as thrue, if articualtion itself dosn't exist then the liberation of the ego is not a "real thing" and a person that didn't free himself from his ego is the exact same as someone who did, or which is worst, the whole concept of "freedom from ego" is just false, since notions like "freedom" or "ego" are in itself conceptual articulations that are themselves articulated into the concept of "freedom from the ego" you're using something born from a intelectual process to negate all intelectual processes, thus contradicting yourself, if i choose to believe you, then i'm forced to think what you're saying is false, since you're posing an argument to negate all meaning and value to argumentation, proving in the end that arguments and articualtion/movement have value
>wrote pieces awfully general on their conceptualisation and rigid on their thinking,
>only a person bathed in metaphysiclal speculation and an impulse for overanalisis, could say
You're obviously at the level where you don't realise that "metaphysics" HAS infact a corresponding experience, and so on, these writings on metaphysics can infact be like a guide or map. There is also nothing necessary about any of that.
And it's not the letter which is the map - that much should be implicit in what I've written here.
>"metaphysics" HAS infact a corresponding experience
metaphysics is just a philosophical discipline aimed at first principle,s and as such there's tons of different metaphysical systems, thus a correspondence between metaphysics and experience is impossible
a true initiation exist beyond toe ratinal objectivity of a metaphysical system and lays in the subjectivity of experience, that's why is a tarditiion, becaus eyou create a vital, live link with someone inside of such tradition and get yourself in the realm of praxis beyond mere especulation, Guenon and Schuon as perennialist could only devote themselve to a shallow game of correspondences between traditions and metaphysical especulation, which is fine if you wanna read about it, but a waste of time if you wanna actually practice a path, which yes, you have to actually practice it's indeed a "work" you have to do, a form of craft
>metaphysics is just a philosophical discipline
no
>We speak of metaphysical conceptions for lack of any other term whereby to make ourselves understood, but it is not to be concluded from this that there is here something comparable to scientific or philosophic conceptions; it is not a question of any “abstractions,” but of attaining an intuitive and immediate supra-rational knowledge.
Guenon - Oriental metaphysics
Guenon wasnt a philosopher and he wasn't formally trainned in metapysics, he didn't even read Hegel or Heidegger and his critics of Leibniz or Kant are medicore at best, so i nor anyone need to use Guenon deffinition of metaphysics, so you're not actually describing metaphysics but what Guenon thinks is metaphysics, which most philosophers would call ontotheology
Aristotle the first formal practicionervof metaphysics describe it as the science of "first principles" and a ssuch tehre's all kind of metaphysical systems,aristotle himself created four, thus the idea of metaphycis having a correspondence with experince is ridiculous
Guénon used the terminological meaning and by definition, that should be the most correct one. Metaphysics is what goes beyond Physics, the later being for the ancient more than the material world (thought for example is still part of Physics) therefore the only thing left is the spiritual world, that of religion.
Don’t
You don’t.
It depends on your interests. I would say to start with the Transcendent Unity of Religions and afterwards read what you want, just check the table of contents. I suggest you to not omit Light on the Ancient Worlds, it's a very interesting book.
Lol schuon has a bigger honker then some indian chief. Ahahabs
Girl on the left is coomcore
People arguing over Indian "philosophy" sound like people arguing over shonen anime to non morons, just a reminder.