Categoria: Perenialistas – Temático

The ARCHETYPEs represent uniquely perfections and totalities, and not privative and hence fragmentary manifestations, and that in consequence there are earthly phenomena which are not to be found as such in the Platonic ideas precisely because they are either privative or existentially fragmentary by virtue of privation. (GTUFS: LogicT, Rationalism, Real and Apparent)

The Greek word kategoria, “ARGUMENT,” means in the last analysis: an ultimate form of thought, that is to say a key-notion capable of classifying other notions, or even all the notions having a bearing on existence. (GTUFS: HaveCenter, Universal Categories)

The man of “ARISTOCRATIC” nature – we are not speaking of social classes – is he who masters himself and who loves to master himself; the “plebeian” by nature – with the same reservation – is on the contrary he who does not master himself, and who does not wish to do so. To master…

ARTISTe To creative exteriorization, which proceeds from the center to the periphery, responds an initiatory or mystical interiorization, which proceeds in the inverse direction, and whose psychological prefiguration is virtue. Actually, virtue tends from the accidental towards the substantial or from the contingent form to the archetype, to the “idea,” whose essence is the Sovereign…

The AVATARA “incarnates” God, while also personifying – since he is in the world – Creation, Universal Spirit, Man and Intellect; if he incarnates God he cannot be other than perfect, and if he is perfect – and he is so by definition – he cannot but incarnate the total cosmos, the primary manifestation of…

The Arabic word BARZAKH means “isthmus”: it is a dividing line between two domains, and this line appears, from the standpoint of each side, to belong to the other side. (GTUFS: FaceA, Transcendence and Immanence in the Spiritual Economy of Islam) Barzakh (archetype of): The archetype of the BARZAKH is the half-divine, half-cosmic frontier separating,…

analogie Analogy is a discontinuous identity, and identity a continuous ANALOGY. (GTUFS: UIslam, The Path) The relationship of ANALOGY is that of discontinuity between center and periphery: created things, including thoughts – everything indeed that constitutes cosmic manifestation – are separated from the Principle . . . The relationship of identity on the contrary is…

Among the peoples of the Far East, the ANCESTOR is at once the origin and the spiritual or moral norm; he is, for his descendants, the essential personality, that is to say the substance of which they are like the accidents; and piety consists precisely in viewing him thus and in seeing in him but…

Holy ANGER is a movement of concentration and not a going outside oneself; it is like an “incarnation” of the divine Wrath in the human microcosm, which must at that moment be free from passionate ANGER. The inner criterion of holy ANGER is precisely calmness, whereas passionate ANGER carries away the entire being and brings…

What the Asharites have not understood – and this is characteristic of the alternativism of exoteric thought – is that natural causes, such as the function of fire to burn, in no way exclude immanent supernatural causality, (NA: According to the Koran, God ordered the fire that was to burn Abraham: “Be coolness ..!” which…

In Japanese Buddhism, one distinguishes between “self-power,” jiriki, and “Other-power,” tariki; the first refers to Immanence and the second to Transcendence. The first means that everything, in the Path, depends on our own strength and initiative; the second means that everything depends on CELESTIAL Grace. In reality, even if one of the viewpoints predominates, both…

Creation – or “creations” – should then be represented not as a process of transformism taking place in “matter” in the naively empirical sense of the word, but rather as an elaboration by the life-principle, that is to say, something rather like the more or less discontinuous productions of the imagination: images arise in the…

According to Pythagoras, wisdom is a priori the knowledge of the stellar world and of all that is situated above us; sophia being the wisdom of the gods, and philosophia that of men. For Heraclitus, the philosopher is one who applies himself to the knowledge of the profound nature of things; whereas for Plato, philosophy…

The question has been asked why Guénon “chose the Islamic path” and not another; the “material” reply is that he really had no choice, given that he did not admit the initiatic nature of the CHRISTIAN sacraments and that Hindu initiation was closed to him because of the caste system; given also that at that…

The human form cannot be transcended, its sufficient reason being precisely to express the Absolute, hence the untranscendable; and this cuts short the metaphysically and physically aberrant imaginations of the evolutionists, according to whom this form would be the result of a prolonged elaboration starting from ANIMAL forms; an elaboration which is at once arbitrary…

Philosophical humanitarianism underestimates the immortal soul just because it overestimates the human animal; it compels people even to denigrate saints that they may the better be able to whitewash criminals; the one seems unable to go without the other. From this results oppression of those of CONTEMPLATIVE bent from their most tender years: in the…

The point of departure of the Path is the Doctrine; the origin of which is Revelation; man accepts Revelation through intellectual intuition or by that feeling for the True — or the Real — which is called faith. There is little likelihood of a man being born with knowledge of the integral Doctrine; but it…

ALTERNATIVISMe Alternativism – that is, the prejudice of seeing in every relative and therefore reconcilable opposition a fundamental and irreconcilable one that would force us spiritually and morally to a violent choice – induced the early rationalists of Islam, namely the Mutazilites, to see an incompatibility between the Qualities of God and His Unity; from…

Substance / Accident: There is discontinuity between ACCIDENTs and Substance, although from Substance to ACCIDENTs there is an extremely subtle continuity in the sense that, Substance alone being fully real, ACCIDENTs must necessarily be aspects of it; but in that case they are being considered only in terms of their cause and not in any…