Monday 9 March 2020

High-causal mysticism...Some interesting Esoteric Phenomenology

High-causal bhava samadhi – sublevel D by Marinus Jan Marjis
Post integral philosophy  Blog by MJM
Experienced at the age of twenty-nine.
The pressure that had been present in the spine for the previous weeks now became more intense. The activity in the spine seemed to push outward. This kind of activity had already been there for more than ten years, but the intensity with which it now manifested was new. It seemed that there was much more energy than the system could deal with.
On a Monday afternoon, the pressure became even more intense. Thursday night (26/27 august 1982) this pressure was still there. To discover what was happening, I started to focus my attention on the layered subtle energy structures within the aura field. As usual, within a few minutes the field with its different colors became visible and there was a rapid shift to the higher fields.
The colors of the aura field were bright and the substructures within the aura field were even stronger and somewhat brighter than normal. This shift through the different fields took about ten minutes. Repeating the process about fifteen minutes later produced the same result. There was still no indication as to why there was such a strong pressure in the spine.
After another five minutes, again focusing on the subtle energies, within a few minutes the aura field became visible: I saw a violet color at the top, at eye-level a ‘cloud’ of yellow, below that a light blue layer, below that a light green layer and at the bottom of the field a light red layer (see figure 2, no. 2). ↓
002-marinusjanmarijs.com-bhava_samadhifield-marinus_jan_marijs
After one or two minutes the next shift came to a higher level. The colors at this level were brighter than they were at the lower level. They occupied about the same position as in the lower-level field, with the exception of the yellow color, which on this level was an orb of yellow energy about 20 cm across, see figure 3. ↓
This yellow colored orb was located just in front of the forehead and moved slowly outward, towards the edge of the aura, where it slowly dissolved to be replaced by another yellow orb in front of the forehead, and so on. These orbs were generated at a rate of approximately 4.7 seconds. See movement-patterns
A further shift took place to the next level, and these pulsating yellow energy orbs started to alternate with violet-colored orbs, see figure 8 ↓  : yellow, violet, yellow, violet, and so on, one after the other.
The time lapsing between two yellow orbs was still 4.7 seconds, as was the time between two violet orbs. Accordingly: yellow + 2.35 seconds, violet + 2.35 seconds, yellow… and so on. This alternation of the colored orbs is directly connected to the big yellow and violet nadis that crisscross each other at the center of the chakras in front of the body (see figure 37 ↓ ).
009a--marinusjanmarijs.com-nadis_and_chakras-mari
Going up to the next level, the yellow subtle energy no longer comes from the forehead chakra but from the crown chakra. This yellow subtle energy starts above the crown chakra and then slowly moves downwards till it reaches shoulder-height, where it dissolves, to be replaced by another wave of yellow subtle energy, starting above the crown chakra, and so on (see figure 9). Here also, the time lapsing between two waves of energy is approximately 4.7 seconds.
The nadi’s are the subtle energy channels that connect the chakras which are described within the Hindu philosophy. Christ called the nadi’s “Streams of living water”, and the seven seals of the apocalypse refer to the chakras. Drawings of the nadi’s and the chakras that one finds in yoga textbooks are stylized and presumably not drawings that were made by those who did see them.
I made some more accurate realistic drawings of these channels and chakras. See here below
010-marinusjanmarijs.com-chakras-marinus_jan_marijs
011-marinusjanmarijs.com-chakras-marinus_jan_marijs


This whole process of seeing subtle energies with their movement patterns is something that could be repeated at will, and had been done literally thousands of times. However, what took place on this occasion was something of a totally different magnitude. While watching these yellow waves of subtle energy descending from the crown chakra (outside of the physical body, not descending within the nadi’s), the pulsating movement was visible and the energy wave came down every time, reaching shoulder height and then dissolving. After a few minutes, the yellow energy suddenly became much stronger, and instead of stopping at shoulder height, it continued streaming down to below the heart. By that time the yellow energy was drawn into the heart chakra. The energy was felt ascending inside the subtle energy channels (nadi’s). The next wave of yellow energy that came down from the crown chakra, came down as far as knee level, and was now drawn into all seven chakras.
When this energy entered the heart chakra, the feeling of serenity already present at the time suddenly transformed into a high form of mystical ecstasy. When the energy was felt rising up the spine, there was an accompanying audible psychic sound (not physically audible). When the energy entered the chakra at the base of the spine, the sound started as an “A” and when it reached the crown chakra it became an “M”. (The realization came that this was where the mantric syllable “AUM” of the Hindus originated from).
When the energy reached the crown chakra, the psychic sound turned into a humming sound. The ovoid aura field expanded in about 15 or 20 seconds into a sphere shaped aura field of 32 meters across in diameter, consisting of five concentrically-layered fields of different colors.
This was the ultimate experience, the most supreme. Symphonies of light, colors, sounds, movement. Tremendous expansion, immense happiness. Encircled by shining orbs filled with living light. Oneness with the divine. Liquid light, flowing through the rivers of the landscape of infinity. A state of unspeakable glory, inexpressible luminosity, magnificent splendour. This was the most sublime experience. A crippled dancer washed ashore on the shoreline of eternity.
While it took only about 15 to 20 seconds to form this 32 meter spherical field, it remained that size for about two hours and twenty minutes (1hour 55 After midnight to about 4hours 15 After midnight), effortlessly.
From a technical point of view
Its intensity must have been many thousands of times greater than any physical sensory or any mental experience. It was the maximum activation of concentrated subtle energy which is possible for a human on a high-causal level.
To quantify this different bhava samadhi’s into ‘tens of times’, ‘hundreds of times’, ‘thousands of times’ and ‘many thousands of times’ may seem a strong exaggeration but this is not only felt, but these energies are also visible as an ovoid field of 2/3.3 meters and spheres of,
6, 14, 32 meters across of which the volume can be calculated by the formula:
Volume = 1/6 Pi x d x d x d. This makes it possible to calculate the difference in energy level.
The concentrically-layered sphere of 32 meters across had five different transparent colors. From the outside to the inside: red, green, blue, violet and in the center yellow. Within each layer there were energetic substructures, all of which were shaped like orbs with diameters ranging from 15 to 90 cm (see figure 2, no. 5). These energy orbs were of the same color as the layer they were in. Accordingly, the energy orbs in the red layer were all red, the orbs in the green layer were green, and so on. The orbs were even brighter and more intense than the surrounding field they moved through. They were of brilliant color, glowing intensely.
Movement pattern of the orbs:
  1. The orbs follow an orbit around the central point of the total field;
  2. They also rotate around their own axis.
During that movement the energy orb rotates around its own axis, its rotation axis points more or less to the central point of the total field. If the energy orb moves in orbit which goes in front of the body from right to left, the rotation of the energy orb around its axis is counter clockwise. When these orbs suddenly appear, they move in a more or less elliptical orbit in relation to the central point of the total field. However, they remain inside the layer of the same color that they are in, and do not cross into another layer.
As each orb appears and follow its elliptical orbit, it produces a (non-physical) musical sound, which continues until the orb disappears. The more rapid the orb’s rotation, the faster the tempo of the musical sound it produces (see figure 10).A succession of orbs close to each other in the same orbit (always of the same color and in the same-colored layer) produces melodic sounds. If there are several orbs simultaneously orbiting in different-colored layers of the total (32m) field, then the movement and the rotation of these orbs produces audible harmonic chords. The more energy an orb has, the greater its luminosity and the louder the sound it produces.

When these energy orbs appear, they always move in an orbit and rotate around their axis. They are transparent, perfectly round: a completely solid concentration of brilliantly luminous substance which is intensely radiant. They are always of one color, but have four to six white spots on their surface.
After some time, the energy of each orb gradually diminishes, its luminosity dims, and the loudness of the tone it produces diminishes and fades away. Finally the orb loses its energy altogether and is no longer visibly or audibly perceptible. The musical sounds produced by the orbs resonate within the total field and this renders them round and full.
The colors and their sounds
What is being described here is not a form of synesthesia (the neurological mixing of the physical senses). These colors and sounds are not symbolic and these experiences are neither metaphorical nor associative.
The colors of the aura fields are not waves of radiation from the electromagnetic spectrum, but visually they are experienced in the same way as transparent colors in the physical world. The audible psychic sounds perceived at this level can be compared in the same way with sounds in the physical world. The energy orbs that are substructures in the layers of the total field are sized at between 15 and 90 cm across. The small orbs (approximately 15 cm) give high tones and the big ones (approx. 90 cm) give low tones. For example, a small red orb of 15 cm produces a sound more or less like the sound of a violin, while a large red orb (± 90 cm) sounds more or less like a double bass. The green orbs sound like wind instruments, such as the flute or the horn. The blue orbs sound more or less like a piano, the violet orbs like bells and the yellow orbs like a harp.
The musical and the mystical
There is, then, a remarkable correspondence between the five color groups of the high-causal aura field and the instrumental groups in a modern symphony orchestra. Moreover, there is a remarkable correspondence between the musical melodies and harmonies experienced in the highest form of bhava samadhi and the themes, melodies and harmonies in classical music.


The highest form of bhava samadhi is at a high-causal level, which is the level of the divine. A chapter about the music of the spheres, quotes the great classical composers describing the source of their inspiration, demonstrates that the greatest composers who have ever lived were all quite convinced that the source of their inspiration was the divine. It is here where the highest form of inspiration and the highest form of mysticism meet.

Monday 24 February 2020

Brammam Gnani and his "materialisations" of "energies" essentially using Ultraviolet (UV) Photography/Filming...

Blogger Ref  https://wiki.p2pfoundation.net/Multi-Dimensional_Science




The following is in connection with Bramman Gnani and his claimed "materialisations" of  psychic/spiritual "energies"At the time of writing he has photos of them, and these can at present only be found on his Facebook site. It  is claimed essentially that UV photography/filming is involved in his many examples. Such an approach has incidently been used in Spiritualism when ectoplasm and other wordly "energies" have "materialized". However, Gnani is willing to have his own "phenomena" investigated by independent scientists to see if they are real, or not...


https://www.facebook.com/brammamgnani


In the communication below  a simple questionnaire is created in connection with the "materialisation" of a "halo". This reminds one of Multi-Dimensional Science the link to which is found at the top of the  page....Anyway his FB site has quite a number of pics of "subtle energies". it is highly recommended to click onto his site.



Image may contain: 4 people, including Brammam Gnani, people smiling, text

















Some examples of his descriptions used to "describe" such "energies"

"Descriptions of photos:
1. Spiritual halo near the head.
2. Spiritual halo on the left hand.
3. Spiritual halo spread near the body.
4. Spiritual halo near the head.
5. Spiritual halo on left side bed sheet.
6. Spiritual halo above the head.
7. Spiritual halo on right side bed sheet.
8. Spiritual halo near the fan on the screen.
9. Spiritual halo above the head.
10. Spiritual halo above the head in multiples on the screen as well as on the white wall.
11. Spiritual halo above the head during healing.
12. Spiritual halo near the head.
13. Spiritual halo spread near the head.
14. Spiritual halo spread multiples near the head during healing.
15. Heavy spiritual energies spread as multiple halos near the head from brain during healing.
16. Spiritual halo near the head.
17. Spiritual halo appears on the white wall near prapanja chakra.
18. Spiritual halo on the chest.
19. Spiritual halo near the body and on the head.
20. Spiritual halo movement near the body.
21. Spiritual halo near the hand and above the head. See the spiritual aura exists from finger.
22. Spiritual halo movement on the top of head at the time of conclusion of meditation camp.
It is divine soul vibrations spread in the form of ultraviolet radiation with Brammam’s live energy. What the energy receipts from universe during process of enlightenment that the energy emits with soul to the earth.
#scientificresearch #science #research #spirituality #scientists #paranormal#supernatural."

Saturday 22 February 2020

The Perennial Philolosophy

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The Perennial philosophy (Latinphilosophia perennis),[note 1] also referred to as perennialism and perennial wisdom, is a perspective in spirituality that views all of the world's religious traditions as sharing a single, metaphysical truth or origin from which all esoteric and exoteric knowledge and doctrine has grown.
Perennialism has its roots in the Renaissance interest in neo-Platonism and its idea of the One, from which all existence emanates. Marsilio Ficino (1433–1499) sought to integrate Hermeticism with Greek and Jewish-Christian thought,[1] discerning a Prisca theologia which could be found in all ages.[2] Giovanni Pico della Mirandola (1463–94) suggested that truth could be found in many, rather than just two, traditions. He proposed a harmony between the thought of Plato and Aristotle, and saw aspects of the Prisca theologia in Averroes (Ibn Rushd), the Quran, the Kabbalah and other sources.[3] Agostino Steuco (1497–1548) coined the term philosophia perennis.[4]
A more popular interpretation argues for universalism, the idea that all religions, underneath seeming differences, point to the same Truth. In the early 19th century the Transcendentalists propagated the idea of a metaphysical Truth and universalism, which inspired the Unitarians, who proselytized among Indian elites. Towards the end of the 19th century, the Theosophical Society further popularized universalism, not only in the western world, but also in western colonies. In the 20th century universalism was further popularized in the English-speaking world through the neo-Vedanta inspired Traditionalist School, which argued for a metaphysical, single origin of the orthodox religions, and by Aldous Huxley and his book The Perennial Philosophy, which was inspired by neo-Vedanta and the Traditionalist School.

Definition[edit]

Renaissance[edit]

The idea of a perennial philosophy originated with a number of Renaissance theologians who took inspiration from neo-Platonism and from the theory of FormsMarsilio Ficino (1433–1499) argued that there is an underlying unity to the world, the soul or love, which has a counterpart in the realm of ideas.[2] According to Giovanni Pico della Mirandola (1463–1494), a student of Ficino, truth could be found in many, rather than just two, traditions.[3] According to Agostino Steuco (1497–1548) there is "one principle of all things, of which there has always been one and the same knowledge among all peoples."[5]

Traditionalist School[edit]

The contemporary, scholarly oriented Traditionalist School continues this metaphysical orientation. According to the Traditionalist School, the perennial philosophy is "absolute Truth and infinite Presence."[6] Absolute Truth is "the perennial wisdom (sophia perennis) that stands as the transcendent source of all the intrinsically orthodox religions of humankind."[6] Infinite Presence is "the perennial religion (religio perennis) that lives within the heart of all intrinsically orthodox religions."[6] The Traditionalist School discerns a transcendent and an immanent dimension, namely the discernment of the Real or Absolute, c.q. that which is permanent; and the intentional "mystical concentration on the Real."[7]
According to Soares de Azevedo, the perennialist philosophy states that the universal truth is the same within each of the world's orthodox religious traditions, and is the foundation of their religious knowledge and doctrine. Each world religion is an interpretation of this universal truth, adapted to cater for the psychological, intellectual, and social needs of a given culture of a given period of history. This perennial truth has been rediscovered in each epoch by mystics of all kinds who have revived already existing religions, when they had fallen into empty platitudes and hollow ceremonialism.[8][page needed]
Shipley further notes that the Traditionalist School is oriented on orthodox traditions, and rejects modern syncretism and universalism, which creates new religions from older religions and compromise the standing traditions.[9]

Aldous Huxley and mystical universalism[edit]

One such universalist was Aldous Huxley,[9] who propagated a universalist interpretation of the world religions, inspired by Vivekananda's neo-Vedanta and his own use of psychedelic drugs. According to Aldous Huxley, who popularized the idea of a perennial philosophy with a larger audience,
The Perennial Philosophy is expressed most succinctly in the Sanskrit formula, tat tvam asi ('That thou art'); the Atman, or immanent eternal Self, is one with Brahman, the Absolute Principle of all existence; and the last end of every human being, is to discover the fact for himself, to find out who he really is.[10]
In Huxley's 1944 essay in Vedanta and the West, he describes The Minimum Working Hypothesis; the basic outline of the perennial philosophy found in all the mystic branches of the religions of the world:
That there is a Godhead or Ground, which is the unmanifested principle of all manifestation.
That the Ground is transcendent and immanent.
That it is possible for human beings to love, know and, from virtually, to become actually identified with the Ground.
That to achieve this unitive knowledge, to realize this supreme identity, is the final end and purpose of human existence.
That there is a Law or Dharma, which must be obeyed, a Tao or Way, which must be followed, if men are to achieve their final end.

Origins[edit]

The perennial philosophy originates from a blending of neo-Platonism and Christianity. Neo-Platonism itself has diverse origins in the syncretic culture of the Hellenistic period, and was an influential philosophy throughout the Middle Ages.

Classical world[edit]

Hellenistic period: religious syncretism[edit]

During the Hellenistic periodAlexander the Great's campaigns brought about exchange of cultural ideas on its path throughout most of the known world of his era. The Greek Eleusinian Mysteries and Dionysian Mysteries mixed with such influences as the Cult of IsisMithraism and Hinduism, along with some Persian influences. Such cross-cultural exchange was not new to the Greeks; the Egyptian god Osiris and the Greek god Dionysus had been equated as Osiris-Dionysus by the historian Herodotus as early as the 5th century BC (see Interpretatio graeca).[11][12]

Roman world: Philo of Alexandria[edit]

Philo of Alexandria (c.25 BCE – c.50 CE) attempted to reconcile Greek Rationalism with the Torah, which helped pave the way for Christianity with Neo-Platonism, and the adoption of the Old Testament with Christianity, as opposed to Gnostic Marcion roots of Christianity.[citation needed] Philo translated Judaism into terms of StoicPlatonic and Neopythagorean elements, and held that God is "supra rational" and can be reached only through "ecstasy." He also held that the oracles of God supply the material of moral and religious knowledge.

Neo-Platonism[edit]

Neoplatonism arose in the 3rd century CE and persisted until shortly after the closing of the Platonic Academy in Athens in AD 529 by Justinian I. Neoplatonists were heavily influenced by Plato, but also by the Platonic tradition that thrived during the six centuries which separated the first of the Neoplatonists from Plato. The work of Neoplatonic philosophy involved describing the derivation of the whole of reality from a single principle, "the One." It was founded by Plotinus,[web 1] and has been very influential throughout history. In the Middle Ages, Neoplatonic ideas were integrated into the philosophical and theological works of many of the most important medieval Islamic, Christian, and Jewish thinkers.

Renaissance[edit]

Ficino and Pico della Mirandola[edit]

Marsilio Ficino (1433–1499) believed that Hermes Trismegistos, the supposed author of the Corpus Hermeticum, was a contemporary of Mozes and the teacher of Pythagoras, and the source of both Greek and Jewish-Christian thought.[1] He argued that there is an underlying unity to the world, the soul or love, which has a counterpart in the realm of ideas. Platonic Philosophy and Christian theology both embody this truth. Ficino was influenced by a variety of philosophers including Aristotelian Scholasticism and various pseudonymous and mystical writings. Ficino saw his thought as part of a long development of philosophical truth, of ancient pre-Platonic philosophers (including ZoroasterHermes TrismegistusOrpheus, Aglaophemus and Pythagoras) who reached their peak in Plato. The Prisca theologia, or venerable and ancient theology, which embodied the truth and could be found in all ages, was a vitally important idea for Ficino.[2]
Giovanni Pico della Mirandola (1463–94), a student of Ficino, went further than his teacher by suggesting that truth could be found in many, rather than just two, traditions. This proposed a harmony between the thought of Plato and Aristotle, and saw aspects of the Prisca theologia in Averroes, the Koran, the Cabala among other sources.[3] After the deaths of Pico and Ficino this line of thought expanded, and included Symphorien Champier, and Francesco Giorgio.

Steuco[edit]

De perenni philosophia libri X[edit]
The term perenni philosophia was first used by Agostino Steuco (1497–1548) who used it to title a treatise, De perenni philosophia libri X, published in 1540.[4] De perenni philosophia was the most sustained attempt at philosophical synthesis and harmony.[13] Steuco represents the liberal wing of 16th-century Biblical scholarship and theology, although he rejected Luther and Calvin.[14] De perenni philosophia, is a complex work which only contains the term philosophia perennis twice. It states that there is "one principle of all things, of which there has always been one and the same knowledge among all peoples."[15] This single knowledge (or sapientia) is the key element in his philosophy. In that he emphasises continuity over progress, Steuco's idea of philosophy is not one conventionally associated with the Renaissance. Indeed, he tends to believe that the truth is lost over time and is only preserved in the prisci theologica. Steuco preferred Plato to Aristotle and saw greater congruence between the former and Christianity than the latter philosopher. He held that philosophy works in harmony with religion and should lead to knowledge of God, and that truth flows from a single source, more ancient than the Greeks. Steuco was strongly influenced by Iamblichus's statement that knowledge of God is innate in all,[16] and also gave great importance to Hermes Trismegistus.
Influence[edit]
Steuco's perennial philosophy was highly regarded by some scholars for the two centuries after its publication, then largely forgotten until it was rediscovered by Otto Willmann in the late part of the 19th century.[14] Overall, De perenni philosophia wasn't particularly influential, and largely confined to those with a similar orientation to himself. The work was not put on the Index of works banned by the Roman Catholic Church, although his Cosmopoeia which expressed similar ideas was. Religious criticisms tended to the conservative view that held Christian teachings should be understood as unique, rather than seeing them as perfect expressions of truths that are found everywhere.[17] More generally, this philosophical syncretism was set out at the expense of some of the doctrines included within it, and it is possible that Steuco's critical faculties were not up to the task he had set himself. Further, placing so much confidence in the prisca theologia, turned out to be a shortcoming as many of the texts used in this school of thought later turned out to be bogus.[18] In the following two centuries the most favourable responses were largely Protestant and often in England.
Gottfried Leibniz later picked up on Steuco's term. The German philosopher stands in the tradition of this concordistic philosophy; his philosophy of harmony especially had affinity with Steuco's ideas. Leibniz knew about Steuco's work by 1687, but thought that De la vérité de la religion chrétienne by Huguenot philosopher Phillippe du Plessis-Mornay expressed the same truth better. Steuco's influence can be found throughout Leibniz's works, but the German was the first philosopher to refer to the perennial philosophy without mentioning the Italian.[19]

Popularisation[edit]

Transcendentalism and Unitarian Universalism[edit]

Ralph Waldo Emerson (1803–1882) was a pioneer of the idea of spirituality as a distinct field.[20] He was one of the major figures in Transcendentalism, which was rooted in English and German Romanticism, the Biblical criticism of Herder and Schleiermacher, and the skepticism of Hume.[web 2] The Transcendentalists emphasised an intuitive, experiential approach of religion.[web 3] Following Schleiermacher,[21] an individual's intuition of truth was taken as the criterion for truth.[web 3] In the late 18th and early 19th century, the first translations of Hindu texts appeared, which were also read by the Transcendentalists, and influenced their thinking.[web 3] They also endorsed universalist and Unitarianist ideas, leading to Unitarian Universalism, the idea that there must be truth in other religions as well, since a loving God would redeem all living beings, not just Christians.[web 3][web 4]

Theosophical Society[edit]

By the end of the 19th century, the idea of a perennial philosophy was popularized by leaders of the Theosophical Society such as H. P. Blavatsky and Annie Besant, under the name of "Wisdom-Religion" or "Ancient Wisdom".[22] The Theosophical Society took an active interest in Asian religions, subsequently not only bringing those religions under the attention of a western audience but also influencing Hinduism and Buddhism in Sri Lanka and Japan.

Neo-Vedanta[edit]

Many perennialist thinkers (including Armstrong, Huston Smith and Joseph Campbell) are influenced by Hindu reformer Ram Mohan Roy and Hindu mystics Ramakrishna and Swami Vivekananda,[23] who themselves have taken over western notions of universalism.[24]They regarded Hinduism to be a token of this perennial philosophy. This notion has influenced thinkers who have proposed versions of the perennial philosophy in the 20th century.[24]
The unity of all religions was a central impulse among Hindu reformers in the 19th century, who in turn influenced many 20th-century perennial philosophy-type thinkers. Key figures in this reforming movement included two Bengali Brahmins. Ram Mohan Roy, a philosopher and the founder of the modernising Brahmo Samaj religious organisation, reasoned that the divine was beyond description and thus that no religion could claim a monopoly in their understanding of it.
The mystic Ramakrishna's spiritual ecstasies included experiencing the sameness of Christ, Mohammed and his own Hindu deity. Ramakrishna's most famous disciple, Swami Vivekananda, travelled to the United States in the 1890s where he formed the Vedanta Society.
Roy, Ramakrishna and Vivekananda were all influenced by the Hindu school of Advaita Vedanta,[25] which they saw as the exemplification of a Universalist Hindu religiosity.[24]

Traditionalist School[edit]

The Traditionalist School is a group of 20th and 21st century thinkers concerned with what they considered to be the demise of traditional forms of knowledge, both aesthetic and spiritual, within Western society. The principal thinkers in this tradition are René GuénonAnanda Coomaraswamy and Frithjof Schuon. Other important thinkers in this tradition include Titus BurckhardtMartin LingsJean-Louis MichonMarco PallisHuston SmithHossein NasrJean BorellaElémire Zolla and Julius Evola.[note 2] [note 3] According to the Traditionalist School, orthodox religions are based on a singular metaphysical origin. According to the Traditionalist School, the "philosophia perennis" designates a worldview that is opposed to the scientism of modern secular societies and which promotes the rediscovery of the wisdom traditions of the pre-secular developed world.[citation needed] This view is exemplified by Rene Guenon in The Reign of Quantity and the Signs of the Times, one of the founding works of the traditionalist school.
According to Frithjof Schuon:
It has been said more than once that total Truth is inscribed in an eternal script in the very substance of our spirit; what the different Revelations do is to "crystallize" and "actualize", in different degrees according to the case, a nucleus of certitudes which not only abides forever in the divine Omniscience, but also sleeps by refraction in the "naturally supernatural" kernel of the individual, as well as in that of each ethnic or historical collectivity or of the human species as a whole.[26]

Aldous Huxley[edit]

The term was popularized in more recent times by Aldous Huxley, who was profoundly influenced by Vivekananda's Neo-Vedanta and Universalism.[27] In his 1945 book The Perennial Philosophy he defined the perennial philosophy as:
... the metaphysic that recognizes a divine Reality substantial to the world of things and lives and minds; the psychology that finds in the soul something similar to, or even identical to, divine Reality; the ethic that places man's final end in the knowledge of the immanent and transcendent Ground of all being; the thing is immemorial and universal. Rudiments of the perennial philosophy may be found among the traditional lore of primitive peoples in every region of the world, and in its fully developed forms it has a place in every one of the higher religions.[28]
In contrast to the Traditionalist school, Huxley emphasized mystical experience over metaphysics:
The Buddha declined to make any statement in regard to the ultimate divine Reality. All he would talk about was Nirvana, which is the name of the experience that comes to the totally selfless and one-pointed [...] Maintaining, in this matter, the attitude of a strict operationalist, the Buddha would speak only of the spiritual experience, not of the metaphysical entity presumed by the theologians of other religions, as also of later Buddhism, to be the object and (since in contemplation the knower, the known and the knowledge are all one) at the same time the subject and substance of that experience.[10]
According to Aldous Huxley, in order to apprehend the divine reality, one must choose to fulfill certain conditions: "making themselves loving, pure in heart and poor in spirit."[29] Huxley argues that very few people can achieve this state. Those who have fulfilled these conditions, grasped the universal truth and interpreted it have generally been given the name of saint, prophet, sage or enlightened one.[30] Huxley argues that those who have, "modified their merely human mode of being," and have thus been able to comprehend "more than merely human kind and amount of knowledge" have also achieved this enlightened state.[31]

New Age[edit]

The idea of a perennial philosophy is central to the New Age Movement. The New Age movement is a Western spiritual movement that developed in the second half of the 20th century. Its central precepts have been described as "drawing on both Eastern and Western spiritual and metaphysical traditions and infusing them with influences from self-help and motivational psychologyholistic healthparapsychology, consciousness research and quantum physics".[32] The term New Age refers to the coming astrological Age of Aquarius.[web 5]
The New Age aims to create "a spirituality without borders or confining dogmas" that is inclusive and pluralistic.[33] It holds to "a holistic worldview",[34] emphasising that the Mind, Body and Spirit are interrelated[web 5] and that there is a form of monism and unity throughout the universe.[35] It attempts to create "a worldview that includes both science and spirituality"[36] and embraces a number of forms of mainstream science as well as other forms of science that are considered fringe.

Academic discussions[edit]

Mystical experience[edit]

The idea of a perennial philosophy, sometimes called perennialism, is a key area of debate in the academic discussion of mystical experience. Huston Smith notes that the Traditionalist School's vision of a perennial philosophy is not based on mystical experiences, but on metaphysical intuitions.[37] The discussion of mystical experience has shifted the emphasis in the perennial philosophy from these metaphysical intuitions to religious experience[37] and the notion of nonduality or altered state of consciousness.
William James popularized the use of the term "religious experience" in his The Varieties of Religious Experience.[38] It has also influenced the understanding of mysticism as a distinctive experience which supplies knowledge.[web 6] Writers such as WT StaceHuston Smith, and Robert Forman argue that there are core similarities to mystical experience across religions, cultures and eras.[39] For Stace the universality of this core experience is a necessary, although not sufficient, condition for one to be able to trust the cognitive content of any religious experience.[40][verification needed]
Wayne Proudfoot traces the roots of the notion of "religious experience" further back to the German theologian Friedrich Schleiermacher (1768–1834), who argued that religion is based on a feeling of the infinite. The notion of "religious experience" was used by Schleiermacher to defend religion against the growing scientific and secular critique. It was adopted by many scholars of religion, of which William James was the most influential.[41]
Critics point out that the emphasis on "experience" favours the atomic individual, instead of the community. It also fails to distinguish between episodic experience, and mysticism as a process, embedded in a total religious matrix of liturgy, scripture, worship, virtues, theology, rituals and practices.[42] Richard King also points to disjunction between "mystical experience" and social justice:[43]
The privatisation of mysticism - that is, the increasing tendency to locate the mystical in the psychological realm of personal experiences - serves to exclude it from political issues such as social justice. Mysticism thus comes to be seen as a personal matter of cultivating inner states of tranquility and equanimity, which, rather than serving to transform the world, reconcile the individual to the status quo by alleviating anxiety and stress.[43]

Religious pluralism[edit]

Religious pluralism holds that various world religions are limited by their distinctive historical and cultural contexts and thus there is no single, true religion. There are only many equally valid religions. Each religion is a direct result of humanity's attempt to grasp and understand the incomprehensible divine reality. Therefore, each religion has an authentic but ultimately inadequate perception of divine reality, producing a partial understanding of the universal truth, which requires syncretism to achieve a complete understanding as well as a path towards salvation or spiritual enlightenment.[44]
Although perennial philosophy also holds that there is no single true religion, it differs when discussing divine reality. Perennial philosophy states that the divine reality is what allows the universal truth to be understood.[45] Each religion provides its own interpretation of the universal truth, based on its historical and cultural context. Therefore, each religion provides everything required to observe the divine reality and achieve a state in which one will be able to confirm the universal truth and achieve salvation or spiritual enlightenment.

See also[edit]

Notes[edit]

  1. ^ more fully, philosophia perennis et universalis; sometimes shortened to sophia perennis or religio perennis
  2. ^ Renaud Fabbri argues that Evola should not be considered a member of the Perennialist School. See the section Julius Evola and the Perennialist School in Fabbri's Introduction to the Perennialist School.
  3. ^ Paul Furlong argues that ‘Evola’s initial writings in the inter-war period were from an ideological position close to the Fascist regime in Italy, though not identical to it.’ Over his active years, Furlong writes, he ‘synthesized’ spiritual bearings of writers like Guenon with his political concerns of the ‘European authoritarian Right’. Evola tried to develop a tradition different from that of Guénon and thus attempted to develop a ‘strategy of active revolt as a counterpart to the spiritual withdrawal favoured by Guénon.’ Evola, as Farlong puts it, wanted to have political influence both in Fascist and Nazi regime, something which he failed to achieve. See Furlong, Paul: Authoritarian Conservatism After The War Julius Evola and Europe, 2003.

References[edit]

  1. Jump up to:a b Slavenburg & Glaudemans 1994, p. 395.
  2. Jump up to:a b c Schmitt 1966, p. 508.
  3. Jump up to:a b c Schmitt 1966, p. 513.
  4. Jump up to:a b Schmitt 1966.
  5. ^ Schmitt 1966, p. 517.
  6. Jump up to:a b c Lings & Minnaar 2007, p. xii.
  7. ^ Lings & Minnaar 2007, p. xiii.
  8. ^ Soares de Azevedo 2005.
  9. Jump up to:a b Shipley 2015, p. 84.
  10. Jump up to:a b Huxley 1945.
  11. ^ Durant & Durant 1966, p. 188-192.
  12. ^ McEvilley 2002.
  13. ^ Schmitt 1966, p. 515.
  14. Jump up to:a b Schmitt 1966, p. 516.
  15. ^ De perenni philosophia Bk 1, Ch 1; folio 1 in Schmitt (1966) P.517
  16. ^ Jamblichi De mysteriis liber, ed. Gustavus Parthey (Berlin), I, 3; 7-10
  17. ^ Schmitt 1966, p. 527.
  18. ^ Schmitt 1966, p. 524.
  19. ^ Schmitt 1966, p. 530-531.
  20. ^ Schmidt, Leigh Eric. Restless Souls : The Making of American Spirituality. San Francisco: Harper, 2005. ISBN 0-06-054566-6
  21. ^ Sharf 1995.
  22. ^ Blavatsky, Helena Petrovna (1889). The Key to Theosophy. Mumbai, India: Theosophy Company (published 1997). p. 7.
  23. ^ Prothero p.166
  24. Jump up to:a b c King 2002.
  25. ^ Prothero, Stephen (2010) God is Not One: The Eight Rival Religions That Run the World—and Why Their Differences Matter, p. 165-6, HarperOne, ISBN 0-06-157127-X
  26. ^ The Essential Writings of Frithjof Schuon, Suhayl Academy, Lahore, 2001, p.67.
  27. ^ Roy 2003.
  28. ^ Huxley 1945, p. vii.
  29. ^ Huxley, Aldous. The perennial philosophy . [1st ed. New York: Harper & Brothers, 1945. p.2
  30. ^ Huxley, Aldous. The perennial philosophy . [1st ed. New York: Harper & Brothers, 1945. p.3
  31. ^ Huxley, Aldous. The perennial philosophy . [1st ed. New York: Harper & Brothers, 1945. p.6
  32. ^ Drury 2004, p. 12.
  33. ^ Drury 2004, p. 8.
  34. ^ Drury 2004, p. 11.
  35. ^ Michael D. Langone, Ph.D. Cult Observer, 1993, Volume 10, No. 1. What Is "New Age"?, retrieved 2006-07
  36. ^ Drury 2004, p. 10.
  37. Jump up to:a b Smith 1987, p. 554.
  38. ^ Hori 1999, p. 47.
  39. ^ Wildman, Wesley J. (2010) Religious Philosophy as Multidisciplinary Comparative Inquiry: Envisioning a Future for the Philosophy of Religion, p. 49, SUNY Press, ISBN 1-4384-3235-6
  40. ^ Prothero 2010, p. 6.
  41. ^ Sharf 2000, p. 271.
  42. ^ Parsons 2011, p. 4-5.
  43. Jump up to:a b King 2002, p. 21.
  44. ^ Livingston, James. "Religious Pluralism and the Question of Religious Truth in Wilfred C. Smith." The Journal for Cultural and Religious Theory 4, no. 3 (2003): pp.58-65.
  45. ^ Bowden, John Stephen. "Perennial Philosophy and Christianity." In Christianity: the complete guide . London: Continuum, 2005. pp.1-5.

Sources[edit]

Printed sources[edit]

  • Soares de Azevedo, Mateus (2005), Ye Shall Know the Truth: Christianity and the Perennial Philosophy, World Wisdom, ISBN 0-941532-69-0
  • Blavatsky, Helena Petrovna (1997), The Key to Theosophy, Mumbai, India: Theosophy Company
  • James S. Cutsinger, The Fullness of God: Frithjof Schuon on Christianity, Bloomington, Indiana: World Wisdom, 2004
  • Drury, Nevill (2004), The New Age: Searching for the Spiritual Self, London, England, UK: Thames and Hudson, ISBN 0-500-28516-0
  • Durant; Durant (1966), Will Durant, The Story of Civilization. Volume 2: The Life of Greece, Simon and Schuster
  • Ranjit Fernando (ed.) (1991), The Unanimous Tradition, Essays on the essential unity of all religions. Sri Lanka Institute of Traditional Studies, 1991 ISBN 955-9028-01-4
  • Hori, Victor Sogen (1999), Translating the Zen Phrase Book. In: Nanzan Bulletin 23 (1999) (PDF)
  • Huxley, Aldous (1945), The perennial philosophy (1st ed.), New York: Harper & Brothers
  • Huxley, Aldous (1990), The Perennial Philosophy (Harper Perennial 1990 ed.), Harper & Row, ISBN 0-06-090191-8
  • Huxley, Aldous (2004), The Perennial Philosophy (Harper Modern Classics 2004 ed.), Harper & Row, ISBN 0-06-057058-X
  • John Holman (2008), The Return of the Perennial Philosophy: The Supreme Vision of Western Esotericism. Watkins Publishing, ISBN 1-905857-46-2
  • Jacobs, Alan (2004), Advaita and Western Neo-Advaita. In: The Mountain Path Journal, autumn 2004, pages 81-88, Ramanasramam, archived from the original on 2015-05-18
  • Perennial Philosophy, Brenda Jackson, Ronald L McDonald, Penguin Group (USA) ISBN 0-452-00144-7
  • King, Richard (2002), Orientalism and Religion: Post-Colonial Theory, India and "The Mystic East", Routledge
  • Lings, Martin; Minnaar, Clinton (2007), The Underlying Religion: An Introduction to the Perennial Philosophy, World Wisdom, ISBN 9781933316437
  • The other perennial philosophy: a metaphysical dialectic, Author Alan M. Laibelman, University Press of America, (2000), ISBN 0-7618-1827-8
  • McMahan, David L. (2008), The Making of Buddhist Modernism, Oxford University Press, ISBN 9780195183276
  • "The Mystery of the Two Natures", in Barry McDonald (ed.), Every Branch in Me: Essays on the Meaning of Man, Bloomington, Indiana: World Wisdom, 2002
  • McEvilley, Thomas (2002), The Shape of Ancient Thought
  • Frithjof Schuon and the Perennial Philosophy, Authors Harry Oldmeadow and William Stoddart, Contributor William Stoddart, Publisher World Wisdom, Inc, (2010) ISBN 1-935493-09-4
  • Parsons, William B. (2011), Teaching Mysticism, Oxford University Press
  • Whitall N. Perry, A Treasury of Traditional Wisdom, Louisville, Kentucky: Fons Vitae, 2001
  • Prothero, Stephen (2010), God is Not One: The Eight Rival Religions That Run the World--and Why Their Differences Matter, HarperOne, ISBN 978-0-06-157127-5
  • Roy, Sumita (2003), Aldous Huxley And Indian Thought, Sterling Publishers Pvt. Ltd
  • Schmitt, Charles (1966), "Perennial Philosophy: From Agostino Steuco to Leibniz", Journal of the History of Ideas27 (1): 505–532), doi:10.2307/2708338JSTOR 2708338
  • Sharf, Robert H. (2000), "The Rhetoric of Experience and the Study of Religion" (PDF)Journal of Consciousness Studies7 (11–12): 267–87
  • Shear, Jonathan (1994), "On Mystical Experiences as Support for the Perennial Philosophy", Journal of the American Academy of Religion62 (2): 319–342, JSTOR 1465269
  • Sherrard, Philip (1998), "Christianity and Other Sacred Traditions", Christianity: Lineaments of a Sacred Tradition, Brookline, Massachusetts: Holy Cross Orthodox Press
  • Shipley, Morgan (2015), Psychedelic Mysticism: Transforming Consciousness, Religious Experiences, and Voluntary Peasants in Postwar America, Lexington Books
  • Slavenburg; Glaudemans (1994), Nag Hammadi Geschriften I, Ankh-Hermes
  • Smith, Huston (1987), "Is There a Perennial Philosophy?", Journal of the American Academy of Religion55 (3): 553–566, JSTOR 1464070
  • Soares de Azevedo, Mateus, ed. (2005), Ye Shall Know the Truth: Christianity and the Perennial Philosophy, World Wisdom

Web-sources[edit]

Further reading[edit]

Traditionalist School
  • Martin LingsThe Underlying Religion: An Introduction to the Perennial PhilosophyISBN 1933316438
  • William W. Quinn, junior. The Only Tradition, in S.U.N.Y. Series in Western Esoteric Traditions. Albany, N.Y.: State University of New York Press, 1997. xix, 384 p. ISBN 0-7914-3214-9 pbk
  • Samuel Bendeck Sotillos, Psychology and the Perennial Philosophy: Studies in Comparative Religion (Bloomington, IN: World Wisdom, 2013). ISBN 978-1-936597-20-8
Aldous Huxley
  • Huxley, Aldous (2004), The Perennial Philosophy (Harper Modern Classics 2004 ed.), Harper & Row, ISBN 0-06-057058-X
  • Shipley, Morgan (2015), Psychedelic Mysticism: Transforming Consciousness, Religious Experiences, and Voluntary Peasants in Postwar America, Lexington Books

External links[edit]

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