World Wisdom

The Library of Perennial Philosophy

TheLibraryofPerennialPhilosophyisdedicatedtotheexposition
ofthetimelessTruthunderlyingthediversereligions.ThisTruth,often
referredtoastheSophia PerennisorPerennialWisdomfindsitsex-
pressionintherevealedScripturesaswellasthewritingsofthegreat
sagesandtheartisticcreationsofthetraditionalworlds.
Echoes of Perennial Wisdomappearsasoneofourselectionsinthe
WritingsofFrithjofSchuonseries.

MKYkm
The Writings of Frithjof Schuon

TheWritingsofFrithjofSchuonformthefoundationofourlibrary
becauseheisthepre-eminentexponentofthePerennialPhilosophy.
Hisworkilluminatesthisperspectiveinbothanessentialandcompre-
hensivemannerlikenoneother.
 Echoes of
Perennial Wisdom
A New Translation with Selected Letters

by
Frithjof Schuon

Includes Other Previously

Unpublished Writings

Edited by
Patrick Casey
 EchoesofPerennialWisdom:
ANewTranslationwithSelectedLetters
2012WorldWisdom,Inc.

Allrightsreserved.
Nopartofthisbookmaybeusedorreproduced
inanymannerwithoutwrittenpermission,
exceptincriticalarticlesandreviews.

TranslatedbyMarkPerryandJean-PierreLafouge

LibraryofCongressCataloging-in-PublicationData

Schuon,Frithjof,1907-1998.
[Perlesduplerin.English]
Echoesofperennialwisdom:anewtranslationwithselected
letters/byFrithjofSchuon;[translatedbyMarkPerryandJean-
PierreLafouge];editedbyPatrickCasey.
p.cm.--(ThewritingsofFrithjofSchuon)(Thelibraryof
perennialphilosophy)
"Includesotherpreviouslyunpublishedwritings."
Includesbibliographicalreferences.
ISBN978-1-936597-00-0(pbk.:alk.paper)1.Metaphysics-
-Miscellanea.2.Religion--Philosophy--Miscellanea.3.Spiritual
life--Miscellanea.I.Casey,Patrick,1953-II.Title.
BD112.S214132012
110--dc23
2011044257

CoverArt:DetailfromapaintingbyFrithjofSchuon

Printedonacid-freepaperintheUnitedStatesofAmerica

ForinformationaddressWorldWisdom,Inc.
P.O.Box2682,Bloomington,Indiana47402-2682
www.worldwisdom.com
 CONTENTS

EditorsPreface ix

ECHOES OF PERENNIAL WISDOM 1

Appendix
SelectionsfromLettersandOtherPreviously
UnpublishedWritings 93
EditorsNotes 113
BiographicalNotes 133
FrithjofSchuon,c.1990
 EDITORS PREFACE

FrithjofSchuonwasaGermanwhowrotealmostall
hisbooksinFrenchandwhoacquiredSwissnational-
ityintheFrenchpartofSwitzerland.Tomentionthis
isnotsuperfluous,forSchuonswritingslikethose
of his spiritual ancestor Meister Eckharthave the
merit of combining German imaginativity and pro-
funditywithFrenchprecision,clarity,andelegance.
Another enriching feature of Schuons work is the
fascinating combination of a rigorous intellectuality
witharemarkableartisticsensibility,onemighteven
say:withakindofmysticalmusicality.
In his early youth, Schuons doctrinal starting
pointwastheVednta;andhewasfortwentyyears
thecollaboratoroftheFrenchmetaphysicianandes-
oteristRenGunon.
Schuonsmessagecomprisesmainlythefollowing
fields:essentialandhenceuniversalmetaphysics,with
theircosmologicalandanthropologicalramifications;
spiritualityinthebroadestsense;intrinsicmoralsand
aesthetics;traditionalprinciplesandphenomena;Is-
lamingeneralandSufisminparticular;Vedntaand
otherformsofEasternwisdom;sacredart.
Letusaddthatinhisyouthandagaininhislast
years, Schuon wrote beautiful lyrical poems in his

ix
 6

German mother tongue, and that throughout his

wholelifehewasaverygiftedpainter;mostofhis
somewhathieraticpaintingsdealwiththePlainsIndi-
ans,withwhomhehasastrongpersonalconnection,
having even been officially adopted into the Sioux
tribe. Schuons message is artistic and existential as
well as philosophical and intellectual, both modes
beingpossibleandfundamentalexpressionsofcon-
cretespirituality.

6
With regard to a previous edition of this book,
Schuonwrote:

Theformofthiscollectioncorrespondstoa
very particular mode of doctrinal presenta-
tion, and thus also to a particular need for
spiritualassimilation.Atsomemoments,one
mayhavetheinclinationtoenterintoanau-
thors thinking by a conscientious explora-
tion of one of his books; at other times or
inothercircumstances,onemaypreferover
thismodeofassimilationalesslaboriousand
somehowcarefreeexplorationthatcouldbe
likenedtoameditativestrollinagarden.Such
maybethecasewhenoneselectssomething

x
 6

for a travel reading that, without being too

demanding,atleastdoesnotwasteourtime;
suchareading,thoughnotnecessarilyeasier
asregardsitssubject,canbemadelighterby
itsfree-flowingpresentation.
...Thereismoreoveraprecedentifone
maysayforthisliterarygenrefoundinour
bookSpiritual Perspectives and Human Facts;
inthiswork,theauthorsthinkingisoffered,
notintheformofarticlesorofchapters,but
in the form of select fragments taken from
unpublishedpapersorletters.Itmayperhaps
be worth mentioning here the fact of our
havingemployedthisfreeanddiscontinuous
styleinourveryfirstwork,writteninGer-
man and entitled Urbesinnung (Primordial
Meditation1); the themes presented there
were taken up in our subsequent French
books.
In choosing the fragments that make up
the present book, [care was taken] to insert
texts, among others, regarding the spiritual
lifeinitssimpleandconcreteaspectssothat
[it] offers on balance a nourishment from

Editors Note: see Gillian Harris English translation, Pri-

1

mordialMeditation:ContemplatingtheReal,Sacred Web,20,
Winter2007,pp.19-120.

xi
 6

whichnooneisexcluded;...[itbeing]aspiri-
tualperegrinationnotlimitedtometaphysics
alonebutsomehowencompassingallthatis
human.
The presentation of this work has noth-
ingsystematicaboutit;longerexcerptshave
been added at the end of the book because
theywerediscoveredlater,withoutithaving
beenconsiderednecessarytoclassifythetexts
accordingtosubjectmatter.Apilgrimpasses
througharegionasitoffersitselftohisview;
be that as it may, spiritual experiences are
situatedoutsideofspaceandtime.2

6
ThiseditionofEchoes of Perennial Wisdomcontains
threesignificantchangesfromthe1992versionpub-
lished by World Wisdom. Firstly, unlike the earlier
edition, all citations have been sourced, including
themanypassagesfromSchuonsBook of Keys,acol-
lectionofspiritualtextshewroteforhisfollowers.3

2
Les Perles du plerin (Paris:ditionsduSeuil,1990),pp.7-8.

3
The Book of Keys (is) a collection of private spiritual
texts written by Schuon for his spiritual community (Prayer

xii
 6

Thesereferenceshavebeenlistedbypagenumberin
theeditorsnotes.Secondly,Schuonwroteprimarily
inFrenchorGermanandonlyoccasionallyinEnglish;
thetranslatorshavegonebacktotheoriginallanguage
forallFrenchandGermanpassages,andretranslated
them.Indoingso,thetranslatorshavealsorestored
theauthorsuseofcapitalization,forSchuonoften-
timesplacedkeytermsinuppercasetoemphasize
theirimportance.Lastly,anappendixhasbeenadd-
ed, drawn primarily from Schuons correspondence
andotherpreviouslyunpublishedwritings.
In his foreword to The Play of Masks, Schuon
wrote,Evenifourwritingshadontheaverageno
otherresultthantherestitution,forsome,ofthesav-
ingbarquethatisprayer,wewouldoweittoGodto

Fashions Man: Frithjof Schuon on the Spiritual Life, ed. James

S.Cutsinger[Bloomington,IN:WorldWisdom,2005],p.239).
MartinLings...explainedthatthesetextsformaseriesof
messages or instructions concerning the spiritual path . . . set
down on behalf of his disciples (Michael Fitzgerald, Frithjof
Schuon: Messenger of the Perennial Philosophy[Bloomington,IN:
WorldWisdom,2010],p.222).HisBook of Keys,madeupof
over one thousand texts of one to three pages, is in itself, by
its density and depth, a genuine monument of spiritual, eso-
teric,andmethodicteaching(Jean-BaptisteAymard&Patrick
Laude,Frithjof Schuon: Life and Teachings [Albany,NY:SUNY,
2004],p.157).

xiii
 6

consider ourselves profoundly satisfied.4 I have no

doubt that the reading of this work will, for some,
bringaboutjustsucharestoration.

PatrickCasey
Bloomington,Indiana
May2011

4
FrithjofSchuon,The Play of Masks(Bloomington,IN:World
WisdomBooks,1992),p.vii.

xiv
 Echoes of
Perennial Wisdom
 6

The worth of man lies in his consciousness of the

Absolute.

6
Manismadeforwhatheisabletoconceive;thevery
ideasofabsolutenessandtranscendenceproveboth
hisspiritualnatureandthesupra-terrestrialcharacter
ofhisdestiny.

6
In fact, what separates man from divine Reality is
but a thin partition: God is infinitely close to man,
butmanisinfinitelyfarfromGod.Thispartition,for
man,isamountain;manstandsinfrontofamoun-
tainwhichhemustremovewithhisownhands.He
digs away the earth, but in vain, the mountain re-
mains;manhowevergoesondigging,inthenameof
God.Andthemountainvanishes.Itwasneverthere.

6
Theparadoxofthehumanconditionisthatnothing
couldbemorecontrarytousthantherequirementto
transcendourselves,andyetnothingcouldbemore
essentially ourselves than the core of this require-
mentorthefruitofthisself-overcoming.

3
 6

Ourdeiformityimpliesthatourspiritismadeofab-
soluteness,ourwilloffreedom,andoursoulofgen-
erosity;todominateoneselfandtotranscendoneself
istoremovethelayeroficeorofdarknessthatim-
prisonsthetruenatureofman.

6
Oneofthekeystounderstandingourtruenatureand
ourultimatedestinyisthefactthatthethingsofthis
world are never proportionate to the actual range
ofourintelligence.Ourintelligenceismadeforthe
Absolute, or else it is nothing. TheAbsolute alone
confersonourintelligencethepowertoaccomplish
tothefullwhatitcanaccomplishandtobewholly
what it is. Similarly, in the case of the will, which
is no more than a prolongation or complement of
theintelligence:theobjectsitcommonlysetsoutto
achieve,orthosethatlifeimposesonit,donotmea-
sureuptothefullnessofitsrange;onlythedivine
dimensioncansatisfythethirstforplenitudeinour
willingorourlove.

4
 6

Whether we like it or not, we live surrounded by

mysteries, which logically and existentially draw us
towardstranscendence.

6
ThewaytowardsGodalwaysinvolvesaninversion:
fromoutwardnessonemustpasstoinwardness,from
multiplicitytounity,fromdispersiontoconcentra-
tion, from egoism to detachment, from passion to
serenity.

6
The world scatters us, and the ego compresses us;
Godgathersustogetheranddilatesus,Heappeases
usanddeliversus.

6
ManyearnsforhappinessbecauseBeatitude,whichis
madeofbeautyandlove,ishisverysubstance.

5
 6

The intelligence may well affirm metaphysical and

eschatological truths; the imaginationor the sub-
consciouscontinuestobelievefirmlyintheworld,
neitherinGodnorinthehereafter;everymanisa
priorihypocritical.Thepathispreciselythepassage
fromnaturalhypocrisytospiritualsincerity.

6
Man is made for the contemplation of the Infinite,
and pleasures, while transmitting something of the
Infinite through their effective symbolism, turn the
soulawayfromItinthevastmajorityofcasesand
they do this as a result of our fall. In pleasure, the
mind is turned away from the Infinite; it is so to
speakengulfedinthefinite;andsincepleasurecalls
forrepetition,itbecomeshabitual,sothattheforget-
ting of God becomes a habit, as does also the cult
ofvanities.Manabsorbedbypleasurebecomesplea-
sure,heceasestobehimself;thesoulisensnaredby
theperiphery,itisasifdeprivedofitscenter.

6
 6

Itisonlythroughdeifyinginwardness,whateverits
price, that man is perfectly in conformity with his
nature.

6
Inordertobehappy,manmusthaveacenter;now
thiscenterisabovealltheCertitudeoftheOne.The
greatest calamity is the loss of the center and the
abandonofthesoultothecapricesoftheperiphery.
TobemanistobeattheCenter;itistobeCenter.

6
ThemanwholovesGodisthusonewhodwells
intheInwardandisorientedtowardstheInward;
inotherwords,heremainsmotionlessinhiscontem-
plativeinwardnessorhisbeing,ifoneprefers
while moving towards his infinite Center. Spiritual
immobilityishereopposedtotheendlessmovement
of external phenomena, while spiritual movement,
onthecontrary,isopposedtothenaturalinertiaof
thefallensoul,tothehardnessofheartthatmust
becuredbygraceandlove,whoseremedy,that
istosay,iseverythingwhichsoftens,transmutes,and
transcendstheego.

7
 6

The soul must withdraw itself from the dispersion

oftheworld;thisisthequalityofInwardness.Then
thewillmustvanquishthepassivityoflife;thisisthe
qualityofActuality.Finally,themindmusttranscend
theunconsciousnessoftheego;thisisthequalityof
Simplicity.ToperceivetheSubstanceintellectually,
abovetheuproarofaccidents,thisistorealizeSim-
plicity.Tobeoneistobesimple;forSimplicityisto
theOnewhatInwardnessistotheCenterandwhat
ActualityistothePresent.

6
ManiscapableofconceivingoftheAbsoluteandof
willingfreely;likewise,andbywayofconsequence,
he is capable of a love exceeding phenomena and
openingoutontheInfinite,andofanactivityhaving
its motive or its object beyond terrestrial interests.
The specifically human abilities, or such as are the
noblestandmostcompletelyhuman,proveintheir
ownwaywhattheirobjectiveis,justasthewingsof
a bird prove the possibility of flight and hence also
theexistenceofspaceinwhichthebirdcanfly.

8
 6

Instead of loving the world, one must be in love

withtheInward,whichisbeyondthings,beyondthe
multiple, beyond existence. Likewise, one must be
inlovewithpureBeing,whichisbeyondactionand
beyondthought.

6
To love God does not mean to cultivate a senti-
mentthat is to say, something which we enjoy
withoutknowingwhetherGodenjoysitbutrather
toeliminatefromthesoulwhatpreventsGodfrom
enteringit.

6
Love of God is firstly the attachment of the intel-
ligencetotheTruth,thentheattachmentofthewill
totheGood,andfinallytheattachmentofthesoul
tothePeacethatisgivenbytheTruthandtheGood.

6
ToknowGodistoloveHim,andnottoloveHimis
nottoknowHim.

9
 6

All that we can know, we bear within ourselves,

hence that is what we are; and that is why we can
knowit.

6
Toclaimthatknowledgeassuchcanonlyberelative
amountstosayingthathumanignoranceisabsolute.

6
WillfortheGoodandloveoftheBeautifularethe
necessary concomitants of knowledge of the True,
andtheirrepercussionsareincalculable.

6
The beautiful is not what we love and because we
loveit,butthatwhichbyitsobjectivevalueobliges
ustoloveit.

10
 6

Beauty, whatever use man may make of it, funda-

mentallybelongstoitsCreator,whothroughitproj-
ectsintotheworldofappearancessomethingofHis
Being.

6
Theperceptionofbeauty,beingarigorousadequa-
tionandnotasubjectiveillusion,essentiallyimplies
ontheonehandasatisfactionoftheintelligenceand
on the other hand a sentiment of security, infinity,
andlove.Itimpliessecurity,becausebeautyisuni-
tive and excludes, by means of a kind of musical
evidence, the fissures of doubt and worry; of infin-
ity,becausebeauty,byitsverymusicality,meltsall
hardnessandlimitationsthusfreeingthesoulfromits
constrictions,beitonlyinaminuteorremoteway;
andoflove,becausebeautycallsforthlove,thatisto
sayitinvitestounionandhencetounitiveextinction.

11
 6

Beauty,andtheloveofBeauty,givetotheSoulthe
Happiness to which it aspires by its very nature. If
thesoulwishestobehappyinanunconditionaland
permanentfashion,itmustbeartheBeautifulwithin
itself;nowthesoulcanonlydothisthroughrealizing
Virtue,whichwecouldalsotermGoodness,orPiety.

6
Happinessisreligionandcharacter;faithandvirtue.
Itisafactthatmancannotfindhappinesswithinhis
ownlimits;hisverynaturecondemnshimtosurpass
himself,andinsurpassinghimself,tofreehimself.

6
Totranscendoneself:thisisthegreatimperativeof
the human condition; and there is another that an-
ticipatesitandatthesametimeprolongsit:todomi-
nate oneself. The noble man is one who dominates
himself;theholymanisonewhotranscendshimself.
Nobilityandholinessaretheimperativesofthehu-
manstate.

12
 6

Holinessisthesleepoftheegoandthewakeofthe
immortalsouloftheego,fedonsensorialimpres-
sionsandfilledwithdesires,andofthesoul,freeand
crystallizedinGod.Themovingsurfaceofourbeing
must sleep and must therefore withdraw from im-
ages and instincts, whereas the depths of our being
must be awake in the consciousness of the Divine,
thuslightingup,likeamotionlessflame,thesilence
oftheholysleep.

6
Wearenotmerelysuchandsuchanegoplunged
intheworldanddeterminedbyit,weareprimarily
the ego as such, which stands before God and is
determinedbyHim.

6
Sanctityisessentiallycontemplativity:itistheintu-
ition of the spiritual nature of things; profound in-
tuitionwhichdeterminestheentiresoul,hencethe
entirebeingofman.

13
 6

For the sage every star, every flower, is metaphysi-

callyaproofoftheInfinite.

6
When God is removed from the universe, it be-
comesadesertofrocksorice;itisdeprivedoflife
andwarmth,andeverymanwhostillhasasenseof
the integrally real refuses to admit that this should
be reality; for if reality were made of rocks, there
wouldbenoplaceinitforflowersoranybeautyor
sweetnesswhatsoever.Similarlyforthesoul:remove
faithincluding that element of faith that forms
partofgnosisandthesoulbecomesimpoverished,
chilled,rigid,andembittered;oritfallsintoahedo-
nism unworthy of the human state; moreover, the
one does not preclude the other, for blind passions
alwaysoverlayaheartofice,alltold,aheartthatis
dead.

6
Thisisthegreatabsurdity:thatpeoplelivewithout
faith and in an inhumanly horizontal manner, in a
worldwhereallthatnatureofferstestifiestothesu-
pernatural,tothehereafter,tothedivine;toeternal
spring.

14
 6

FaithistosayyestoGod.Whenmansaysyesto
God,Godsaysyestoman.

6
Goodness is in the very substance of the Universe,
andforthatreasonitpenetratesrightintothematter
weknow,accursedthoughthatmattermaybe;the
fruitsoftheearthandtherainfromthesky,which
makelifepossible,arenothingifnotmanifestations
of the Goodness which penetrates everywhere and
warms the world, and which we carry within our-
selves,inthedepthsofourchilledhearts.

6
Faithassuchdoesnotresultfromourthought,itis
beforeit;itisevenbeforeus.Infaithweareoutside
time.

6
ThedivinearchetypeoffaithistheyeswhichGod
saystoHimself;itistheLogoswhichontheonehand
mirrors the Divine Infinity, and on the other hand
refractsit.

15
 6

Iffaithisamystery,itisbecauseitsnatureisinex-
pressibletothedegreethatitisprofound,foritisnot
possibletoconveyfullybywordsthisvisionthatis
stillblind,andthisblindnessthatalreadysees.

6
Theunbeliever,onearth,believesonlywhathesees;
thebeliever,inHeaven,seesallthathebelieves.

6
Faith without Truth is heresy; Knowledge without
Faithishypocrisy.WorkwithoutVirtueispride,and
VirtuewithoutWorkisvanity.

6
ThereisnoaccesstotheHeartwithoutthevirtues.

6
VirtueisarayofthedivineBeauty,inwhichwepar-
ticipatethroughournatureorthroughourwill,with
ease or with difficulty, but always by the grace of
God.

16
 6

Goddoesnotattheoutsetaskperfectionofus,but
Hedoesaskofusitsintention,whichimplies,ifitis
sincere,theabsenceofseriousimperfection;itisonly
tooobviousthataproudmancannotaspiresincerely
tohumility.GodasksofusthatwhichHehasgiven
us,namelythequalitieswebearinourowndepths,
inourdeiformsubstance;manmustbecomewhat
heis;everybeingisfundamentallyBeingassuch.

6
Virtue is the conformity of the soul to the divine
Modelandtothespiritualwork;conformityorpar-
ticipation. The essence of the virtues is emptiness
before God, which permits the divine Qualities to
entertheheartandradiateinthesoul.Virtueisthe
exteriorizationofthepureheart.

6
Virtueconsistsinallowingfreepassage,inthesoul,
totheBeautyofGod.

17
 6

Tostriveforperfection:notbecausewewishtobe
perfectforourownglory,butbecauseperfectionis
beautifulandimperfectionugly;orbecausevirtueis
self-evidentthat is to say, in conformity with the
Real.

6
Onemustbewareofanymaterialisticanddemagogic
conceptionofcharityandneverforgetthatwhatin-
terestsGodandthesolethingthatcaninterest
Himis the eternal life of him who gives and the
eternal life of him who receives. True charitywe
mightcallitintegralcharitygivesnothingwith-
outgivinginwardlysomethingbetter;theartofgiv-
ingrequiresthattothematerialgiftshouldbeadded
agiftofthesoul:thisistoforgetthegiftafterhav-
inggivenit,andthisforgetfulnessislikeafreshgift.
Intrinsically, that virtue alone is good which is in a
certainwayunconsciousofitselfand,asaresult,be-
comes neither egoistic charity nor proud humil-
ity.

18
 6

Thefirstactofcharityistoridthesoulofillusions
andpassionsandthusridtheworldofamaleficent
being;itistomakeavoidsothatGodmayfillitand,
bythisfullness,giveHimself.Asaintisavoidopen
forthepassageofGod.

6
TogiveoneselftoGodistogiveGodtotheworld.

6
Virtue cut off from God becomes pride, as beauty
cutofffromGodbecomesidol;andvirtueattached
toGodbecomessanctity,asbeautyattachedtoGod
becomessacrament.

6
Toacquireaqualityistovanquishafault.Tobeable
toacquireaquality,onemustunderstandit,loveit,
practiceit.Tovanquishafault,onemustunderstand
it,detestit,avoidit.

19
 6

Byeliminatingvices,wepermitGodsvirtuestopen-
etrateintooursoul;itcouldalsobesaidthatitiswe
whoenterintovirtue.DonotbelievethatitisIwho
am the virtue; do not personalize it. The humble
manisattachedtovirtueassuch,andconsequently
tothesentimentthatallvirtuecomesfromGodand
belongstoGod.

6
Every virtue is a participation in the Beauty of the
OneandaresponsetoHisLove.

6
Atthebottomofallthevicesisfoundpride;Virtue
is essentially consciousness of the nature of things,
whichsituatestheegoinitsproperplace.

20
 6

Ontheonehand,onehastoresignoneselftobeing
whatoneis,andontheotherhandonehastobecome
aplaceoftheDivinePresence.EveryIcaninprin-
ciplebeavehicleoftheSelf,andtherebybefree,toa
sufficientextent,fromcontingency.
Ontheonehand,onehastoresignoneselftobeing
whereoneis,andontheotherhand,onehastoturn
thisplaceintoacenterthroughtheRemembranceof
God; for wherever God is evoked, wherever He is
manifested,thereistheCenter.
Ontheonehand,onehastoresignoneselftoliv-
ing in the moment in which one lives, and on the
otherhandonehastoturnthismomentintoanEter-
nal Present, which every present moment becomes
throughtheRemembranceofGod;forwhenGodis
evoked,whenHeismanifested,weareinEternity.

21
 6

I am myself, and not someone else; and I am here,

suchasIam;andthisnecessarilyoccursnow.What
mustIdo?
The first thing that is obligatory, and the only
thingthatisobligatoryinanabsolutefashion,ismy
relationshipwithGod.IrememberGod,andinand
throughthisremembrance,alliswell,becausethisre-
membranceisGods.EverythingelseliesinHishands.

6
Thereisalwaysapresenceinthesoul.Themostor-
dinarypresenceisthatoftheworld,totheexclusion,
alas,ofthatofGod.Thepresenceoftheworldalways
impliesthatoftheI;butsometimesthepresenceof
theIisevenstrongerthanthatoftheworld,tothe
pointofoccupyingtheentirespaceofthesoul.
What is the Remembrance of God? It is to of-
fer the space of our soul to the divine Presence, by
means,precisely,oftheNameofGod.ToallowGod
toenterintoourspace,inorderthatGodmayallow
ustoenterintoHisspace;towelcomeHimherebe-
low,inorderthatHemaywelcomeusintheHereaf-
ter,andinacertainmanneralreadyinthehere-below.

22
 6

Onemustguardagainstlatentindividualism,against
the too individual desire to be perfect and the too
individualdisappointmentofnotbeingso.Onemust
aspiretoGodinanimpersonalway.

6
Spiritualrealizationistheoreticallytheeasiestthing
andinpracticethemostdifficultthingthereis.Itis
theeasiestbecauseitisenoughtothinkofGod;itis
themostdifficultbecausehumannatureisforgetful-
nessofGod.

6
Onemustknowwhatcontainsandnotbecomedis-
persedamongthecontents.Whatcontainsisabove
all the permanent miracle of existence, then the
miracleofconsciousnessorintelligence,andthenthe
miracleofjoy,whichlikeanexpansiveandcreative
powerfillsasitweretheexistentialandintellectual
spaces.

23
 6

Whatcanaholyjoy,aholysadness,aholypassion,a
holyangerbe?
Adispositionisholytotheextentthatitdrawsus
closertoGod,whichpresupposesthequalityofthe
subjectaswellasthatoftheobject.Joy,forexample,
canbeholyonlyonconditionthatitnotbemingled
withanyfaultofsoul,andtheobjectcanbeholyonly
iftherebenothinginitwhichinfactdoesnotdraw
usawayfromGod.
Butwithouthavingalwaystotakeintoaccount
the possible complexity of modalities, we shall say
simplythatthedispositionofthesoulisholywhen
its object or motivation is on the side of God, and
when the soul is virtuous to the point of being in
conformitywiththisobjectormotivation.
Ontheonehand,theheavenlyobjectsanctifies
theearthlysubject;ontheotherhand,thevirtuous
subjectsanctifiestheearthlyobject,forthissubjectis
heavenlyinitsturn.

24
 6

Tobeintelligentistoknowhowtodistinguishbe-
tweentheessentialandthesecondary;butitisalso
tointuittheessencesorarchetypesinphenomena.In
otherwords,intelligencemaybeeitherdiscriminat-
ing or contemplative, unless it be that discernment
andcontemplationareinbalance.
DiscernmentpertainsmoretotheAbsolute,and
contemplationmoretotheInfinite;wecouldalsosay
thatwill,orrealization,pertainsmoretotheAbso-
lutenessoftheSovereignGood,whilesentiment,or
love,pertainsmoretoitsInfinitude.

6
Themysteryofcertitudeisthatontheonehand,the
truthisinscribedintheverysubstanceofourspirit
since we are made in the image of God and that
ontheotherhand,wearewhatweareabletoknow;
nowwecanknowallthatis,andThatwhichaloneis.

25
 6

Faithispeaceofheartarisingfromanalmostbound-
lesscertainty,whichthusescapesbyitsverynature
fromtherightsofdoubt;humanintelligenceismade
for transcendence, on pain of being no more than
a multiplication of animal intelligence. Thus faith,
apartfromitscompletionbyitscontent,isourdispo-
sitiontoknowbeforeknowing;evenmore,thisdis-
positionisalreadyknowledgeinthatitderivesfrom
theinnatewisdomwhichitispreciselythefunction
oftherevealedcontentoffaithtoreanimate.

6
ThefoundationofspiritualascentisthatGodispure
Spirit and that man resembles Him fundamentally
throughtheintelligence;mangoestowardsGodby
means of that which is, in him, most conformable
toGodnamelytheintellectwhichisatthesame
time both penetration and contemplation and has
asitssupernaturallynaturalcontenttheAbsolute
whichilluminesanddelivers.

26
 6

Fundamentally there are only three miracles: exis-

tence, life, intelligence; with intelligence, the curve
springingfromGodclosesonitselflikearingthatin
realityhasneverbeenpartedfromtheInfinite.

6
Intelligence, insofar as it belongs to us, is not suffi-
cientuntoitself,buthasneedofnoblenessofsoul,of
pietyandvirtue,ifitistoriseaboveitshumanpar-
ticularityandbereunitedwithintelligenceassuch.

6
Theintelligenceoftheanimalispartial,thatofman
istotal;andthistotalityisexplainedonlybyatran-
scendentrealitytowhichtheintelligenceispropor-
tioned.

27
 6

Objectivity, whereby human is distinguished from

animal intelligence, would lack sufficient reason
withoutthecapacitytoconceivetheabsoluteorthe
infinite,orwithoutthesenseofperfection.

6
Objectivity is the essence of intelligence, but intel-
ligence is often farfrombeing conformedtoitses-
sence.

6
Intelligenceisbeautifulonlywhenitdoesnotdestroy
faith, and faith is beautiful only when it is not op-
posedtointelligence.

6
The fact that spiritual realism, or faith, pertains to
the intelligence of the heart and not to that of the
mind,permitsonetounderstandthatinspirituality,
the moral qualification is more important than the
intellectualqualification,andbyfar.

28
 6

Amongthequalitiesthatareindispensableforspiri-
tualityingeneral:firstly,amentalattitudewhichfor
want of a better term could be designated by the
word objectivity: this is a perfectly disinterested
attitudeoftheintelligence,andhenceonethatisfree
fromambitionandprejudiceandtherebyaccompa-
niedbyserenity.Secondly,wewouldmentionaqual-
ityconcerningthepsychiclifeoftheindividual:this
isnobility,orthecapacityofthesoultoriseabove
allthingsthatarepettyandmean;basicallythisisa
discernment,inpsychicmode,betweentheessential
andtheaccidental,orbetweentherealandtheun-
real.Finally,thereisthevirtueofsimplicity:manis
freed from every unconscious complex or compul-
sion stemming from self-love; he is free from pre-
tension,ostentation,ordissimulation;inaword,he
is without pride. Every spiritual method demands
aboveallanattitudeofpoverty,humility,andsim-
plicityoreffacement,anattitudewhichislikeanan-
ticipationofExtinctioninGod.

29
 6

Thesynthesisandthesubstanceofthemoralquali-
tiesorofthevirtuesisDevotion:theintegralattitude
of man before God, made of reverential Fear and
confidentLove.

6
OnecannotloveGodwithoutfearingHim,anymore
thanonecanloveonesneighborwithoutrespecting
him;nottofearGodistopreventHimfromshowing
mercy.

6
Without fear of God as a basis, nothing is possible
spiritually, for the absence of fear is a lack of self-
knowledge.

6
TofearGodisfirstofalltosee,onthelevelofaction,
consequences in causes, sanction in sin, suffering in
error;toloveGodisfirsttochooseGod,thatisto
say,topreferwhatbringsonenearerHimoverwhat
estrangesfromHim.

30
 6

Iamresponsible,beforeGod,formysoul;allelseI
leaveinthehandsofGod.Thismeans,firstly:Iam
not responsible for what others do; and secondly:
I cannot change the world, or do away with every
wrong,andIneednotfretoverthis.
Iamresponsible,beforeGod,formysoul,hence
formyspiritualandsocialduties;Idiscriminatebe-
tweenwhatisessentialandwhatisnot,orbetween
therealandtheunreal.AllelseIleaveinthehands
ofGod:sucharethevirtuesofresignationandtrust.

6
ItisreadilysaidthatGod,orthedivineEssence,is
absolutely indefinable or ineffable; nevertheless, if
oneweretoaskuswhichNameconveysthedivine
Essence,wewouldsaythatitistheHoly,forholi-
nessdoesnotlimitinanyway,anditincludesallthat
isdivine;moreover,thenotionofholinesstransmits
theperfumeoftheDivineassuch,hencethatofthe
Inexpressible.

31
 6

Manisabletoknow,towill,tolove.WeknowGod
in distinguishing Him from what is not He and in
recognizingHiminwhatbearswitnesstoHim;we
will God in accomplishing what leads to Him and
inabstainingfromwhatremovesfromHim;andwe
loveGodinlovingtoknowandtorealizeHimand
inlovingthatwhichbearswitnesstoHim,aroundus
andwithinus.

6
Virtueis,infact,theinitialformofspiritualUnion;
withoutit,ourknowingandourwillingareofnouse
to us. Virtuethe deiformity of the feeling soul
makes fruitful both willing and knowing, it opens
both faculties to Grace; it is thus that virtue is our
Life,thatis,areadinesstoreceiveandapresenti-
mentoftheDivineLifeinus.

6
GodbeingAllthatis,wemustknowHim,orlove
Himwithallthatweare;thequalityoftheObject
callsforththatofthesubject.ToknowGodisto
haveasperfectanawarenessofHimaspossible;to
love God is to tend towards Him in as perfect a
manneraspossible.

32
 6

ThegiftofoneselftoGodisalwaysthegiftofoneself
toall;togiveoneselftoGodthoughitwerehidden
fromallistogiveoneselftoman,forthisgiftofself
hasasacrificialvalueofanincalculableradiance.

6
The consciousness of Being, or of the divine Sub-
stance,liberatesusfromnarrowness,fromagitation,
fromnoise,andfrompettiness;itisdilation,calm,si-
lence,andgrandeur.Everymaninhisinnermostheart
lovespureBeing,theinviolableSubstance,butthis
loveisburiedunderalayerofice.Everyloveis,inits
depth,atendencyoftheaccidenttowardstheSub-
stanceandforthatveryreasonadesireforextinction.

6
ToextinguishoneselfortodisappearintheWill
ofGod,isatthesametime,andcorrelatively,tobe
atthedispositionoftheDivinePresence.

6
Onecanlovemanonlyasheshouldbeloved,onlyin
functionoftheTruthandofGod.

33
 6

Truthisthereasonformansexistence;itconstitutes
ourgrandeurandrevealstousourlittleness.

6
Even though we may be aware of certain qualities
whichareapparentlyourown,weareincapableof
measuring ourselves with the measures of the Ab-
solute. Whatever our worth, it is always nothing
in comparison with the Divinity; we are therefore
wastingourtimemullingovernothingness.Theonly
thingthathasanymeaningforusisthesavingcon-
sciousnessoftheAbsoluteor,whathumanlyspeak-
ingcomestothesamething,theloveofGod.

6
Thereisnotruegreatnessapartfromtruth.

6
Ifwewanttruthtoliveinus,wemustliveinit.

6
Truthisnecessaryfortheperfectionofvirtuejustas
virtueisnecessaryfortheperfectionoftruth.

34
 6

Everymanlovestoliveinlightandinfreshair;no
onelovestobeenclosedinagloomy,airlesstower.
Itisthusthatoneoughttolovethevirtues;anditis
thusthatoneoughttohatethevices.Nomanwho
enjoyslightorairwoulddreamofsaying:Iamthe
sun, or I am the sky; one loves the atmosphere
oflightandair,andthatiswhyoneentersintoit.It
isthusthatonemustenterintothevirtues:because
theyimposethemselvesbytheirnatureandbecause
onelovestheirambience.

6
A virtue is a divine perfume in which man forgets
himself.

6
TruthandHoliness:allvaluesareinthesetwoterms;
allthatwemustloveandallthatwemustbe.

6
Thereisnovalidvirtuewithoutpiety,andthereisno
authenticpietywithoutvirtue.

35
 6

Virtue is less the effort of acquiring qualities than

theabsenceoffaults;for,whenevilisdissolvedfrom
within and combated from without, virtue shines
forth; from the beginning it has slept within man,
giventhatitstemsfromhisdeiformity.

6
Virtueimpliesasmuchasenseofourlittlenessasit
doesasenseofthesacred.

6
PovertybeforeGodbecomesrichnessbeforemen:in
otherwords,receptivitytowardsGodbecomesradi-
anceandgenerositytowardsmen.

6
Without generosity towards the world one cannot
openoneselftoGoodnessandMercy.

6
The cosmic, or more particularly, the earthly func-
tionofbeautyistoactualizeintheintelligentcrea-
ture the Platonic recollection of the archetypes, all
thewayintotheluminousNightoftheInfinite.

36
 6

Beauty is a reflection of divine beatitude; and since

God is Truth, the reflection of His beatitude will
bethatmixtureofhappinessandtruthfoundinall
beauty.

6
Sacredarthelpsmanfindhisowncenter,thatkernel
whosenatureistoloveGod.

6
TheSacredisanapparitionoftheCenter,itimmobi-
lizesthesoulandturnsittowardstheInward.

6
HandinhandwiththesenseoftheDivinegoesthe
propensitytorespectandtheneedtovenerate;apre-
disposition which excludes profanity and triviality,
andwhichis,therefore,opposedtoallthatisdisper-
sion, ugliness, and noise. In creation all beauty is a
doortotheSacredandaremembranceofGod;anact
ofadoration.

37
 6

Thebeautyofthesacredisasymboloraforetasteof,
andsometimesameansfor,thejoythatGodalone
procures.

6
The sacred is the presence of the center in the pe-
riphery,oftheimmutableinthemoving;dignityis
essentiallyanexpressionofit,forindignitytoothe
centermanifestsoutwardly;theheartisrevealedin
gestures.Thesacredintroducesaqualityoftheabso-
luteintorelativitiesandconfersonperishablethings
atextureofeternity.

6
The essential function of sacred art, apart from its
simpledidacticrole,istotransferSubstance,which
isbothoneandinexhaustible,intotheworldofac-
cidentandtobringtheaccidentalconsciousnessback
toSubstance.Onecouldsayalsothatsacredarttrans-
posesBeingtotheworldofexistence,ofactionorof
becoming,orthatinacertainwayittransposesthe
Infinitetothefiniteworld,orEssencetotheworld
offorms;ittherebysuggestsacontinuityproceeding
from the one to the other, a way starting from ap-
pearanceoraccidentandissuingforthintoSubstance
orintoitscelestialreverberations.

38
 6

Thislowerworldisanexilewhilebeingatthesame
timeareflectionofParadise.

6
There is, inthemanwhoby natureisabeliever
or who belongs to the elect, a legacy of the lost
Paradise,andthisistheinstinctforthetranscendent
andthesenseofthesacred;itisontheonehandthe
dispositiontobelieveinthemiraculous,andonthe
otherhandtheneedtovenerateandtoworship.To
thistwofoldpredispositionmustnormallybeaddeda
twofolddetachment,oneinregardtotheworldand
earthlylife,andtheotherinregardtotheego,toits
dreamsanditspretensions.

6
Nature offers both vestiges of the earthly Paradise
andforeshadowingsoftheheavenlyParadise.

6
Gracesurroundsusinfinitely,anditisonlyourhard-
nessthatmakesusimpervioustoitsradiation,which
isinitselfomnipresent;itisthesoulthatisabsent,
notgrace.

39
 6

Doubtless,wemayfeelgraces,butwemaynotbase
ourselvesuponthem.Godwillnotaskuswhatwe
haveexperienced,butHewillaskuswhatwehave
done.

6
Whenamanexperiencesaspiritualstateoragrace,
or if he has a vision or an audition, he must never
desire that it be produced again, and above all, he
mustnotbasehisspirituallifeuponsuchaphenom-
enonnorimaginethatithasconferredanyeminence
whateveruponhim.Theonlythingthatcountsisto
practicewhatbringsusclosertoGod,whileobserv-
ingtheconditionsthatthispracticerequires;wedo
nothaveGodsmeasures,andwedonotneedtoask
ourselveswhatweare.Lifeisadream,andtothink
ofGodistoawaken;anditistobeinHeavenalready
herebelow.

40
 6

Humanlifeisstuddedwithuncertainties;manloses
himselfinwhatisuncertaininsteadofholdingonto
whatisabsolutelycertaininhisdestiny,namelydeath,
Judgment,andEternity.Butbesidesthesethereisa
fourthcertainty,immediatelyaccessiblemoreoverto
humanexperience,andthisisthepresentmoment,
inwhichmanisfreetochooseeithertheRealorthe
illusory, and thus to ascertain for himself the value
ofthethreegreateschatologicalcertainties.Thecon-
sciousness of the sage is founded upon these three
points of reference, whether directly or in an indi-
rectandimplicitmannerthroughremembranceof
God.

6
ParadiseistherewhereGodis.Henceremainnextto
God,andParadiseshallbetherewhereyouare.

41
 6

Therearetwomomentsinlifewhichareeverything,
andthesearethepresentmoment,whenwearefree
to choose what we would be, and the moment of
deathwhenwehavenolongeranychoiceandwhen
thedecisionbelongstoGod.
Ifthepresentmomentisgood,deathwillbegood;
if we are now with Godin this present which is
ceaselesslybeingrenewedbutwhichremainsalways
thisoneandonlymomentofactualityGodwillbe
withusatthemomentofourdeath.
TheremembranceofGodisadeathinlife;itwill
bealifeindeath.

6
TheactualizationoftheconsciousnessoftheAbso-
lutenamelytheremembranceofGodorprayer
insofar as it brings about a fundamental confronta-
tionofcreatureandCreatorisalreadyadeathanda
meetingwithGodanditplacesusalreadyinEternity;
it is already something of Paradise and even, in its
mysteriousanduncreatedquintessence,something
ofGod.Quintessentialprayerbringsaboutanescape
fromtheworldandfromlife,andtherebyconfersa
newanddivinesapupontheveilofappearancesand
thecurrentofforms,andafreshmeaningtoourpres-
enceamidtheplayofphenomena.

42
 6

Serenity is to keep oneself so to speak above the

clouds, in the calm and coolness of emptiness and
far from all the dissonances of this lower world; it
is never to allow the soul to immerse itself in im-
passesofdisturbances,bitterness,orsecretrevolt,for
itisnecessarytobewareofimplicitlyaccusingBeing
whenaccusingsomephenomenon.
Wewouldalsosaythatserenityconsistsinresign-
ingoneselftothatdestiny,atonceuniqueandperma-
nent,whichisthepresentmoment,tothisitinerant
nowthatnoonecanavoidandthatinitssubstance
pertainstotheEternal.Themanwhoisconsciousof
thenatureofpureBeingwillinglyremainsinthemo-
mentthatHeavenhasassignedhim;heisnotfever-
ishlystrainingtowardsthefuturenordoeshedwell
lovingly or sadly over thepast.The pure present is
themomentoftheAbsolute:itisnowneitheryes-
terdaynortomorrowthatwestandbeforeGod.

43
 6

It is correct to say that no one escapes his destiny;

butitisrighttoaddaconditionalreservation,name-
ly that fatality comprises different degrees, because
ournaturedoesso.Ourdestinyisdependentonthe
personal levelhigh or lowat which we halt or
inwhichweencloseourselves;forwearewhatwe
wanttobeandweundergowhatweare.

6
Everyinjusticethatweundergoatthehandsofmen
isatthesametimeatrialthatcomestousfromGod.

6
ToacceptatrialistothankGodforit,withtheun-
derstandingthatitpermitsusavictory:adetachment
withrelationtotheworldandwithrelationtothe
ego.

6
He is detached who never forgets the ephemeral
natureofthethingshepossessesandwhoconsiders
themloans,notpossessions.

44
 6

Evenourownspiritdoesnotbelongtous,andwe
havefullaccesstoitonlytotheextentweknowthis.

6
Thesufficientreasonforhumanintelligenceisthatof
whichitaloneiscapable:namelyknowledgeofthe
SovereignGood,andinconsequenceallthatrefersto
itdirectlyorindirectly.
Similarly,thesufficientreasonforthehumanwill
isthatofwhichitaloneiscapable:namelythechoice
oftheSovereignGoodandinconsequencetheprac-
ticeofallthatleadstoit.
Similarly again, the sufficient reason for human
loveisthatofwhichitaloneiscapable:namelylove
oftheSovereignGoodandallthatatteststoit.

6
Totalityofintelligenceimpliesfreedomofwill.This
freedomwouldbemeaninglesswithoutanendpre-
figured in theAbsolute; without the knowledge of
Godandofourfinalends,itwouldbeneitherpos-
siblenoruseful.

45
 6

Thehighestspiritualaptituderesidesinmanscapac-
itytosurpasshimselfinviewofGod;thiscapacityis
nothingwithoutgrace,butgracedemandsthiscapac-
ityasnectardemandsavessel.

6
Thehumanbeing,byhisnature,iscondemnedtothe
supernatural.

6
ThesupremeRealconcernsusintwoways:onthe
onehanditistheImmutable,whichdeterminesus,
andontheotherhanditistheLiving,whichattracts
us.

6
TobelieveinGodistobecomeagainwhatweare;to
becomeittotheveryextentthatwebelieveandthat
believingbecomesbeing.

46
 6

Itisnecessarytowalkstraightaheadonthecrestof
faith,andtosayyestotheSovereignGoodwhich
lightsourwayandwhichistheGoal.

6
It could be said that faith is that something which
makes intellectual certitude become holiness; or
whichistherealizatorypowerofcertitude.

6
Humanly,nooneescapestheobligationtobelieve
inordertobeabletounderstand.

6
Themeaningandsufficientreasonofmanistoknow,
andtoknowisineluctablytoknowtheDivinity.

6
Spiritually speaking, to know oneself is to be con-
scious of ones limitations and to attribute every
qualitytoGod.

47
 6

Man deems himself good even before God, who is

Perfection,andwhenheendeavorstorecognizehis
wretchedness he again deems himself good on ac-
countofthiseffort.

6
Man cannot escape the duty of having to do good;
itisinfactimpossibleundernormalconditionsnot
todogood;butwhatmattersisthatheknowsitis
Godwhoacts.AmeritoriousworkbelongstoGod,
though we participate in it; our works are good
or betterto the extent we are penetrated by this
awareness.

6
Godlikestoshatterandtorenewformsorthehusks
ofthings;forHewantsourheartsandisnotcontent
withouractionsalone.

6
OnlyheissavedwhotrustsinGod,andonlyhecan
havetrustinGodwhoisbenevolentandgenerous.

48
 6

Nobilityismadeofelevationandcompassion;byel-
evationitwithdrawsfromthings,andbycompassion
it comes back to them; but it comes back to them
alsobydiscernmentandjustice,foritisnotmadeof
charityalone,itisalsomadeofresistance,giventhe
natureoftheworldinwhichithastomanifestitself.

6
Nobilityofcharacterisbeautyandgrandeurofsoul;
itisthereforeVirtueassuch.AndbeforehavingVir-
tue,onehastohavethesenseofVirtue,theloveof
moralbeauty;alovewhichisefficacioustotheex-
tentthatitissincere.

6
ThesubstanceofhumanknowledgeisKnowledgeof
thedivineSubstance.

6
OnlythescienceoftheAbsolutegivesmeaningand
disciplinetothescienceoftherelative.

49
 6

It is appropriate to distinguish equally between a

knowledgethatisactiveandmental,namelydoctri-
naldiscernment,bywhichwebecomeconsciousof
theTruth,andaknowledgethatispassive,receptive,
and cardiac, namely invocatory contemplation, by
whichweassimilatewhatwehavebecomeawareof.

6
Thesoulisimmortalbecauseitiscapableofknowing
theAbsolute;anditiscapableofknowingtheAbso-
lutebecauseitisimmortal.

6
One of the proofs of our immortality is that the
soulwhichisessentiallyintelligenceandconscious-
nesscould not have an end that is beneath itself,
namely matter or the mental reflections of matter;
thehighercannotbemerelyafunctionofthelower,
it cannot be merely a means in relation to what it
surpasses.Thusitisintelligenceinitselfandwithit
ourfreedomwhichprovesthedivinescopeofour
natureandourdestiny.Whetherpeopleunderstand
itornot,theAbsolutealoneisproportionatetothe
essenceofourintelligence.

50
 6

Humanintelligenceisessentiallyobjective,andthus
total:itiscapableofdisinterestedjudgment,reason-
ing, assimilating and deifying meditation, with the
help of grace. This character of objectivity also be-
longstothewillitisthischaracterthatmakesithu-
manandthisiswhyourwillisfree,inotherwords
capable of self-transcendence, sacrifice, and ascesis.
Likewiseforoursoul,oursensibilityandourcapacity
forloving:thiscapacity,beinghuman,isbydefinition
objectiveandthusdisinterestedinitsessenceorinits
primordial and innocent perfection; it is capable of
goodness,generosity,andcompassion.Itisfromthis
specificnature,madeoftotalityandobjectivity,that
thevocationofman,togetherwithhisrightsandhis
duties,derives.

6
Thehabitualdreamofordinarymanlivesonthepast
andthefuture;hishearthangs,asitwere,overthe
pastandiscarriedawaybythefutureatoneandthe
sametime,insteadofrestinginBeing.GodisBeingin
theabsolutesense,HeisImmutableandOmniscient;
HeloveswhatconformstoBeing.

51
 6

Lifeisadream,andtothinkofGodistoawaken.

6
WhenmanabsentshimselffromtheworldforGod,
GodmakesHimselfpresentintheworldforman.

6
BewithGodwhentimesareeasy,then,whentimes
aredifficult,Godwillbewithyou.

6
Lifeisnot,aschildrenandworldlypeoplebelieve,a
kindofspacefilledwithpossibilitiesofferingthem-
selves to our good pleasure; it is a road which be-
comesmoreandmorenarrow,fromthepresentmo-
menttodeath.Attheendofthisroadthereisdeath
andtheencounterwithGod,theneternity;now,all
these realities are already present in prayer, in the
timelessactualityofthedivinePresence.

52
 6

Man possesses a soul, and to have a soul means to

pray. Like the soul itself, prayer comprises modes
andeachmodecontainsavirtue;topray,then,isto
actualize a virtue and at the same time to sow the
seedofit.FirstofallcomesresignationtotheWillof
God:acceptanceofourdestinyinsofaraswecannot
andshouldnotchangeit;thisattitudehastobecome
second nature with us, given that there is always
somethingfromwhichwecannotescape.Correlative
to this attitude or virtue there is the compensating
attitudeoftrust:whosoputshistrustinGod,while
conformingtotheDivinedemands,willfindGodal-
together disposed to come to his aid; but what we
expectfromHeavenwemustourselvesoffertooth-
ers:whosodesiresmercyforhimselfmusthimselfbe
merciful.

6
Every time man stands before God wholehearted-
lythatis,poorandwithoutbeingpuffeduphe
standsonthegroundofabsolutecertitude,thecer-
titudeofhisconditionalsalvationandthecertitude
ofGod.AndthatiswhyGodhasgivenusthegiftof
thissupernaturalkeythatisprayer:inorderthatwe
might stand before Him as in the primordial state,
andasalwaysandeverywhere;orasinEternity.

53
 6

Orison, or quintessential prayer, implies an inward

alternative, a choice between an imperfection aris-
ing from our nature and the remembrance of God,
which is perfection. This alternative is above all an
innerone,otherwisewewouldhavenorighttoany
outwardact,anditisrelative,otherwisewewould
havenorighttoanyexclusivethought.Nowquint-
essentialprayercansuperimposeitselfoneverylicit
act,andifitcannotdothesamewithregardtoevery
usefulorbeautifulthought,itcanatleastcontinueto
vibrateduringsuchathought.

6
Prayerinthewidestsensetriumphsoverthefour
accidentsofourexistence:theworld,life,thebody,
thesoul;wemightalsosay:space,time,matter,de-
sire.Itissituatedinexistencelikeashelter,likean
islet.Initaloneweareperfectlyourselvesbecauseit
putsusintothepresenceofGod.Itislikeadiamond,
whichnothingcantarnishandnothingcanresist.

6
Ifpetitionisacapitalelementofprayer,itisbecause
wecandonothingwithoutthehelpofGod;mans
resolvesoffernoguaranteeifhedoesnotaskforthis
help.Itisnotenoughforamantoformulatehispeti-
tion,hemustexpressalsohisgratitude,resignation,
regret,resolution,andpraise.

54
 6

The aim of individual prayer is not only to obtain

particularfavors,butalsothepurificationofthesoul:
itloosenspsychicknotsor,inotherwords,dissolves
subconsciouscoagulationsanddrainsawaymanyse-
cretpoisons;itexternalizesbeforeGodthedifficul-
ties,failures,andtensionsofthesoul,whichpresup-
posesthatthesoulbehumbleandgenuine,andthis
externalizationcarried out in the face of theAb-
solutehas the virtue of reestablishing equilibrium
andrestoringpeace,inaword,ofopeningustograce.

6
Everythinghasalreadybeensaid,andevenwellsaid;
butitisalwaysnecessarytorecallitanew,andinso
doing,dowhathasalwaysbeendone:toactualizein
thoughtthecertitudescontained,notinthethinking
ego,butinthetranspersonalsubstanceofthehuman
intelligence.Inasmuchasitishuman,intelligenceis
total, hence essentially capable of the sense of the
Absolute and correspondingly, of the sense of the
relative;toconceivetheAbsoluteisalsotoconceive
therelativeassuch,andconsequentlytoperceivein
theAbsolutetherootsoftherelativeand,withinthe
relative,thereflectionsoftheAbsolute.

55
 6

The only question that matters is our relationship

withGod.
Oneshouldneverask:Whatismyworth?nor:
Am I worthy of having a relationship with God?
For,inthefirstplace,thequestionofourworthdoes
notarise;theonlythingthatmattersisoursincerere-
lationshipwithGod,outsideofwhichthereisnode-
cisivehumanvalue.Inthesecondplace,thequestion
ofourdignityinrelationtoGoddoesnotariseeither;
beingmen,wearebydefinitionvalidinterlocutors
forGod,andbesideswehavenochoice;wearenec-
essarilyinterlocutors,preciselybecausewebelongto
thehumanspecies.
And allofour relationshipswiththeworldde-
penduponourrelationshipwithGod.Anditisthis
verticalrelationshipthatauthorizes,andevenobliges
ustotrust:toplaceallofourcaresinGodshands.

56
 6

TheWayissimple;itismanwhoiscomplicated.
Onehastofightthiscomplicationofthesoul,or
thedifficultiesthatthesoulsuffersorthatitcreates,
inthreeways.
ThroughtheIntelligence:manbecomesconscious
oftherelativityandtherebyofthenothingnessof
thingsinfunctionoftheabsolutenessofGod.
Through the Will: man puts the Remembrance
ofGodthusconsciousnessoftheRealinplaceof
theworld,oroftheego,orofagivendifficultyofthe
worldortheego.
ThroughVirtue:manescapestheegoanditsmis-
eries in withdrawing into his Center, in relation to
whichtheegoisoutward,asistheworld.
These are the three perfections or the three
norms.Perfectionofintelligence;perfectionofwill;
perfectionofsoul.
When the soul has recognized that its true be-
ingisbeyondthisphenomenalnucleuswhichisthe
empiricalegoandwhenitwillinglyholdsfasttothe
Centerandthisisthechiefvirtue,poverty,oref-
facement,orhumilitytheordinaryegoappearsto
thesoulasoutwardtoitself,andtheworld,onthe
contrary,appearstoitasitsownprolongation;allthe
moresosinceitfeelsitselfeverywhereintheHand
ofGod.

57
 6

Godhasopenedagateinthemiddleofcreation,and
thisopengateoftheworldtowardsGodisman;this
opening is Gods invitation to look towards Him,
to tend towards Him, to persevere with regard to
Him,and toreturntoHim.Andthisenablesusto
understandwhythegateshutsatdeathwhenithas
beenscornedduringlife;fortobemanmeansnoth-
ing other than to look beyond and to pass through
thegate.Unbeliefandpaganismarewhateverturns
itsbackonthegate;onitsthresholdlightanddark-
nessseparate.ThenotionofHellbecomesperfectly
clearwhenwethinkhowsenselessitisandwhata
wasteandasuicidetoslipthroughthehumanstate
withoutbeingtrulyman,thatis,topassGodby,and
thustopassourownsoulsby,asifwehadanyright
tohumanfacultiesapartfromthereturntoGod,and
asiftherewereanypointinthemiracleofthehu-
manstateapartfromtheendwhichisprefiguredin
manhimself;oragain:asifGodhadhadnomotive
ingivingusanintelligencewhichdiscernsandawill
whichchooses.
Granted that this gate is a centerand it must
beonesinceitleadstoGoditcorrespondstoarare
andpreciouspossibility,andonethatisuniqueforits
surroundings.Andthisexplainswhythereisadam-
nation; for he who has refused to pass through the
gatewillneverafterwardsbeabletocrossitsthresh-

58
 6

old. Hence the representation of the afterlife as an

implacable alternative: seen from the gatethat is,
fromthehumanstatethereisnochoiceotherthan
betweentheinsideandtheoutside.

6
What means everything for man is that the intelli-
genceshouldbecomeinfact,thankstothecontent
whichcorrespondstoit,whatitisinprinciple,and
likewise, that the will should become really free
thankstotheobjectwhichcorrespondstoit.Inother
terms:theintelligenceisnottrulyintelligenceexcept
insofarasitdiscernsbetweentheRealandtheillu-
sory,andthewillisnottrulyfreeexceptinsofaras
itstrivestowardstheReal.

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 6

The prerogative of the human state is objectivity,

whosequintessentialcontentandultimatereasonfor
beingistheAbsolute.Objectivityofintelligencefirst
ofall;thenobjectivityofthewill;andfinallyobjec-
tivityofthesoul,ofsensibility,ofcharacter,thatis,
objectivitybothaestheticandmoral.Theintelligence
isobjectivetotheextentthatitregistersthatwhich
is;thewillisobjectivetotheextentthatitloves
byrealizingitwithinitselfwhatisworthyofbeing
loved.
The subject, whether it is intellective, volitive,
oraffective,seeksboththecontingentandtheAbso-
lute;boththefiniteandtheInfinite;boththeimper-
fectandthePerfect.Itseeksthecontingentbecauseit
isitselfcontingent,andtotheextentthatitisso;and
itseekstheAbsolutebecauseitgraspstheAbsolute
byitscapacityforobjectivity,precisely.
Objectivity is a kind of death of the subject in
the face of the reality of the object; the subjective
compensationofthisextinctionisnoblenessofchar-
acter.Onemustnotlosesightofthefact,moreover,
thatthetranscendentObjectisatthesametimethe
immanent Subject, which is affirmed in the know-
ingsubject,totheextentthatthelatteriscapableof
objectivity.
Objectivityisnoneotherthanthetruth,inwhich
thesubjectandtheobjectcoincide,andinwhichthe
essentialtakesprecedenceovertheaccidentalorin

60
 6

whichthePrincipletakesprecedenceoveritsmani-
festationeither by extinguishing it, or by reinte-
gratingit,accordingtothediverseontologicalaspects
ofrelativityitself.

6
Ithasbeensaidthatmanisarationalanimal;while
this formulation is insufficient and ill-sounding, it
nonethelesspointstoanundeniabletruth,thoughin
anellipticalfashion,fortherationalfacultyactually
servestounderscorethetranscendenceofmaninre-
lationtotheanimal.Manisrationalbecausehepos-
sessestheIntellect,whichbydefinitionhasacapacity
fortheabsoluteandthereforeasenseoftherelative
as such; and he possesses the Intellect because he
is made in the image of God, which he demon-
stratesitishardlynecessarytoaddbyhisphysical
form, his gift of speech, and his ability to produce
andconstruct.Manisatheophanyinhisformaswell
asinhisfaculties.

6
Man finds his plenitude by placing himself in the
moldofthehumanLogos,whoseintelligence,will,
andsoulbelongfullytoGod.

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 6

Thefoundationofthespirituallifeandhenceofthe
meaning of life as such is, on the one hand, Truth,
hence the Certainty of the Supreme Real, which is
theSovereignGood,andontheotherhandthePath,
hencetheDesireforSalvation,whichisthesupreme
Happiness.
To these two imperatives there are necessarily
joinedtwoqualitiesorattitudes:Resignationtothe
WillofGodandTrustintheGoodnessofGod.
Thesequalitiesintheirturnimplytwoothervir-
tues:GratitudeandGenerosity.
GratitudetowardsGodistoappreciatethevalue
ofwhatGodgivesusandofwhatHehasgivenus
fromourbirth.
Gratitudetowardsmanistoappreciatethevalue
ofwhatothersgiveus,includingsurroundingnature;
thesegiftscoincideultimatelywiththegiftsofGod.
GenerositytowardsGodifonemaysaysois
togiveourselvestoGod,thequintessenceofthisgift
beingsincereandperseveringorison.
Generosity towards man is to give ourselves to
others,throughcharityinallitsforms.

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 6

The two great basic virtues are humility and char-

ity; in other words: self-knowledge and generosity
towardsothers.
Self-knowledge: we do not say that one has to
underestimate oneself and overestimate others; we
saythatonemustnotoverestimateoneselfnorun-
derestimateothers.Still,itisbettertounderestimate
oneselfandtooverestimateothersthantohavethe
oppositeattitude.
Generosity:wedonotsaythatonehastogrant
favors to others which are contrary to their nature
andwhichthereforetheywouldabuse;wesaythat
onehastograntthemfavorsfromwhichtheymay
benefit without being tempted to abuse them. In
otherwords:onemustnotheapfavorsuponothers
whentheyarenotdeserved,butonemustgrantoth-
ersallpossibleextenuatingcircumstancesmaterially
andmorally.
Generosityorcharityisnotweakness,any
more than self-knowledgeor humilityis stu-
pidity. This amounts to saying that virtue ought to
conform to the nature of things; that it draws its
noblenessandefficacyfromtruth.Thereisnoright
superior to the right of truth; and beauty is the
splendorofthetrue.

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 6

Povertyisbeingattached,inexistence,neithertothe
subjectnortotheobject.
Much is said about subtle illusions and seduc-
tionswhichleadthespiritualpilgrimastrayfromthe
straight path and provoke his fall. Now, these illu-
sionscanonlyseducehimwhodesiressomebenefit
forhimself,suchaspowersordignitiesorglory,or
whodesiresinwardjoysorcelestialvisionsorvoices
andsoforth,oratangibleknowledgeofdivinemys-
teries.
Buthewho,intheorison,seeksnothingearthly,
sothatheisindifferentaboutbeingforgottenbythe
world,andwhonolongerseeksanysensationfrom
the orison, so that he is indifferent about receiving
anythingsensible,suchamanpossessestruepoverty
andnothingcanseducehim.
In true poverty, there remains only existence
pureandsimple,andexistenceisinitsessenceBe-
ing, Consciousness, and Beatitude. In poverty there
remainsnothingmoreformanthanwhatheis,thus
allthatis.

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 6

The desire to vanquish faults because it is I who

havethemisineffectual,sinceitfallswithinthesame
categoryasthefaultsthemselves.Everyfault,infact,
isaformofegoismorevenofpride.
WemusttendtowardsPerfectionbecauseweun-
derstanditandthereforeloveit,andnotbecausewe
desirethatouregoshouldbeperfect.Inotherterms,
wemustloveandrealizeavirtuebecauseitistrue
andbeautiful,andnotbecauseitwouldbecomeus
ifwepossessedit;andwemusthateandfightagainst
afaultbecauseitisfalseandugly,andnotbecauseit
isoursandbecauseitdisfiguresus.Thenatureofthe
effortmustbedeterminedbytheobjectoftheeffort.
Onemustrealizethevirtuesfortheirownsake,
andnotinordertomakethemmine.
OnemaybesadbecauseonedispleasesGod,but
notbecauseoneisnotholyasothersare.
Tounderstandavirtueistoknowhowtorealize
it;tounderstandafaultistoknowhowtoovercome
it.Tobesadbecauseonedoesnotknowhowtoover-
comeafaultshowsthatonehasnotunderstoodthe
natureofthecorrespondingvirtueandthatonesas-
pirationismotivatedbyegoism.Truthmustbegiven
precedenceoverself-interest.
To possess a virtue is first and foremost to be
without the fault which is contrary to it, for God
createdusvirtuous.HecreatedusinHisimage;faults
aresuperimposed.Moreoveritisnotwewhopossess
virtue,itisvirtuewhichpossessesus.

65
 6

Itislessthepettinessesoftheworldthatpoisonus
thanthefactofthinkingofthemtoomuch.
We should never lose our awareness of the lu-
minous and calm grandeur of the Sovereign Good,
whichdissolvesalltheknotsofthisworldherebe-
low.
The fact that a particular phenomenon is lack-
ing in beauty does not oblige us to lack in beauty
ourselves;discernmentisnotmimicry.Nodoubt,we
musttakeaccountofthedissonancesofthisworld,
butwemustdosowithanawarenessoftheirpropor-
tions,whicharealwaysrelative,andwithoutlosing
contact with the serenity of Necessary Being. This,
quiteevidently,isinnowayrelatedtoafalsedetach-
mentwhichrestspridefullyandhypocriticallyoner-
rorsandinjustices,forgettingthatthereisnoright
superiortothatofthetruth.

66
 6

In spirituality more than in any other domain, it is

importanttounderstandthatapersonscharacteris
apartofhisintelligence:withoutagoodcharacter
one that is normal and consequently nobleintel-
ligence, even if metaphysical, is largely ineffective.
Ourcharacteris,firstofall,whatwewill,andsec-
ondly,whatwelove;intelligenceassuchbeingwhat
weknow,orwhatwearecapableofknowing.And
knowledgeofthatwhichisoutsideusisofnoavail
withoutknowledgeofourselves.
Thatiswhyspiritualqualificationimpliesmoral
qualification;willandsentimentbeingprolongations
oftheintelligence,whichisessentiallythefacultyof
adequation. Will, on the spiritual plane, is the dis-
positiontorealization;andsentimentonthesame
planeisthedispositiontolovewhatisobjectively
loveworthy:thetrue,theholy,thebeautiful,theno-
ble.

67
 6

Beautyisamessagethatimpliesareciprocityanda
commitment: it implies a reciprocity between God
andman,andacommitmentfrommantoGod.
Inandbybeauty,GodgivesusamessageofHis
nature;Herevealsforoursakeanarchetypeandan
essence. Beauty is a manifestation of Mercy, which
pertainstoInfinitude.
ThisgiftofGodrequiresagiftfromman,agift
ofself.Man,havingglimpsedtheDivineBeauty,has
toshowhisgratitudebygivinghimselftoGodinhis
heart;togiveoneselftoGodistheresponsepropor-
tionatetotheearthlybeautyinwhichGod,inreveal-
ingMercy,hasgivenHimselftoman.

6
For some, only the forgetting of the beautifulof
theflesh,accordingtothemcanbringuscloser
toGod,whichisobviouslyavalidpointofview,at
leastinpractice;forothersandthisperspectiveis
themoreprofoundsensiblebeautytoocanbringus
closertoGod,onthetwofoldconditionofacontem-
plativeness that apprehends the archetypes through
theforms,andaninteriorizingspiritualactivitythat
eliminatestheformsinviewoftheEssence.

68
 6

Beauty perceived outwardly must be discovered or

realizedinwardly,forwelovethatwhichweareand
wearethatwhichwelove.Perceivedbeautyisnot
onlythemessengerofaheavenlyanddivinearche-
type,itisalso,andforthatveryreason,theoutward
projectionofauniversalqualityimmanentinus,and
quiteobviouslymorerealthanourempiricalandim-
perfectegogropinglyseekingitsidentity.

6
Whenwewithdrawtowardstheheart,wewillfind
therein all the beauties perceived outwardly; not
as forms, but in their quintessential possibilities. In
turningtowardsGod,mancanneverloseanything.

6
Whenmaninteriorizeshimself,Godsotospeakex-
teriorizesHimselfwhileenrichingmanfromwithin;
thereliesallthemysteryofthemetaphysicaltrans-
parencyofphenomenaandoftheirimmanenceinus.

69
 6

Auditive beauty is to visual beauty as essence is to

form. Music is interiorized formal beauty as formal
beautyisexteriorizedmusic.
Similarly, mental beautypoetryis to corpo-
realbeautyinactiondanceasessenceistoform.
Thusthereisanaffinitybetweenmentalbeautyand
auditive beautypoetry and musicon the one
hand, and between corporeal beauty in action and
visual beautydance and beautiful formson the
otherhand.
Thepointhereistherelationshipbetweenform
andessence,orbetweenmanifestationandarchetype,
orbetweentheoutwardandtheinward.Outwardly
perceivedbeautymustbecome,withinus,archetyp-
alandinteriorizingmusic.Welovethatwhichweare
in our essence, and we must beor becomethat
whichwelove,andthatwhichwehavetherightto
lovebythenatureofthings.Thisisthemeaningof
thebeautiesofthedivinecreationandofsacredart.

70
 6

The sacred is the projection of the celestial Center

into the cosmic periphery, or of the Motionless
Moverintothefluxofthings.Tofeelthisconcretely
istopossessthesenseofthesacred,andtherebythe
instinct of adoration, devotion, and submission; the
sense of the sacred is the awarenessin the world
of that which may or may not beof That which
cannotnotbe,andwhoseimmenseremotenessand
miraculousproximityweexperienceatoneandthe
sametime.Ifweareabletohavethisawareness,it
isbecausenecessaryBeingreachesusinthedepthof
ourheart,byamysteryofimmanencewhichmakes
uscapableofknowingallthatisknowable,andwhich
forthatveryreasonmakesusimmortal.

6
Thesenseofbeauty,actualizedbyavisualoraudi-
tive perception of the beautiful, or by a corporeal
manifestationofbeauty,whetherstaticordynamic,
isequivalenttoaremembranceofGod,provided
itbeinequilibriumwiththeremembranceofGod
properlyspeaking,whichforitspartrequirestheex-
tinctionoftheperceptible.Tothesensoryperception
ofthebeautiful,then,theremustcorrespondawith-
drawaltowardsthesupra-sensiblesourceofbeauty;
theperceptionofasensibletheophanydemandsuni-
tiveinteriorization.

71
 6

Wearesurroundedbyaworldoftumultandincer-
titude;andtherearesuddenencounterswiththings
surprising,incomprehensible,absurd,ordisappoint-
ing.Butthesethingshavenorighttobeproblemsfor
us,andthisifonlybecauseeveryphenomenonhasits
causes,whetherweknowthemornot.
Whatever may be the phenomena and whatev-
er their causes, there is always That Which Is; and
ThatWhichIs,isbeyondtheworldoftumult,con-
tradictions,anddisappointments.ThatWhichIscan
betroubledanddiminishedbynothing;ItisTruth,
Peace,andBeauty.NothingcantarnishIt,andnoone
cantakeItfromus.
Whatever may be the din of the world or the
soul,TruthwillalwaysbeTruth,Peacewillalways
be Peace, and Beauty will always be Beauty. These
Realitiesarealwaystangible,theyarealwayswithin
ourimmediatereach;itsufficestolooktowardsthem
andtosteepourselvesinthem.Theyareinherentin
Existenceitself;theaccidentspass,theSubstancere-
mains.
Let the world be what it is and take refuge in
Truth, Peace, and Beauty, wherein is neither doubt
noranyblemish.

72
 6

Therearepeoplewhotormentthemselvesforeven
slightfaults,committedeveninthedistantpast,yet
inthepresenttheydowhatpleasesGod.Nowitisa
faulttoreproachourselveswithwhatGoddoesnot
reproachus.
God does not reproach us with a sin of which
we are fully aware and which we have the sincere
intentiontocommitnolonger,ifatthesametimewe
practicewhatHerequiresandwhatbringsuscloser
toHim.
Moreover,Goddoesnotaskusabstractlytobe
perfect,butasksusconcretelynottohaveaparticu-
larfaultandnottocommitaparticularsinorstupid-
ity.
Furthermore,onemustnotaskoneselfwhether
God asks this or that of us; if we accomplish what
Godcertainlyasksofusnamelyprayer,invocation,
theelementaryvirtues,andreasonableattitudeswe
shalllearnipso factowhatHemayaskofusaddition-
ally.
Goddoesnotaskofusthatofwhichweareun-
aware,anymorethanHereproachesuswithwhatno
longerexists.
Godconsidersrealities,notdreams.Objectivityis
thekeytoeveryspiritualandmoralvalue.

73
 6

Manhastherightnottoacceptaninjusticemajor
orminorfrommen,buthedoesnothavetheright
nottoacceptitasatrialcomingfromGod.
Hehastherightforitishumantosufferfrom
aninjusticeinsofarashecannotriseaboveit,buthe
mustmakeanefforttodoso;innocasehashethe
right to plunge himself into a pit of bitterness, for
suchanattitudeleadstohell.
Man has no interest, primarily, in overcoming
aninjustice;hehasaninterestprimarilyinsavinghis
soulandinwinningHeaven.Thusitwouldbeabad
bargaintoobtainjusticeatthepriceofourultimate
interests,towinonthesideofthetemporalandto
loseonthesideoftheeternal,whichiswhatmanse-
riouslyriskswhenconcernforhisrightsdeteriorates
hischaracterorreinforceshisfaults.

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 6

WhenweencounterevilandweoweittoGodand
toourselvestomaintainourselvesinPeacewemay
utilize the following arguments. First of all, no evil
canaffecttheSovereignGood,norshouldittrouble
ourrelationshipwithGod;uponcontactwiththeab-
surd,weshouldneverlosesightofabsolutevalues.
Secondly,wemustbeawareofthemetaphysicalne-
cessityofevil.Thirdly,letusnotlosesightofthelim-
itsandtherelativityofevil;forvincit omnia veritas.
Fourthly, it is obviously necessary to resign oneself
to the will of God, that is, to our destiny; destiny,
by definition, is what we cannot escape. Fifthly
andthisfollowsfromtheprecedingargumentGod
wills to try our faith, hence also our sincerity, our
trust,andourpatience;andthatiswhyonespeaks
ofthetrialsoflife.Sixthly,Godwillnotaskusto
account for what others do, nor for what happens
touswhenwearenotresponsibleforit;Heasksus
to account for what we ourselves have done. Sev-
enthly,andfinally,happinessisnotforthislife,but
forthenext;perfectionisnotofthisworld,andthe
lastwordbelongstoBeatitude.

75
 6

Lifeinhumansocietyfavorstheappearanceofsocial
vices,butthisisnotareasonfornotresistingthem,
quitetothecontrary.Victoryoverthevicesisowed
tothemenaroundusaswellastoGodwhoobserves
usandwhowilljudgeus.
First of all there is pride: it is to overestimate
oneselfwhileunderestimatingothers;itistherefusal
toaccepthumiliationwhenthenatureofthingsre-
quiresit;anditisipso factototakeforahumiliation
everyattitudethatsimplyrevealsourlimits.
Nextthereisegoism:itistothinkonlyofones
owninterestandthustoforgetthatofothers.Itisin
thissectorthategocentrismandnarcissismaresitu-
ated,withoutforgettingtouchiness.
Stupidityisthelackofdiscernmentbetweenthe
essentialandthesecondaryand,asaresult,thatmoral
uglinesswhichispettiness;itisalsothelackofsense
ofproportions,henceofpriorities.
Wickedness is the will to harm another, in one
fashionorother;itisespeciallyslander,calumny,and
spite.
Hypocrisyconsistsinpracticingalltheviceswhile
practicing spiritual exercises, which in this context
becomesacrileges.

76
 6

The two great pitfalls of earthly life are outward-

ness and matter; or more exactly disproportionate
outwardnessandcorruptiblematter.Outwardnessis
the lack of balance between our tendency towards
outer things and our tendency towards the inward;
andmatteristhelowersubstancelowerinrelation
toourspiritualnatureinwhichweareimprisoned
onearth.InHeaven,ourmatterwillbetransubstanti-
ated.
What is called for is, not to reject the outward
whileallowingonlytheinward,buttorealizeare-
lationship with the inwarda spiritual inwardness
preciselythat removes from outwardness its dis-
persing and compressing tyranny, and that allows
ustoseeGodeverywhere;thatis,toperceivein
thingssymbolsandarchetypes,inshort,tointegrate
theoutwardintheinwardandtomaketheoutward
asupportforinwardness.Beautyperceivedbyaspiri-
tuallyinteriorizedsoulisinteriorizing.Onemustnot
confuseaproudornarcissisticinwardnesswithholy
inwardness.
And as regards matter: the point is not to deny
itasifthatwerepossiblebuttoremoveoneself
fromitsseductivetyranny;todistinguishinitthear-
chetypalandpurefromtheaccidentalandimpure;to
treatitwithnobilityandsobriety.Forthepureall
thingsarepure.

77
 6

Manissubjecttotwopolesofattraction,thatofthe
outwardworldandthatoftheinwardcenter.Drawn
towardstheoutward,heisplungedinconcupiscence
andanxiety;drawntowardstheinward,hefindscer-
titudeandpeace.
Forman,outwardnessisaright,andinwardnessa
duty.Wehavetherighttooutwardnessinthemea-
sure that we are men, or because we are men; and
wemustrealizeinwardnesshencelivetowardsthe
inwardbecauseourspiritualsubstanceisnotofthis
world;neither,inconsequence,isourdestiny.
The outward is the dimension of accidents; the
inward,thatofsubstance.Ortoputitdifferently:the
outwardisthedimensionofforms;theinward,that
oftheessence.
Whenmanhasachievedabalancebetweenthe
inward and the outward, the outward is no longer
equated with concupiscence and anxiety; it is in a
certainwayinteriorized,itscontentsaretransparent.
Thisistoseethesubstanceintheaccidents,orthe
essenceintheforms.
Whenwewithdrawintotheinward,theinward
bycompensationwillmanifestitselftousintheout-
ward.Noblenessofsoulistohaveasenseofthear-
chetypes.

78
 6

BeingalonewithGod:rightnessofIntentionrequires
thattherenotbeanyfalsenoteinthisdesireforholy
solitude.OnecannotwanttobealonewithGodbe-
causeonescornsmenthiswouldamounttosaying
thatGodaloneisgoodenoughforusandthatwedo
not belong to mankindnor because one overesti-
matesoneself,precisely.Theremustbeinthisholy
desireneitherbitternessnorpride;thesoulthatiso-
latesitselfbeforeGodmusthaveafeelingofgood-
willandrespecttowardsitsfellows,itmustnothave
anyfeelingofpersonalsuperiorityorofresentment.
However,manhasperfectlytherighttoknowthat
theworldisbadtheworldandnotallmenand
hecannotevenbepreventedfromhavingthisaware-
ness;itisapartofDiscernment.Butheisnotalone
inhavingthisawareness,noraloneinlovingGod;nor
aloneinbeinglovedbyGod,aboveall.

79
 6

Thereisanoutermanandaninnerman;thefirstlives
intheworldandundergoesitsinfluence,whereasthe
secondlookstowardsGodandlivesfromtheorison.
Now it is necessary that the outer man not affirm
himselftothedetrimentoftheinnerman;itisthe
inverse which must take place. Instead of inflating
theoutermanandallowingtheinnermantodie,it
isnecessarytoallowtheinnermantoexpand,andto
entrustthecaresoftheoutertoGod.
Whosaysoutermansayspreoccupationsofthe
world,orevenworldliness:ineffectthereisinevery
manatendencytoattachhimselftoomuchtothis
orthatelementofpassinglifeortoworryaboutit
toomuch,andtheadversarytakesadvantageofthis
in order to cause troubles for us. There is also the
desire to be happier than one is, or the desire not
to suffer any injustices, even harmless ones, or the
desirealwaystounderstandeverything,orthedesire
nevertobedisappointed;allofthisisofthedomain
of subtle worldliness, which must be countered by
serenedetachment,bytheprincipialandinitialcer-
taintyofThatwhichalonematters,thenbypatience
andtrust.WhennohelpcomesfromHeaven,thisis
becauseitisaquestionofadifficultywhichwecan
andmustresolvewiththemeanswhichHeavenhas
placedatourdisposal.Inanabsoluteway,itisnec-
essarytofindourhappinessintheorison;thatisto

80
 6

saythatitisnecessarytofindthereinsufficienthap-
pinesssoasnottoallowourselvestobeexcessively
troubledbythethingsoftheworld,seeingthatdis-
sonancescannotbutexist,theworldbeingwhatitis.
There is the desire not to suffer any injustices,
or even simply not to be placed at a disadvantage.
Nowoneoftwothings:eithertheinjusticesarethe
result of our past faults, and in this case our trials
exhaustthiscausalmass;ortheinjusticesresultfrom
ourcharacter,andinthiscaseourtrialsbearwitness
toit;inbothcases,wemustthankGodandinvoke
Himwithallthemorefervor,withoutpreoccupying
ourselves with worldly chaff. One must also say to
oneselfthatthegraceoftheorisoncompensatesinfi-
nitelyforeverydissonancefromwhichwecansuffer,
and that in relation to this grace, the inequality of
terrestrialfavorsisapurenothingness.Letusnever
forgetthataninfinitegracecompelsustoaninfinite
gratitude,andthatthefirststageofgratitudeisthe
senseofproportions.

81
 6

Thefirstcriterionofspiritualityisthatamanmani-
festhisconsciousnessoftheincommensurabilitybe-
tweentheRealandtheillusory,theAbsoluteandthe
relative,Godandtheworld.
The second criterion is that a man manifest his
choiceoftheReal:thatheunderstandtheimperious
necessityforactiveattachmenttotheReal;foracon-
crete,operative,andsavingrelationshipwithGod.
Thethirdcriterionisthat,knowingthattheReal
istheSovereignGoodandthatconsequentlyItcon-
tainsandprojectsallbeauty,amanconformhimself
toItwithallhissoul;forthatwhichheknowstobe
perfect,andthatwhichhewishestoattain,thathe
mustalsobe,andthatheisthroughthevirtues,and
nototherwise.
Manpossessesanintelligence,awill,andasoul:
a capacity for understanding, a capacity for willing,
andacapacityforloving.Eachofthesethreefaculties
comprisesanessentialandsupremefunctionwhich
isitsreasonforbeing,andlackingwhichwewould
notbehumanbeings;afunctiondeterminedbythe
Realandcontributingtosalvation.Totalknowledge,
freewill,anddisinterestedlove;intelligencecapable
ofabsoluteness,willcapableofsacrifice,soulcapable
ofgenerosity.
Allthedogmas,alltheprescriptions,andallthe
meansofareligionhavetheirsufficientreasoninthe

82
 6

threefundamentalvocationsofman:indiscernment,
inpractice,andinvirtue.
And man bears within himself all the gifts and
means of a religion, but he no longer has access to
them on account of the fall; whence precisely the
necessityrelative, in principleof outward forms
thatawakenandactualizemansspiritualpotentiali-
ties.

83
 6

TheHighacceptsthehomageofthelowonlyon
conditionthat,ontheplaneofthelow,theleft
render homage to the right. In other words, God
acceptsmanshomageonlyonconditionthatthein-
feriormanrenderhomagetothesuperiorman;the
integrityoftheverticalrelationshipdemandsthatof
thehorizontalrelationship.Thereinliestheprinciple
ofallhumanorder;fortosayhumanistosayhier-
archy.Amanissuperiortotheextentthatherep-
resentsGod,orinasmuchasherepresentsHimas
does the prophet, the saint, the spiritual authority,
the monarch, the priest, or simply the man who is
betterthanweare,andintheparticularrespectthat
thisisso.Itisinanycaseimpossibletohaveasalvific
relationshipwithGodwhenoneunderestimates,or
even holds in contempt, men who are at the least
worthyofrespect.

84
 6

The world, life, and human existence show them-

selvestobeinpracticeacomplexhierarchyofcer-
tainties and uncertainties. To the question of what
aretheforemostthingsamanshoulddo,situatedas
he is in this world of enigmas and fluctuations, the
replymustbemadethattherearefourthingstobe
doneorfourjewelsnevertobelostsightof:firstly,
heshouldaccepttheTruth;secondly,bearitcontinu-
ally in mind; thirdly, avoid whatever is contrary to
TruthandthepermanentconsciousnessofTruth;and
fourthly,accomplishwhateverisinconformitythere-
with.Allreligionandallwisdomisreducible,extrin-
sicallyandfromthehumanstandpoint,tothesefour
laws:enshrinedineverytraditionistobeobservedan
immutabletruth,thenalawofattachmenttothe
Real, of remembrance or love of God, and fi-
nallyprohibitionsandinjunctions;andthesemakeup
afabricofelementarycertaintieswhichencompasses
andresolveshumanuncertainty,andthusreducesthe
whole problem of earthly existence to a geometry
thatisatoncesimpleandprimordial.

85
 6

The essential function of human intelligence is dis-

cernment between the Real and the illusory or be-
tweenthePermanentandtheimpermanent,andthe
essentialfunctionofthewillisattachmenttothePer-
manentortheReal.Thisdiscernmentandthisattach-
mentarethequintessenceofallspirituality;carried
totheirhighestlevelorreducedtotheirpurestsub-
stance,theyconstitutetheunderlyinguniversalityin
everygreatspiritualpatrimonyofhumanity,orwhat
maybecalledthereligio perennis;thisisthereligion
towhichthesagesadhere,onewhichisalwaysand
necessarilyfoundeduponformalelementsofdivine
institution.

6
Thehumanvocationistorealizethatwhichismans
reasonforbeing:aprojectionofGodand,therefore,
a bridge between Earth and Heaven; or a point of
view that allows God to see Himself starting from
another-than-Himself,eventhoughthisother,inthe
finalanalysis,canonlybeHimself,forGodisknown
onlythroughGod.

86
 6

ThenotionoftheAbsoluteandtheloveofGodare
withoutbeginningandwithoutend,anditisbythese
orbecauseofthesethatmanpossessesimmortality;
thatistosaythenotionoftheAbsoluteandthelove
of God constitute the very essence of human sub-
jectivitythissubjectivitywhichisaproofbothof
ourimmortalityandofGod,andwhichis,properly
speaking,atheophany.
Theimmortalsouldidnotbeginatbirth;itisthe
divinespiritthatGodbreathedintomanatthetime
ofcreation.Thatiswhyman,totheextentthathe
conforms to his nature and thus to his vocation, is
withoutbeginning,henceuncreated,assomehave
said.Thereliesthemetaphysicalmeaningofthissay-
ing:Andnomanhathascendeduptoheaven,buthe
thatcamedownfromheaven.
ThenotionoftheAbsoluteandtheloveofGod
areEternal.

6
ItisnotwewhoknowGod,itisGodwhoknows
Himselfinus.

87
 6

Whatistheworldifnotaflowofforms,andwhatis
lifeifnotacupwhichseeminglyisemptiedbetween
onenightandanother?Andwhatisprayer,ifnotthe
solestablepointapointofpeaceandlightinthis
dreamuniverse,andthestraitgateleadingtoallthat
theworldandlifehavesoughtinvain?Inthelifeof
aman,thesefourcertitudesareall:thepresentmo-
ment,death,themeetingwithGod,eternity.Death
isanexit,aworldwhichclosesdown;themeeting
withGodislikeanopeningtowardsafulguratingand
immutable infinitude; eternity is a fullness of being
inpurelight;andthepresentmomentis,inourdu-
ration,analmostungraspableplacewhereweare
alreadyeternaladropofeternityamidthetoand
froofformsandmelodies.Prayergivestotheterres-
trialinstantitsfullweightofeternityanditsdivine
value;itisthesacredshipbearingitsload,through
lifeanddeath,towardsthefurthershore,towardsthe
silenceoflightbutatbottomitisnotprayerwhich
traversestimeasitrepeatsitself,itistimewhich,so
tospeak,haltsbeforethealreadycelestialunicityof
prayer.

88
 6

The world is made up of forms, and they are as it

werethedebrisofacelestialmusicthathasbecome
frozen; knowledge or sanctity dissolves our frozen
stateandliberatestheinnermelody.

6
Man prays, and prayer fashions man. The saint has
himself become prayer, the meeting place of earth
and Heaven; he thereby contains the universe, and
theuniverseprayswithhim.Heiseverywherewhere
natureprays,andheprayswithherandinher:inthe
peaks,whichtouchthevoidandeternity;inaflower,
whichscattersitsscent;inthecarefreesongofabird.
Hewholivesinprayerhasnotlivedinvain.

89
APPENDIX
 Selections from Letters
and Other Unpublished Writings

The peace of man is nothing, for it is based on the

beliefthatsufferingisanaccidentfromwhichonecan
escape.Menarestrongandself-assuredbecausethey
areignorant;butignorancecannotbeavirtue.Were
they able to see, they would tremble and be faint-
hearted,andthatwouldbebetter.Itisbettertosee
andbeweak,thantobeblindandstrong,forseeing
maywellleadtostrength,butblindnessonlytosuf-
fering.

6
For the ignorant man, the world is like measureless
space, filled with unrestricted possibilities; for him,
God is like a fixed point. For the spiritual man, the
worldislikeapoint,whichhasonlyonepossibility;
forhim,theDivineislikemeasurelessspace,inwhich
heloseshimselfinprimordialfreeflightandisextin-
guished,likeastarasmorningapproaches.

93
 6

Whatistheprimordialdoctrine?Itistheknowledge
of ultimate relationships, enveloped in forms, mani-
festing itself in forms, continually returning in fresh
shapesthroughouthumanagesandyetremainingeter-
nallythesame.ThisTruth,livinginmultipleforms,
limitedbynone,alwaysleadingbacktothepureSpir-
it,istheprimordialdoctrine.
Itistheproductofnohumanthinking.Itbelongs
tonoone.Hewhoknowsit,possessesit;butintruth,
itembraceshimandhasabsorbedtheknowerintoit-
selfIt,theEternal,hasabsorbedhimwhoisephem-
eral.Thusdoestheseaabsorbadrop.Itsentranceis
everywhere and nowhere. It is without origin and
withoutend.

6
GodistheGood,andonlyHeistheGoodassuch
theGoodinanabsoluteway.
Extrinsically speaking, this Good is always here
andalwaysnow,becausewewhoareinrelativity
are always here and now; because our very being is
inspaceandtime.Saycreature,andyousayhereand
now.
AndasGodisintrinsicallythesourceofourhappi-
ness,weshouldbehappyeverywhereandatanytime;
weshouldnotforgetitintheearlymorning,whenwe
rememberwhatweareandwhoweare.

94
 6

Wisdomcannotbearfruitinasoulwithoutvirtues,
fortheobjectofWisdomisGod,andGodisvirtu-
ous.Godisvirtuous,notbecausevirtueslimitHim,
which is impossible, but because there is no virtue
which does not derive from Him, and which does
not exist in Him in an infinite manner. The funda-
mentaldivinevirtueisBeauty;itexplainseverything.
ItisfromitthatarederivedGoodnessandStrength,
Mercy and Justice, Love and Will.As for Wisdom,
itisnotavirtue,itisBeingitself:Godbeingwisein
Himself,Heiswiseineachvirtue;thereisnovirtue
whichexcludesHisWisdom.JusticeexcludesMer-
cynot in an absolute fashion, but in a certain re-
spectwhileneitherJusticenorMercyexcludeWis-
dom,anymorethantheyexcludeSanctityorInfinity.
Metaphysicalwisdomiscertainlyindependentof
human virtues, but the man who wishes to realize
thiswisdomisnotindependentofthevirtues,since
it is through them that he participates humanly in
theTruth.

95
 6

Ourexistencehasnoothermeaningthanprayer,this
perpetual gazing at God. God knows that we are
weak,anddoesnotexpectmiraclesfromus;butthe
littlethatwecandoforthenextworldcanbeinfi-
nitelymeaningful.
IfGoddemandsofusthatwedosomethingout-
wardlyuseful,wecandiscoverthisonlyontheba-
sisofourunconditionalsurrendertotheorison;for
itneverhappensthatamanerrsinthinkingofGod.

6
InthefaceofGod,wecreatureshavenomeasurefor
ourvirtues;attheLastJudgmentweshalllaybefore
Godlikeaflatsurface;thenHe,theAbsolute,will
havemercyonsomecreatures.Wemay,inourfash-
ion,begood,butwecannotmeasurethisgood-
nessofoursagainsttheAbsolute.Ifitwereother-
wise,theAbsolutewouldnotbeabsolute,andGod
wouldnotbeGod.

96
 6

Youaskmewhatonemustdotoovercomebadhab-
its.Firstofall,oneneedstobeawareoftheircauses
andalsooftheirconsequences;onemustobjectivize
them,seethemforwhattheyareandknowwhere
theyleadusto.Oneneedstoknowinwhatwaythey
are opposed to the fundamental virtues of purity,
strength, peace, and fervor, and to the attitudes of
knowledge and union.A fault is always opposed to
oneofthese.
Hindus say that nothing can resist knowledge,
thatthereisnolustralwaterequaltoit.Thisisbe-
causeitiseasytobecomedetachedfromsomething
thatonehasobjectivizedperfectly,thatistosayfrom
somethingthatoneisabletoseefromhighabove.It
isdifficulttobecomedetachedfromsomethingwith
whichoneisidentified.
Next,onemustpraythatGodhelpus.Onemust
describeourstateandourdifficultiestoGod.
Apart from our individual problems, the orison
helpsusandtransformsus.Onemustthereforepray
much,byforgettingwhoweareandbyinvestingall
ofourlifeandallofourbeingintotheorison,some-
thingwhichmoreoverisinkeepingwiththeSupreme
Commandment,thatoftheperfectloveofGod.

97
 6

Firstly,wemustfindourjoyinGod,notintheworld;
itfollowsfromthisthatwemustnotbedisappointed
ifwedonotfindourjoyintheworld.
Secondly, we must surrender ourselves to God,
andjudgetheworldfromthestandpointofthissur-
render.Wemustnotlettheabsurdityoftheworld
sapourbloodsothatweareturnedawayfromour
surrendertoGod.
Thirdly,wemustnotforgetthattheevilenemy
provokesabsurdityinordertobewilderusandturn
usawayfromGod.Oursurrendermaynot,cannot,
dependonourunderstandingallriddles;itisuncon-
ditional,dependingonlyontheTruthoftruths.Sur-
rendertoGodwastherebeforetheexistenceofthe
world, and before we ourselves existed; we do not
createit,weenterintoit;itisourdeep,eternalBeing.
Our trust in God must protect us from doubts
abouttheworld;itmustbestrongerthanallabsurdi-
ty.Otherwiseitwouldbeasifwehaddoubtsabout
theTruthoftruths,whereasinfactthisTruthisour
realBeing.

98
 6

Outermanissomadethathealwayswaitsforjoys
comingfromtheoutsideandhasdifficultyaccepting
thatjoyliesintheinnerman;thusitmayhappenthat
asadnessnotdirectlyconnectedtothevicissitudesof
hissurroundingsmaybefalltheouterman.Thespiri-
tual wanderer lives between two worlds; the earth
isnomorehishomeland,andHeavennotyet,orat
leastsoitseems.
ManI mean the simply worldly man, not the
spiritualandspeciallyblessedmanismostlynotat
allwithhimself,hepasseshimselfandhishappiness
by;formostpeoplelifeisasortofbetrayal,andthey
almostnevercometothemselves;everythingisflight
andalienness.Butonemustarrivefarenoughand
withGodsGraceitispossiblesoastorediscover
thehappy,innocentmomentandthennevertolose
itagain;itisthepure,golden,vernalgraceoftheOri-
ginandofspiritualchildhood.

99
 6

Faiththatiseverything!Mostmensufferfromthe
factthattheyhavetoolittlefaithinonerespector
another.Inacertainsense,lackoffaithisalackof
imagination;oneistoolockedupinoneslittleearth-
lydreamandcannotcorrectlygaugethetremendous
graceoftheorison;onecannotplaceoneselffromthe
pointofviewofthehereafter,fromwhenceevery-
thingearthlyseemsdistantandsmallexceptforthe
orison! We should dance for joy and gratitude that
destinybroughtusthegiftofthisgrace;everything
elseisbutadream.Itispreciselythefateofearthly
lifethatweseewhatissmallinfrontofusasbeing
immenseandthatwhatisgreatappearstousassmall.
Andoneislackinginfaithalsobecauseonelosessight
ofthetruth.Inonefashionoranother,oneunderes-
timatesGodsgoodness,thatiswhyonelackstrust.
Knowledgeofthenothingnessoftheworld;thenof
theorisonwithinus;andthenpatienceandtrust;that
iseverything!

100
 6

The relative cannot withstand theAbsolute. Outer

andinnerdifficultiesarerelative;theorisonisabso-
lute.Hence:perseveranceiseverything!Andblessed
themanwhohasovercomethetrial.
Thequestiontobeaskedisnotwhetherweare
good or bad, healthy or ill, gifted or ungifted, but
simplywhetherornotweacknowledgeGod,cease
doingstupidthings,andinvokeGodsName.Ifyes,
thenalliswon,whateverouroutwardlifemaybe.

6
Naturalnobilityhasnoeffectivevalueexcepttothe
extent that it is integrated into supernatural virtue;
naturalnobilitydoesnotexcludepride,onlysuper-
naturalnobilityexcludesit,sothatitcouldbesaid
that supernatural nobility coincides with humility;
wherehumilityis,therealsoischarity.Thereflexof
self-defenseandthetendencytosuspicionareserious
obstacles;ahumblemanisreadytoacceptevenan
exaggeratedcriticismifitcomprisesagrainoftruth
andifitemanatesfromanhonorableman.Ahumble
manhasnointerestinhavinghisnobilityrecognized,
heisinterestedonlyinrisingabovehimself,hencein
pleasingGodmorethanmen.

101
 6

Peoplespeakofadutytomakeoneselfusefultoso-
ciety,buttheyomittoaskthequestionwhetherthat
societydoesordoesnotinitselfpossesstheuseful-
ness that a human society normally should exhibit,
foriftheindividualmustbeusefultothecollectivity,
thelatterforitspartmustbeusefultotheindividual,
andonemustneverlosesightofthefactthatthere
existsnohigherusefulnessthanthatwhichenvisages
thefinalendsofman.Byitsdivorcefromtraditional
truthas primarily perceivable in that flowering
forth which is revelationsociety forfeits its own
justification,doubtlessnotinaperfunctorilyanimal
sense, but in the human sense. This human quality
impliesthatthecollectivity,assuch,cannotbethe
aim and purpose of the individual but that, on the
contrary, it is the individual who, in his solitary
standbeforetheAbsoluteandintheexerciseofhis
supremefunction,istheaimandpurposeofthecol-
lectivity.Man,whetherhebeconceivedintheplu-
ralorthesingular,orwhetherhisfunctionbedirect
orindirect,standslikeafragmentofabsoluteness
andismadefortheAbsolute;hehasnootherchoice
beforehim.Inanycase,onecandefinethesocialin
termsoftruth,butonecannotdefinetruthinterms
ofthesocial.

102
 6

Concentrationdependsonourawarenessofthemo-
tives.Whatislackinginmanybutthisisquitehu-
manis the sense of the concrete on the spiritual
plane;andthesenseoftheconcrete,itmustbesaid,
is something altogether different from the sense of
the sublime; the first has its demands whereas the
secondcostsnothing.Itisallgoodandwelltohave
doctrinal knowledge, but one must also have faith;
andfaithisakindofmystery.Itis,moreover,largely
aquestionofimagination:onemusttransferimagina-
tivenessintothedomainoftheonethingneedful.
The human soul is like an opaque and ponderous
mountainthatobstructsthewaytowardimmanent
Beatitude;butinrealityitisbutamist.Vincit omnia
Veritas.

103
 6

Inmanycases,theill-soundingremarksofoneperson
havebeenprovokedbytheaffirmationsofanother,
andoneoftenfailstotaketheselatterintoaccount;
italsohappensthattheremarkswhichonecriticizes
areisolatedfromtheirindispensablecontext;some-
timespeopleunconsciouslyfalsifythingswhichthey
recount;onemustneverlosesight,moreover,ofthe
factthatmanypeopledonotknowhowtoexpress
themselves adequately, above all in a conversation,
forthepreciseexpressionofthoughtisanartwhich
requiresacertainmentaldiscipline.Bethatasitmay,
instead of silently recording a remark which aston-
ishesoneorscandalizesone,oneshouldimmediately
askquestionsandaskforexactdetails,inonesown
interestaswellasinthatoftheinterlocutor.When
someonereportsthatheheardsomeoneexpressan
opinionwhichseemstobefalse,oneshouldimme-
diately ask: And what did you answer? or what
explanationwereyougiven?Otherwise,theperson
who reports the comment is gravely culpable, pos-
siblyasmuchorevenmoresothanthepersonheac-
cusesandtowhomhehasnotfurnishedtheoccasion
toexplainhimself.
There are persons who relate ill-sounding com-
mentsandwhohavedonenothingtosettletheques-
tionwiththeinterlocutor;thisisneitherlogicalnor
moral.Ifonehasforgottentodoso,orifonehasnot

104
 6

had the presence of mind or the courage to do so,

thenoneshouldsimplyforgettheincidentaswell!

6
Every man is in search of happiness; this is another
dimensionofhumannature.Nowthereisnoperfect
happinessoutsideGod;anyearthlyhappinesshasneed
ofHeavensblessing.Prayerplacesusinthepresence
ofGod,whoispureBeatitude;ifweareawareofthis,
wewillfindPeaceinit.Happythemanwhohasthe
senseoftheSacredandwhothusopenshisheartto
thismystery.

6
Thebeginningofperfectionisobjectivitywithregard
tooneselfandindifferencewithregardtothequestion
ofouractualworth;thespiritualmanisnotinterested
inthequestionofknowingifheisperfectornot,he
simplywantstovanquishhisimperfections,notinor-
dertobeabletofeelperfect,butbecausehisimper-
fectionsarefalse.Hisobligatorypointofdepartureis
theideathatheisimperfect;nospiritualmaniseither
astonished or desperate when one tells him this; his
dispositiontoadmititisevenafundamentalcriterion
ofhisspirituality.

105
 6

ThatwhichisabsolutenessinGodisperfection
intheEnvoyofGod.Howcanonedescribethis?First
of all, of course, it means being free from psychic
and physical vices; these are above all pride, ambi-
tion,pettiness,maliciousness,whicharenevertobe
foundintheperfectman.ButthenIwouldsayand
thismaysoundsurprising:theperfectmanistheman
wholovesGodandwhoisabletothink;andsince
heisabletothink,healsoloveshisneighbornot
blindly,butaccordingtothedataofReality;forsince
one cannot love oneself measurelessly as an earthly
phenomenon,onemayalsonotloveonesneighbor
measurelessly;nowwithrespecttoGodthereisno
longeranymeasure.
Once again: what does it mean to link perfec-
tionwiththecapacitytothink?Itmeansthis:alltoo
many people are considered intelligent because
theyareexcellentatthinkingaslongastheirthink-
ingmovesinthegroovesoftheirsentimentalwishes
andprejudices.Assoonasthisisnolongerthecase,
theycannotthinkanymore;Idonotcallsuchpeople
intelligent, be they brilliant philosophers. This is
whyIwrotesomewhere,Tobeobjectiveistodie
alittle.ByallthisImean:whatoneshouldnotein
theperfectmanapartfromtheabsenceofvicesis
aboveallthecapacitytothinkquiteindependentlyof
possiblefeelingsorwishes.Toascribetosuchaman

106
 6

sentimentalorinterestedprejudicesisthesurestsign
ofadeep-lyingimperfection;fortheinferiorman
howevergiftedhemaybetransfersinhisimagina-
tionhisowninferioritiesintothesouloftheother,
he seestheotherasheshouldseehimselfwhich,
precisely, he is not capable of doing. This incapac-
ity is precisely the touchstone of his inferiority. In
certain cases this psychophysical lack is curable, in
others not; it is curable if it is superficial, thus due
tooutercircumstances,butnotifitliesinthesouls
substance. But I must add here that there is noth-
ingabsoluteintheworldGodaloneisabsolute
andthatinGodandthroughGodthingsarepossible
whichappearimpossibletoman.
NowhewhoreallylovesGodcanalsothink;for
theloveofGodtheKnowledgeofGodadmitsno
limitationsthatwouldaffectthinking.Theincapac-
itytothinkalwaysaccordswithpride;forthetruly
humble man is always inclined to look at himself
fromoutsideandfromabove;hewantstobelongto
God,nottohimself!

107
 6

WhatWeShouldTeachOurChildren

ThereisoneGod,whoisinHeaven;whoisgoodand
powerful;whocreatedtheWorldandeverythingin
it;towhomwewillgoifwearegood,andwhowill
punishusifwearebad;towhomwemustprayevery
day, in the morning, between noon and afternoon,
andintheevening.

6
Oneshouldnotallowoneselftotakethedissonances
oflifetoomuchtoheart,forhappinessistobefound
lessinwhatweexperienceintimethaninwhatlies
beforeusinEternityandwhichnoonecantakeaway
fromus.Everybelieverknowsthis,yetitiseasilyfor-
gotteninthemaelstromoflife.Imagineamanliving
inthepoorquarterofacity;hewouldliketohavea
beautifulhomeintherichquarter;hefretsoverall
sortsofdetails,whileallalonghecarrieswithhima
goldenkeythatafterawhilewillenablehimtoenter
theEternalJerusalem;onlyhehasthekey,therichof
theearthlycitydonothaveit,andthecitywillinany
caseperish.Now,Iask:isnothappinesstobefound
inyourpossessionofthekey,whereverwemaybe?

108
 6

It may happen that a person who accepts justified

criticisms does not accept a criticism if it is not a
prioriunderstandabletohim.
Infact,nobodyacceptsacriticismwhichseems
nottobejustified.
Apersonwhostubbornlydoesnotacceptcriti-
cisms is a person who refuses to accept a criticism
whose justification has been proven and fully ex-
plained. But the proofs must be founded on reality
andnotmerelyonlogicalappearance!
There are sentimental people who believe that
anycriticism,evenifitisentirelyfalse,mustbeac-
ceptedformysticalreasons,butthishasnothingto
doeitherwithtruthorwithjustice.
The question is not whether we accept a criti-
cismornot,thequestioniswhywedonotacceptit.
Evenifamaniswronginsomecases,thisdoes
notmeanthatheisalwayswrong.Evenifamanis
rightinsomecases,thisdoesnotmeanthatheisal-
waysright.
Itisbettertoacceptanunjustifiedcriticismthan
torefuseajustifiedone;Iamtalkingofexceptions,
notofrules.Isaythattheacceptanceofaminorin-
justice is a lesserevil;Idonotsay thatitisagood
thinginitself.

109
 6

We say that there is an absolute, transcendent Real-

ity, unperceivable by the senses, beyond space and
time; but knowable by the pure Intellect, by which
ItmakesItselfpresent;aRealitywhich,withoutever
undergoingtheleastchangesinceItisunconditional,
gives riseby virtue of Its very Infinitudeto a di-
mension of contingency or relativity in order to be
abletorealizethemysteryofItsradiation.Foritis
in the nature of the Good to wish to communicate
Itself:thismeansthatGodwishestobeknownnot
onlyinHimself,butalsofromwithoutandstarting
fromanotherthanHe;thatistheverysubstanceof
theDivineAll-Possibility.
Thisiswhatwesay,orrecall,a priori.Wesayit,
notonlybecausewebelieveit,butbecauseweknow
it,andweknowitbecauseweareit.Weareitinour
transpersonal Intellect, which intrinsically is the ve-
hicleoftheimmanentPresenceoftheAbsoluteReal,
andwithoutwhichwewouldnotbemen.

110
 6

Howcanthespiritualmanconquerthenaturalten-
dencytosadnessthatoldageentails?Itwillbesaid:by
thehopeofabetterhereafter;butthisisnotenough,
fortheelderlypersonmustfindalreadyinthehere-
below a reason to be happy, and it is Faith. Faith is
ourrelationshipwithGod;ifthisrelationshipisliving,
thenthepossibilityofdominatingourpurelynatural
tendenciesisalreadythere.
Manlivesintime;GodistheEternal.Inprayer,
thehumanandtheDivinemeetwhenwesayYes
toGodinthedepthsofourheart.

111
 EDITORS NOTES

3:From the Divine to the Human (Bloomington,IN:World

Wisdom,1982),ToRefuseorToAcceptRevelation.

Logic and Transcendence (Bloomington, IN: World Wis-

dom,2009),ConcerningtheProofsofGod.

Stations of Wisdom (Bloomington, IN: World Wisdom,

1995),TheStationsofWisdom.

Survey of Metaphysics and Esoterism (Bloomington, IN:

WorldWisdom,1985),Substance:SubjectandObject.

4: Esoterism as Principle and as Way (Bedfont: Perennial

Books,1981),DimensionsoftheHumanVocation.

Light on the Ancient Worlds (Bloomington,IN:WorldWis-

dom,2006),Religio Perennis.

5:From the Divine to the Human,ToRefuseorToAccept

Revelation.

Esoterism as Principle and as Way,TheProblemofSexu-

ality.

The Book of Keys,OntheTwoThemes.

113
 6

Roots of the Human Condition (Bloomington, IN: World

Wisdom,1991),OnLove.

6:The Book of Keys,TheWay.

CaractresdelaMystiquePassionnelle,intudes Tradi-
tionnelles,July-AugustandSeptember,1953.Schuonlater
revisedthisarticleandincludeditinThe Transfiguration
of Man (Bloomington, IN: World Wisdom, 1995) under
thetitleCharacteristicsofVoluntaristicMysticism.This
passagehoweverwasnotincludedinthefinalEnglishver-
sionofthearticle.

7:Survey of Metaphysics and Esoterism,Substance:Sub-

jectandObject.

The Book of Keys,BeingHappy.

Logic and Transcendence,ConcerningtheLoveofGod.

8:The Book of Keys,SubstanceandAccidents.

Logic and Transcendence,ManandCertainty.

9:The Book of Keys,Al-Mahabbah.

Stations of Wisdom,TheStationsofWisdom.

The Book of Keys,LoveofGod.

114
 6

In the Face of the Absolute (Bloomington,IN:WorldWis-

dom,1989),TheMysteryofthePropheticSubstance.

10:From the Divine to the Human,ToRefuseorToAc-

ceptRevelation.

Stations of Wisdom,OrthodoxyandIntellectuality.

The Transcendent Unity of Religions (Wheaton,IL:Quest,

1984),ToBeManIsToKnow.

Sufism: Veil and Quintessence (Bloomington, IN: World

Wisdom,2006),TracingtheNotionofPhilosophy.

11: Esoterism as Principle and as Way, The Degrees of

Art.

Esoterism as Principle and as Way,FoundationsofanIn-

tegralAesthetics.

12:The Book of Keys,RecapitulationoftheDoctrine.

Survey of Metaphysics and Esoterism, Trials and Happi-

ness.

Esoterism as Principle and as Way, Dimensions of the

HumanVocation.

13: The Book of Keys,OnHoliness.

115
 6

The Book of Keys,IandThings.

The Book of Keys,Hikmah Maryamyah.

14:Spiritual Perspectives and Human Facts (Bloomington,

IN:WorldWisdom,2007),ThoughtandCivilization.

To Have a Center (Bloomington, IN: World Wisdom,

1990),ThePrimacyofIntellection.

Letterof14February1983.

15:The Book of Keys,TheReciprocalYes.

Light on the Ancient Worlds,ManintheUniverse.

The Book of Keys,FaithIsToSayYes.

The Book of Keys,FaithIsToSayYes.

16:From the Divine to the Human,TheSenseoftheSa-

cred.

From the Divine to the Human,ToRefuseorToAccept

Revelation.

The Book of Keys,TruthandFaith,WorkandVirtue.

The Book of Keys,TheHeartIstheThemes.

116
 6

The Book of Keys,CombatingtheFaultsoftheSoul.

17:Roots of the Human Condition,VirtueandWay.

The Book of Keys,TheSixFundamentalGivens.

Esoterism as Principle and as Way,TheTripleNatureof

Man.

18:The Book of Keys,TheSinnerSaved.

Stations of Wisdom,ComplexityoftheConceptofChar-
ity.

19: Stations of Wisdom, Complexity of the Concept of

Charity.

Personalnotebook,1953.

Esoterism as Principle and as Way,FoundationsofanIn-

tegralAesthetics.

The Book of Keys,ToUnderstand,ToLove,ToPractice.

20:The Book of Keys,AnonymityoftheVirtues.

The Book of Keys,TheThreePowersoftheSoul.

The Book of Keys,TheVirtuesofGratitudeandMagna-

nimity.

117
 6

21:The Book of Keys,EscapingfromContingency.

22:The Book of Keys,WhatIMustDo.

The Book of Keys,PresenceandRemembrance.

23:The Book of Keys,TheFourKey-Notions.

Spiritual Perspectives and Human Facts, The Spiritual

Virtues.

Light on the Ancient Worlds,ManintheUniverse.

24:The Book of Keys,WhenIsaDispositionoftheSoul

Holy?

25:The Book of Keys,CharacterIsaPartofIntelligence.

The Book of Keys,SerenityandCertitude.

26: Logic and Transcendence, Oriental Dialectic and Its

RootsinFaith.

Understanding Islam (Bloomington, IN: World Wisdom,

2011),Islam.

27:Light on the Ancient Worlds,FallandForfeiture.

The Transcendent Unity of Religions, To Be Man Is To

Know.

118
 6

Survey of Metaphysics and Esoterism, Epistemological

Premises.

28:The Transcendent Unity of Religions,ToBeManIsTo

Know.

Sufism: Veil and Quintessence,Preface.

Sufism: Veil and Quintessence, Paradoxes of an Esoter-

ism.

From the Divine to the Human,OutlineofaSpiritualAn-

thropology.

29: The Eye of the Heart (Bloomington, IN: World Wis-

dom,1997),ModesofSpiritualRealization.

30: The Book of Keys, Description of the Fundamental

Virtues.

Stations of Wisdom,ComplexityoftheConceptofChar-
ity.

The Book of Keys,ProfaneIllusions.

Stations of Wisdom,ComplexityoftheConceptofChar-
ity.

31:The Book of Keys,WhatWeAreResponsibleFor.

119
 6

The Book of Keys,OntheDivineNature.

32:The Book of Keys,ManIsAbleToKnow,ToWill,

ToLove.

The Book of Keys,ThereIsOnlyOneReligion.

The Book of Keys,TheAlchemyoftheMicrocosmresults

fromtheThemeofIdentity.

33: Light on the Ancient Worlds, The Universality and

TimelinessofMonasticism.

The Book of Keys,Wherethytreasureis,therewillthy

heartbealso.

Survey of Metaphysics and Esoterism, Enigma and Mes-

sageofanEsoterism.

The Book of Keys,TheWayofTrustandMercy.

34:The Book of Keys,TheFourPredispositions.

Logic and Transcendence, The Argument Founded on

Substance.

Castes and Races (Bedfont:PerennialBooks,1959),The

MeaningofRace.

Spiritual Perspectives and Human Facts,Knowledgeand

Love.

120
 6

Spiritual Perspectives and Human Facts,Contoursofthe

Spirit.

35:The Book of Keys,ToLoveLightandAir.

The Book of Keys,Recollectedness,Inwardness,Remem-

branceofGod.

Survey of Metaphysics and Esoterism,SynthesisandCon-

clusion.

From the Divine to the Human,OutlineofaSpiritualAn-

thropology.

36:The Book of Keys,ThereIsOnlyOneReligion.

The Transcendent Unity of Religions, To Be Man Is To

Know.

Esoterism as Principle and as Way,CriteriaofWorth.

The Book of Keys,PerfectionofFaith.

Esoterism as Principle and as Way,FoundationsofanIn-

tegralAesthetics.

37: Spiritual Perspectives and Human Facts, Aesthetics

andSymbolisminArtandNature.

Spiritual Perspectives and Human Facts, Aesthetics and

SymbolisminArtandNature.

121
 6

The Book of Keys,TheFourPredispositions.

The Book of Keys,TheFourPredispositions.

38:The Book of Keys,IstihdhrandHudhr.

Understanding Islam,TheKoranandtheSunnah.

Logic and Transcendence, The Argument Founded on

Substance.

39:From the Divine to the Human,StructureandUniver-

salityoftheConditionsofExistence.

From the Divine to the Human,ToRefuseorToAccept

Revelation.

Understanding Islam,ThePath.

Spiritual Perspectives and Human Facts,Contoursofthe

Spirit.

40:The Book of Keys,TheWayIsBasedonWhatIsCer-

tainandNecessary.

The Book of Keys,HavingtheRightIntention.

41:Logic and Transcendence,ManandCertainty.

The Book of Keys,BeingHappy.

122
 6

42:The Book of Keys,TheTwoGreatMoments.

Logic and Transcendence,ManandCertainty.

43:Roots of the Human Condition,CosmicShadowsand

Serenity.

44:Esoterism as Principle and as Way,Dimensionsofthe

HumanVocation.

Esoterism as Principle and as Way, Dimensions of the

HumanVocation.

The Book of Keys,ToInvokeWithWhatWeHaveand

WithWhatWeAre.

Spiritual Perspectives and Human Facts,Knowledgeand

Love.

45:Sufism: Veil and Quintessence,ParadoxesofanEsoter-

ism.

The Book of Keys,Knowing,Willing,LovingGod.

Survey of Metaphysics and Esoterism, Epistemological

Premises.

46:Logic and Transcendence,TheProblemofQualifica-

tions.

123
 6

Survey of Metaphysics and Esoterism,ConfessionalSpecu-

lations:IntentionsandImpasses.

The Book of Keys,TheDoctrineoftheThematicUnfold-

ing.

From the Divine to the Human,ToRefuseorToAccept

Revelation.

47:The Book of Keys,FaithIsToSayYes.

The Book of Keys,FaithIsToSayYes.

From the Divine to the Human,TheInterplayoftheHy-

postases.

The Eye of the Heart,OnKnowledge.

Spiritual Perspectives and Human Facts, The Spiritual

Virtues.

48:Spiritual Perspectives and Human Facts,TheSpiritual

Virtues.

Christianity/Islam: Perspectives on Esoteric Ecumenism

(Bloomington,IN:WorldWisdom,2008),TheQuestion
ofProtestantism.

From the Divine to the Human,ToRefuseorToAccept

Revelation.

124
 6

The Book of Keys,TheWayofTrustandMercy.

49: The Book of Keys,TheFourPredispositions.

The Book of Keys,TheFourPredispositions.

The Book of Keys,TheSubstance.

From the Divine to the Human,ToRefuseorToAccept

Revelation.

50: The Book of Keys,TheThreePowersoftheSoul.

The Book of Keys,TheSixFundamentalGivens.

Understanding Islam,TheKoranandtheSunnah.

51:Esoterism as Principle and as Way,TheTripleNature

ofMan.

The Book of Keys,SpiritualSleep.

52:Letterof15September1984.

Sufism: Veil and Quintessence, Paradoxes of an Esoter-

ism.

Personalnotebook,1953.

Stations of Wisdom,ModesofPrayer.

125
 6

53: To Have a Center,FundamentalKeys.

Survey of Metaphysics and Esoterism,TheIrrefutableRe-

ligion.

54:The Book of Keys,TheEpistleoftheChoiceandof

theTripleDestiny.

Spiritual Perspectives and Human Facts, The Spiritual

Virtues.

Stations of Wisdom,ModesofPrayer.

55:Stations of Wisdom,ModesofPrayer.

In the Face of the Absolute,Preface.

56:The Book of Keys,TheOnlyQuestionThatMatters.

57:The Book of Keys,TheWayIsSimple.

58-59:The Book of Keys,TheOpenGate.

59:The Book of Keys,TheOpenGate.

60-61:The Book of Keys,Objectivity:Intellective,Voli-

tive,andAffective.

61:Esoterism as Principle and as Way,TheTripleNature

ofMan.

126
 6

The Book of Keys,Objectivity:Intellective,Volitive,and

Affective.

62:The Book of Keys,GratitudeandGenerosity.

63:The Book of Keys,Self-KnowledgeandGenerosity.

64:The Book of Keys,Poverty.

65:The Book of Keys,CombatingtheFaultsoftheSoul.

66:The Book of Keys,BeyondDissonances.

67:The Book of Keys,CharacterIsaPartofIntelligence.

68:The Book of Keys,BeautysRequirement.

The Book of Keys,KeepingaBalance.

69:Roots of the Human Condition,PillarsofWisdom.

Roots of the Human Condition,PillarsofWisdom.

Roots of the Human Condition,PillarsofWisdom.

70:The Book of Keys,FromtheFormtotheEssence.

71:From the Divine to the Human,TheSenseoftheSa-

cred.

127
 6

The Book of Keys,KeepingaBalance.

72:The Book of Keys,Truth,Peace,Beauty.

73:The Book of Keys,MoralRealism.

74:The Book of Keys,BeingRightIsNotEverything.

75:Vincit omnia veritas (Latin):Truthconquersall.

The Book of Keys,MaintainingOneselfinPeace.

76:The Book of Keys,OnSomeVicesFoundinHuman

Societies.

77:The Book of Keys,OutwardnessandMatter.

78:The Book of Keys,InwardnessEqualsCertitudeand

Peace.

79:The Book of Keys,BeingAloneWithGod.

80-81:The Book of Keys,AgainstSubtleWorldliness.

82-83: The Book of Keys, The Criteria of the Spiritual

Man.

84:The Book of Keys,NoWorshipwithoutRespect.

85:Logic and Transcendence,ManandCertainty.

128
 6

86:Religio perennis (Latin):perennialreligion.

Light on the Ancient Worlds,Religio Perennis.

Roots of the Human Condition,Mahshakti.

87:The Book of Keys,NotionoftheAbsolute,Loveof

God.

Esoterism as Principle and as Way,UnderstandingEsoter-

ism.

88:Stations of Wisdom,ModesofPrayer.

89:Understanding Islam,Islam.

Spiritual Perspectives and Human Facts, The Spiritual

Virtues.

Selections from Letters and

Other Previously Unpublished Writings

93: Primordial Meditation: Contemplating the Real, First

Collection,Sacred Web,vol.20,Winter2007.

Primordial Meditation: Contemplating the Real,ThirdCol-

lection.

94:Primordial Meditation: Contemplating the Real,Fourth

Collection.

129
 6

The Book of Keys,GodIstheGood.

95:Letterof3November1950.

96:Letterof13January1957.

Memories and Meditations, Journey to America 1959.

Schuonkeptnotebooksduringhislifeasanaide mmoire
without any intention of having them published. How-
ever,intheearly1970shecollectedandeditedhisnote-
booksandtraveljournalsinresponsetorepeatedrequests
fromhisfriends....Theresultantwork,entitledErinner-
ungen und Betrachtungen(MemoriesandMeditations),
wasprivatelycirculatedin1974....Byhisownwishes
they remain unpublished to this day (Michael Fitzger-
ald,Frithjof Schuon:Messenger of the Perennial Philosophy
[Bloomington,IN:WorldWisdom,2010],pp.173-174).

97:Letterof23April1962.

98: Memories and Meditations, Journey to America

1963.

99:Letterof19December1963.

100:Letterof3April1969.

101:Letterof9September1969.

Fromanundatedletter.

130
 6

102:MessagetotheColloquium,inTraditional Modes
of Contemplation and Action: A Colloquium held at Rothko
Chapel, Houston Texas,ed.YusufIbish&PeterLamborn
Wilson (Tehran:ImperialIranianAcademyofPhilosophy,
1977). A version of this message was later revised and
includedinThe Play of Masks(Bloomington,IN:World
Wisdom, 1992) as the chapter No Initiative without
Truth.

103:Vincit omnia Veritas (Latin):Truthconquersall.

Letterof24December1980.

104-5:Fromaletter,circa1982.

105:The Transfiguration of Man,DimensionsofPrayer.

Privatepaper,ConditionsofCertitude,circa1986.

106:EnvoyofGodisoneofthetitlesoftheProphet
Muhammad,althoughSchuonscommentscouldalsobe
appliedtotheChrist,Moses,oranyofthefoundersofthe
greatreligions.

106-7:Letterof28March1985.

108:Responsetoaquestion,circa1985.

Letterof21January1986.

131
 6

109:Fromanote,circa1990.

110:The Transfiguration of Man,AxiomsoftheSophia Pe-

rennis.

111:The Book of Keys,HopeandFaith.

132
 BIOGRAPHICAL NOTES

Frithjof Schuon

BorninBasle,Switzerlandin1907,FrithjofSchuonwas
the twentieth centurys pre-eminent spokesman for the
perennialistschoolofcomparativereligiousthought.
TheleitmotifofSchuonsworkwasforeshadowedin
anencounterduringhisyouthwithamaraboutwhohad
accompaniedsomemembersofhisSenegalesevillageto
BasleforthepurposeofdemonstratingtheirAfricancul-
ture. When Schuon talked with him, the venerable old
mandrewacirclewithradiionthegroundandexplained:
Godisthecenter;allpathsleadtoHim.Untilhislater
yearsSchuontraveledwidely,fromIndiaandtheMiddle
East to America, experiencing traditional cultures and
establishing lifelong friendships with Hindu, Buddhist,
Christian,Muslim,andAmericanIndianspiritualleaders.
AphilosopherinthetraditionofPlato,Shankara,and
Eckhart, Schuon was a gifted artist and poet as well as
theauthorofovertwentybooksonreligion, metaphys-
ics,sacredart,andthespiritualpath.Describinghisfirst
book, The Transcendent Unity of Religions, T. S. Eliot
wrote,Ihavemetwithnomoreimpressiveworkinthe
comparative study of Oriental and Occidental religion,
and world-renowned religion scholar Huston Smith said
ofSchuon,Themanisalivingwonder;intellectuallyap-
roposreligion,equallyindepthandbreadth,theparagon

133
 6

of our time. Schuons books have been translated into

overadozenlanguagesandarerespectedbyacademicand
religiousauthoritiesalike.
Morethanascholarandwriter,Schuonwasaspiri-
tualguideforseekersfromawidevarietyofreligionsand
backgroundsthroughouttheworld.HediedintheUnited
Statesin1998.

Patrick CaseyservedasanaideandsecretarytoFrithjof
Schuon for over 20 years.After earning a degree in Re-
ligious Studies from Indiana University in 1975, Casey
traveledtoSwitzerlandtomeetSchuonforthefirsttime.
Intheearly1980s,afterSchuonhadmovedtoAmerica,
Caseyapproachedhimwiththeideaofcollectingthelet-
tershehadsentovertheyearstocorrespondentsinAmer-
ica,England,Germany,Switzerland,andelsewhere.With
Schuonsapproval,Caseybeganaprocessthatresultedin
thecollectionofmorethan1,500letters;manyofthese
havesincebeenpublishedinvariousworks,whilesome
appearforthefirsttimeintheAppendixtothepresent
book. Today, Casey lives near Schuons former home in
Bloomington, Indiana, and is married to Jennifer Casey,
the director of two film documentaries: Native Spirit &
The Sun Dance Way(2007)andFrithjof Schuon: Messenger
of the Perennial Philosophy (2012).Theyhavetwoadult
children.

134
 English Language Writings of Frithjof Schuon

Original Books
TheTranscendentUnityofReligions
SpiritualPerspectivesandHumanFacts
Gnosis:DivineWisdom
CastesandRaces
LanguageoftheSelf
StationsofWisdom
UnderstandingIslam
LightontheAncientWorlds
TreasuresofBuddhism(IntheTracksofBuddhism)
LogicandTranscendence
EsoterismasPrincipleandasWay
Sufism:VeilandQuintessence
FromtheDivinetotheHuman
Christianity/Islam:PerspectivesonEsotericEcumenism
SurveyofMetaphysicsandEsoterism
IntheFaceoftheAbsolute
TheFeatheredSun:PlainsIndiansinArtandPhilosophy
ToHaveaCenter
RootsoftheHumanCondition
ImagesofPrimordialandMysticBeauty:PaintingsbyFrithjofSchuon
EchoesofPerennialWisdom
ThePlayofMasks
RoadtotheHeart:Poems
TheTransfigurationofMan
TheEyeoftheHeart
FormandSubstanceintheReligions
 Adastra&StellaMaris:
PoemsbyFrithjofSchuon(bilingualedition)
AutumnLeaves&TheRing:
PoemsbyFrithjofSchuon(bilingualedition)
SongswithoutNames,VolumesI-VI:PoemsbyFrithjofSchuon
SongswithoutNames,VolumesVII-XII:PoemsbyFrithjofSchuon
WorldWheel,VolumesI-III:PoemsbyFrithjofSchuon
WorldWheel,VolumesIV-VII:PoemsbyFrithjofSchuon
PrimordialMeditation:ContemplatingtheReal

Edited Writings
TheEssentialFrithjofSchuon,ed.SeyyedHosseinNasr
SongsforaSpiritualTraveler:SelectedPoems(bilingualedition)
RenGunon:SomeObservations,ed.WilliamStoddart
TheFullnessofGod:FrithjofSchuononChristianity,
ed.JamesS.Cutsinger
PrayerFashionsMan:FrithjofSchuonontheSpiritualLife,
ed.JamesS.Cutsinger
ArtfromtheSacredtotheProfane:EastandWest,
ed.CatherineSchuon
SplendoroftheTrue:AFrithjofSchuonReader,
ed.JamesS.Cutsinger(forthcoming)