247:"the Virgin Mother, who–according to a symbolism common to Christianity and Islam–has suckled her children, the Prophets and sages, from the beginning and outside of time. Mother of all the Prophets and matrix of all the sacred forms, she has her place of honor within Islam even while belonging a priori to Christianity; for this reason, she constitutes a kind of link between these two religions, whose common purpose is universalizing the monotheism of Israel. The Virgin Mary is not merely the embodiment of a particular mode of sanctity; she embodies sanctity as such. She is not one particular color or one particular perfume; she is colorless light and pure air. In her essence she is identified with merciful Infinitude, which–preceding all forms–overflows upon them all, embraces them all, and reintegrates them all."
283:, without any rite and thus without interference with the Sufi path. He further said that these meetings are optional and that they "are situated outside the practices of the Tariqah–they pertain, in sum, to our private life". More broadly, Schuon explained that "given that our perspective is essentialist, and therefore universalist and primordialist, it is entirely plausible that we have fraternal relationship with the world of the American Indians, which integrates Virgin Nature into religion; furthermore, it can give us–we who live in an unwholesome universe made of artificiality, ugliness, and pettiness–a refreshing breath of primordiality and grandeur."
138:–above all, discernment between the absolute Principle and its manifestation. Its method for spiritual realization is based essentially upon prayer, especially invocatory prayer accompanied by meditation, and the practice of virtue. However, according to Schuon, this realization cannot be actualized independently of a revealed religion. While all religions provide this possibility, Schuon considers that "Islam possesses an essentiality, simplicity, and universality that renders it particularly apt to convey a direct manifestation of the
329:"The essential function of human intelligence is discernment between the Real and the illusory or between the Permanent and the impermanent, and the essential function of the will is attachment to the Permanent or the Real. This discernment and this attachment are the quintessence of all spirituality; carried to their highest level or reduced to their purest substance, they constitute the underlying universality in every great spiritual patrimony of humanity, or what may be called the
169:). He did so in part because he considered the full observance of the sharia by Westerners in the West to be unrealistic and also because, in line with other Sufi masters, he wanted the emphasis placed on the invocation of the Divine Name rather than on the accumulation of meritorious practices. Some of the modalities of this relaxation aroused opposition within and outside of the order.
229:
Schuon lived in relative anonymity. He was opposed to any proselytizing of his order, whose existence was known during his life only by word of mouth. As his writings attracted more and more seekers, communities of disciples formed in Europe, North and South
America and the Islamic world. He directed
233:
Although not directly affiliated with his Sufi order, Schuon had a number of followers from other religions, who shared the same perennialist perspective and followed the rites and invocatory practices of their own religion. Most of them adhered to
Christianity, and a few to Hinduism, Judaism and
110:
in
Switzerland and France, composed mostly of fellow readers of Guénon. At the end of 1936, Schuon awoke one morning with the certainty of having been invested with the function of spiritual master or Sufi sheikh. Several of those close to him reported dreams they had experienced the same night,
390:
According to Mark
Sedgwick, "Schuon’s following soon developed into the premier Traditionalist group. The majority of those Westerners whose reading of Traditionalist works inspired them to embark on a personal spiritual voyage, and who were in search of an orthodox master in a valid initiatic
286:
In 1991, a former disciple accused Schuon of misconduct during an Indian Day. An investigation was launched, but the chief prosecutor concluded that "there is not a shred of evidence" and dismissed the case. The prosecutor issued an apology to Schuon, and the local press published an editorial
172:
Schuon expounds his perennialist philosophy in some twenty books, in which he highlights such essential necessities as prayer, virtue and beauty, along with the awareness of the maladies of modernism, which he contrasts with the traditional, God-centered mentality. "What distinguishes us above
242:
Schuon reported that in spring of 1965 he experienced the first of a series of visions of Mary (Maryam in Arabic), the mother of Jesus. The influence of this experience can be seen in his Arabic poetry, his paintings and his subsequent written work. He considered her to be his, as well as his
256:
Already present in his childhood, Schuon's admiration for the Native
American world continued throughout his life. He spent the summers of 1959 and 1963 with his wife in the American West, where he forged ties with several tribal chiefs. The couple was adopted into the Sioux
133:
is neither a religion among others, nor a religion superior to others, rather it constitutes the timeless, primordial and universal essence of all religions; it is quintessential esoterism, both doctrinal and methodical. The
Maryamiyya's doctrine is thus based on pure
64:, Switzerland, in 1907. Raised as a Protestant before becoming a Catholic at the age of 14, he was sensitive from an early age to diverse expressions of the sacred. His father passed on to him not only an admiration for Eastern wisdoms,
51:
order, with communities in Europe, the
Americas and the Islamic world. Its doctrine is based on what it understands to be the universal truths of pure esoterism, and its method conforms to the essential elements of the Sufi path.
346:, 'O Messenger of God, the prescriptions of the sharia are too many for me, so teach me one thing to which I can firmly cling!' The Prophet replied, 'Let your tongue always be moist with the invocation (
276:. During several of these visits, Yellowtail taught Schuon and some of his followers several of his tribal dances and songs, which later led the Bloomington community to hold occasional "Indian Days".
83:. These confirmed and helped to structure his own convictions. In 1931, he began to correspond with Guénon, who advised him to turn to Islam and Sufism. At the end of 1932, Schuon traveled to
243:
order's, "spiritual protectress". In 1969, he added the name "Maryamiyya" to the denomination of his order, whose full name became Tariqa
Shadhiliyya-Darqawiyya-Alawiyya-Maryamiyya. For him:
313:. Schuon himself continued to lead the Bloomington community until the end of his life, and to provide advice to disciples from around the world who visited or wrote to him.
173:
all–he says–from
Muslims by birth or conversion–'psychologically' one might say–is that our mind is centered a priori on universal metaphysics (
100:
Three years later, he returned to
Mostaganem where, he reports, Sheikh Adda Ben Tounes, successor to Sheikh al-Alawi, conferred upon him the function of
1117:
1057:
1036:
1000:
69:
1201:
333:; this is the religion to which the sages adhere, one which is always and necessarily founded upon formal elements of divine institution."
1180:
1159:
975:
279:
Participating in Native American Indian dances has caused some controversy among Maryamis. Schuon clarified that these are only secular
1094:
967:
111:
confirming this new function. As each Sufi sheikh is independent, Schuon's group became an autonomous branch of the Tariqa Alawiyya.
1138:
163:). Originally for the benefit of his Western disciples, Schuon focused on the essential and obligatory elements of Islamic law (
145:
More specifically, the Maryami spiritual method is based on the central practices of Sufism, starting with the ritual prayer (
230:
them from Lausanne, Switzerland, from 1941 to 1980, and from Bloomington, Indiana, U.S., from 1980 until his death in 1998.
295:
In 1992, at the age of 85, Schuon resigned as sheikh of the order. He did not name a successor and announced that the
125:
Every spiritual path comprises a doctrine and a method. Those of the Maryamiyya Order may be summed up in two words:
1219:
1025:
Dickson, William R. (2021), "René Guénon and Traditionalism", in Upal, Muhammad A.; Cusack, Carole M. (eds.),
1045:
357:
73:
1173:
Against the Modern World: Traditionalism and the Secret Intellectual History of the Twentieth Century
88:
212:
106:, authorizing him to initiate aspirants into the Alawi order. Returning to Europe, he established
1197:
1176:
1155:
1134:
1113:
1090:
1053:
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996:
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87:, Algeria, where he entered Islam, receiving the name Isa. He spent nearly four months in the
80:
1189:
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219:
175:
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115:
36:
187:
94:
48:
1012:(2000), "Colorless Light and Pure Air: The Virgin in the Thought of Frithjof Schuon",
1213:
1168:
1082:
1066:
258:
992:
97:, who initiated him into Sufism and gave to him the additional name of Nur ad-Din.
1107:
1087:
Keys to the Beyond: Frithjof Schuon's Cross-Traditional Language of Transcendence
262:
135:
40:
268:
After emigrating to the United States in 1980, Schuon was visited annually by
152:
84:
44:
378:
273:
343:
181:
102:
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280:
361:
200:
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32:
24:
1089:, Albany/NY, U.S.: State University of New York Press, p. 394,
1026:
377:"The Epistle of the Unity", a treatise traditionally attributed to
352:
207:
147:
65:
61:
1031:, Leiden, The Netherlands & Boston, U.S.: Brill, p. 12,
1069:(1999), "Remarks on Esoterism in the works of Frithjof Schuon",
194:
28:
932:
918:
1196:, Bloomington/IN, U.S.: World Wisdom Books, p. 180,
1154:, Bloomington/IN, U.S.: World Wisdom Books, p. 256,
1133:, Bloomington/IN, U.S.: World Wisdom Books, p. 168,
1112:, Bloomington/IN, U.S.: World Wisdom Books, p. 348,
1052:, Bloomington/IN, U.S.: World Wisdom Books, p. 256,
309:(caliph). This in effect established multiple autonomous
368:, T. Chouiref, Wattrelos (France): Tasnîm, 2021, p. 197.
220:
Frithjof_Schuon § Views_based_on_his_written_works
1175:, Oxford, U.K.: Oxford University Press, p. 369,
1152:
Christianity/Islam: Perspectives on Esoteric Ecumenism
1050:
Frithjof Schuon Messenger of the Perennial Philosophy
391:
spiritual tradition, turned to Schuon for guidance."
922:
article "Schuon indictments dropped", Nov. 21, 1991
1028:Handbook of Islamic Sects and Movements, Volume 21
798:
670:
518:
494:
446:
410:
936:editorial "Schuon case a travesty", Nov. 26, 1991
962:Aymard, Jean-Baptiste; Laude, Patrick (2004),
79:He was 16 when he discovered the writings of
8:
1109:Frithjof Schuon and the Perennial Philosophy
192:) and the universal way of the Divine Name (
272:, Crow medicine man and leader of the Crow
1014:Sophia, the Journal of Traditional Studies
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366:Les enseignements spirituels du Prophète
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506:
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403:
322:
846:
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151:), the invocation of the Divine Name (
598:
554:
542:
7:
1194:Remembering in a World of Forgetting
964:Frithjof Schuon: Life and Teachings
287:entitled "Schuon case a travesty".
39:(1907–1998). It is a branch of the
968:State University of New York Press
303:would become independent, hence a
14:
1020:(2), Washington, D.C.: 115–194
157:) and the individual retreat (
1:
989:Introduction to Sufi Doctrine
261:) tribe in 1959 and into the
60:Frithjof Schuon was born in
1131:Light on the Ancient Worlds
129:(perennial religion). This
1236:
217:
113:
1077:, Edmonton, Canada: 57–65
342:"A man asked the Prophet
72:, but also a love of the
991:, Bloomington/IN, U.S.:
873:, pp. 85, 89, 118.
799:Aymard & Laude 2004
671:Aymard & Laude 2004
519:Aymard & Laude 2004
495:Aymard & Laude 2004
447:Aymard & Laude 2004
411:Aymard & Laude 2004
1046:Fitzgerald, Michael O.
379:Muḥyi-d-Dīn ibn ‘Arabī
252:North American Indians
249:
70:North American Indians
358:Al-Hakim al-Nishapuri
245:
35:Isa Nur ad-Din–
995:Books, p. 152,
966:, Albany/NY, U.S.:
909:, pp. 216–217.
885:, pp. 85, 116.
789:, pp. 51, 220.
685:, pp. 124–125.
661:, pp. 600–601.
613:, pp. 119–120.
589:, pp. 78, 177.
485:, pp. 37, 232.
413:, pp. 5, 7, 9.
213:prayer of the heart
121:Doctrine and Method
837:, pp. 99–100.
1220:Sunni Sufi orders
1190:Stoddart, William
1119:978-1-935493-09-9
1059:978-1-935493-08-2
1038:978-90-04-42525-5
1002:978-1-933316-50-5
985:Burckhardt, Titus
813:, pp. 32–33.
801:, pp. 41–42.
521:, pp. 23–24.
473:, pp. 31–32.
437:, pp. 2, 84.
270:Thomas Yellowtail
31:order founded by
1227:
1206:
1203:978-1933316-46-8
1185:
1164:
1148:Schuon, Frithjof
1143:
1127:Schuon, Frithjof
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360:, authenticated
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331:religio perennis
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140:Religio perennis
127:religio perennis
21:Maryamiyya Order
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483:Fitzgerald 2010
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265:tribe in 1987.
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176:Advaita Vedanta
123:
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116:Frithjof Schuon
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37:Frithjof Schuon
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1096:978-1438478999
1095:
1083:Laude, Patrick
1079:
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1042:
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1001:
981:
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957:
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949:, p. 128.
939:
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911:
899:
897:, p. 174.
887:
875:
863:
851:
839:
827:
815:
811:Cutsinger 2000
803:
791:
779:
777:, p. 147.
767:
765:, p. 131.
755:
739:
727:
725:, p. 112.
715:
707:Oldmeadow 2010
699:
687:
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649:, p. 185.
639:
635:Oldmeadow 2010
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623:Oldmeadow 2010
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587:Oldmeadow 2010
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567:Oldmeadow 2010
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545:, p. 234.
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531:Oldmeadow 2010
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509:, p. 600.
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895:Sedgwick 2009
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775:Sedgwick 2009
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737:, p. 53.
736:
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697:, p. 52.
696:
695:Stoddart 2007
691:
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683:Sedgwick 2009
679:
676:
673:, p. 62.
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956:Bibliography
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16:(Sufi Order)
847:Schuon 2008
749:, pp.
709:, pp.
611:Schuon 2006
569:, pp.
364:N° 1822 in
190:El-Ahadiyah
154:dhikr Allah
136:metaphysics
81:René Guénon
74:Virgin Mary
41:Shadhiliyya
1071:Sacred Web
599:Laude 1999
555:Laude 1999
543:Laude 2020
399:References
350:) of God (
291:Succession
234:Buddhism.
218:See also:
93:of Sheikh
85:Mostaganem
45:Darqawiyya
274:Sun Dance
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344:Muhammad
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202:nembutsu
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311:zawiyas
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166:sharia
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353:Allah
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317:Notes
208:dhikr
148:salah
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