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The notion of 'perennial philosophy' (Latin: ''philosophia perennis'') suggests the existence of a universal set of truths and values common to all peoples and cultures. The term was first used in the 16th century by Augostino Steuco in his book entitled: ''De perenni philosophia libri X'' (1540), in which scholastic philosophy is seen as the Christian pinnacle of wisdom to which all other philosophical currents in one way or another point. The idea was later, and more famously, taken up by the German mathematician and philosopher Gottfried Leibniz, who used it to designate the common, eternal philosophy that underlies all religions, and in particular the mystical streams within them. The term was popularized in more recent times by Aldous Huxley in his 1945 book: ''The Perennial Philosophy''. The term "perennial philosophy" has also been used as a translation of the Hindu concept of Sanatana Dharma, the "everlasting or perennial truth, or norm".
The existence of a perennial philosophy is the fundamental tenet of the Traditionalist School, formalized in the writings of 20th century thinkers René Guénon and Frithjof Schuon. The Indian scholar and writer Ananda Coomaraswamy, associated with the Traditionalists, also wrote extensively about perennial philosophy.

Contents

Main principles

See also

Notes

Publication data

Related books

External links

Main principles

According to the tenets of the perennial philosophy, people in many cultures and eras have experienced and recorded comparable perceptions about the nature of reality, the self, the world, and the meaning and purpose of existence. These similarities point to underlying universal principles, forming the common ground of most religions. Differences among these fundamental perceptions arise from differences in human cultures and can be explained in light of such cultural conditioning.
Among these perceptions are the following assertions:

★ The physical or phenomenal world is not the only reality; another non-physical reality exists. The material world is the shadow of a sublime reality which cannot be grasped by the senses, but the human spirit and intellect bear testimony to it in their essence.

★ Humans mirror the nature of this two-sided reality: while the material body is subject to the physical laws of birth and death, the other aspect of human existence is not subject to decay or loss, and is identical to the intellect or spirit, which is the sine qua non of the human soul. In the modern West, this second or other reality has been frequently discounted or ignored.

★ All humans possess a capacity, however unused and thus atrophied, for intuitive perceptions of ultimate or absolute truth, and the nature of reality. This perception is the final goal of human beings, and its pursuit and flourishing are the purpose of their existence. The major religions try to (re)establish the link between the human soul and this sublime and/or ultimate reality. This ultimate reality, in the Abrahamic religions (Judaism, Christianity and Islam), is called God; God is the Absolute principle from which all existence originated and to which all existence will return. Non-theistic religions, such as Buddhism, Jainism and Taoism, may characterize the ultimate or absolute somewhat differently than the Abrahamic religions, but the fundamental concept is the same.

''In a non-local implicate order, information cannot have a locality, but 'permeates' and/or 'transcends' all localities. And information that has no locality sounds a great deal like the Hindu divinity Brahma, the Chinese concept of Tao, Aldous Huxley's 'Mind at Large', and 'the Buddha-Mind' of Mahayana Buddhism. Any of those concepts must mean information without location. ...
''The Buddha-Mind is not 'God', Buddhist continually explain, and Occidentals blink, unable to understand a religion without 'God'. But Brahma, in Vedic Hinduism, does not have any of the personality, locality, temperament (or gender) of Western 'gods' and, like Buddha-Mind, seems to mean a kind of non-local implicate order, or information without location ....''

Robert Anton Wilson's 'Quantum Psychology'

''The Buddha declined to make any statement in regard to the ultimate divine Reality. All he would talk about was Nirvana, which is the name of the experience that comes to the totally selfless and one-pointed. […] Maintaining, in this matter, the attitude of a strict operationalist, the Buddha would speak only of the spiritual experience, not of the metaphysical entity presumed by the theologians of other religions, as also of later Buddhism, to be the object and (since in contemplation the knower, the known and the knowledge are all one) at the same time the subject and substance of that experience.''

Aldous Huxley's 'The Perennial Philosophy'

''The Perennial Philosophy is expressed most succinctly in the Sanskrit formula, tat tvam asi ('That art thou'); the Atman, or immanent eternal Self, is one with Brahman, the Absolute Principle of all existence; and the last end of every human being, is to discover the fact for himself, to find out who he really is.''

Aldous Huxley

These worldwide perceptions are thought to be amendable with one another and reliable in themselves because of their internal consistency and due to the similarities among them, in spite of their often independent origins.
The life's work of Yahya Suhravardi was to link Hinduism, what he called the 'original oriental religion' with Islam. He claimed that all the sages of the ancient era had preached a single doctrine. This perennial philosophy was mystical and imaginative. Unlike dogmatic religion, which lends itself to sectarian disputes, mysticism often claims that there are as many roads to God as people. This was the finding of Karen Armstrong in her study on Sufi gurus, [A History of God P. 265]
According to Huxley, the perennial philosophy is:
"the metaphysic that recognizes a divine Reality substantial to the world of things and lives and minds;
the psychology that finds in the soul something similar to, or even identical with, divine Reality;
the ethic that places man's final end in the knowledge of the immanent and transcendent Ground of all being;
the thing is immemorial and universal.
Rudiments of the perennial philosophy may be found among the traditional lore of primitive peoples in every region of the world, and in its fully developed forms it has a place in every one of the higher religions" (''The Perennial Philosophy'', p. vii).

See also

★ Archetypes

★ Ivan Aguéli

★ Evolutionism

★ Meaning of life

★ Perennial psychology

★ Traditionalist School

★ Transpersonal psychology

★ Sophia Perennis

★ World view

★ Creation according to Genesis

★ Eternalist

Notes

Publication data

★ ''The Perennial Philosophy'', 1945, Harper & Brothers

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★ Harper Perennial 1990 edition: ISBN 0-06-090191-8

★
★ Harper Modern Classics 2004 edition: ISBN 0-06-057058-X

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★ Audio Scholar 1995 audio cassette edition: ISBN 1-879557-29-0

Related books

★ Bernard Haisch, ''The God Theory: Universes, Zero-point Fields, and What's Behind It All'', Red Wheel/Weiser, 2006, ISBN 1-57863-374-5. An astrophysicist discusses Huxley and the perennial philosophy in this book about science and religion.

External links

★ World Wisdom books on The Perennial Philosophy

★ Fons Vitae Books

★ A monthly e-zine with writings pertaining to the pursuit of the perennial philosophy

★ A website on the perennialist school