Search

One of most important topics in mystical philosophy is the investigation of the role of experiential structures in shaping mystical experiences and their interconnections. This investigation has led to various approaches, including perennial philosophy, essentialism, structuralism, and decontextualism. In this analytical-comparative study, each of these perspectives is presented, followed by an examination of Mulla Sadra's perspective on the subject. Findings: From Mulla Sadra's perspective, personal structures have a significant impact on mystical experiences. He argues that mystics gain insights into deep truths by reflecting them in their souls. Talents, beliefs, behaviors, expectations, tendencies, and attentiveness all shape these experiences. Although he recognizes the existence of parallel mystical encounters in diverse traditions, aligning with the tenets of the perennial philosophy, Mulla Sadra's approach is not the same for all mystical experiences. He deems certain vertical data as illusionary and adopts a purely structuralist stance. Mulla Sadra's methodology can be described as “Gradational structuralism”, wherein he suggests that as the mystic progresses to higher existential levels and reduces self-centered focus, individual structures play a less significant role, and the convergence of mystics in parallel experiences increases. Consequently, in these cases, his analytical framework for studying mystical texts leans towards contextual analysis.

This essay reinvigorates the Huxley/Osmond theory that psychedelic drugs can occasion a cross-cultural mystical experience characterized by a sense of "unity with ultimate reality." It offers a long-overdue rejoinder to the position of Constructivist authors such as Steven T. Katz, Hans Penner, and Stephen Prothero that Aldous Huxley's Perennial Philosophy is a defunct position. Specifically, the essay answers three erroneous charges: (1) that Huxley posited his viewpoint as the "core" or "essence" of religion, (2) that Huxley believed he was describing a set of universally shared religious beliefs, and (3) that Huxley's position depends on a belief in—and the possibility of—a state of "pure consciousness." In all cases, these charges will be shown to be erroneous. Moreover, it will also be argued that these claims are inaccurate for most forms of the Perennial Philosophy, and that the Perennial Philosophy is not a homogenous viewpoint, but rather a family of theories as are Existentialism, Postmodernism, and Idealism. The essay ends with a look at new directions for testing the Huxley/Osmond position, including with psychedelic drugs. [ABSTRACT FROM AUTHOR]

A worldview is, very basically, formed by tenets on the nature of the world and on the way of knowing it held by persons, social groups, intellectual currents or ethnic cultures. It is a term widely used in social sciences, but often left aside in daily research work because of being considered a vague term. Lax definitions are the reason, but such symbolic worlds will not disappear even if we do not refer to them, and we need operational and heuristic conceptualizations, both to analyze such symbolic parameters as a study objective and to refer to them as the appropriate understanding contexts of other topics. Here, definitions with a multidimensional structure that imply heuristic potential are specified as a solution; previous proposals are reviewed; the needs for improvement are set out; and a consequent conceptualization is proposed. Then onto-epistemic tenets of the main cultures on Earth and of history are briefly described as such worldviews, a case in Basque culture tested to assess the heuristic potential, and an outstanding 'transversal' implication is advanced: worldviews should not only be considered multidimensional concepts with heuristic potential, but also formed with areas around prototypes by cognitive-linguistic operators across the tenets. [ABSTRACT FROM AUTHOR]

The article studies the metaphysical roots of prophethood from the perspective of perennial philosophy. The main problem discussed here is what is meant by “prophet as logos”. The discussion is around the principles of metaphysic which is typical of perennial philosophy. Employing library research included in qualitative methodology, the study delves into the key texts of perennial philosophers about prophethood. The primary data were taken and interpreted from the masterpieces of the renowned perennial philosophers: Frithjof Schuon, Seyyed Hossein Nasr, and William Stoddart. The secondary data were from relevant literature from books and articles. The study reveals that prophet is a reflection of the Absolute which is the seed of the universe (cosmological function), the saver (prophetic function), and the guide (initiative function) of humans. In Islam system, the “prophet as logos” is represented by Muhammad. Physically, he is just a man delegated by Allah, meanwhile spiritually, Muhammad is the “logos”.

Can the divide between science and religion be bridged? The current article will present the case for semiotics - and specifically the process of theosemiosis - as that platform of connection. In order to present this argument a key issue that must be tackled is whether there is one underlying function within the category of religion that can be extracted and held accountable in its knowledge claims: what has generally been termed the perennial philosophy. This extracted principle must then be capable of conforming to a broader model of consilience that can contain the knowledge captured in both science and religion. A model that can equally explain the work of Aristotle, Bacon, Galilee, and Einstein as it does Moses, Buddha, Jesus and Krishna, both in an ontological and epistemological sense; and thus a modification and extension of Enlightenment principles in such a way that they can capture the western and eastern notions of that light. In this regard, seeing truly is 'knowing'. [ABSTRACT FROM AUTHOR]

The perennial philosophy is an overarching principle in art, music, literature, religion and the sciences that can serve to illustrate and even embody some of the most central themes of human existence, that are so simple yet so universal, that they can be hardly expressed in conversational terms. Approach/objective: To give a conceptual outline of what constitutes the perennial philosophy and why we are usually kept away from it by exploring basic notions of ego, consciousness, love and the structure of disease. Material: In-depth exploration of the perennial philosophy as a pattern in Hippocratic medical writings, artistic and rhetorical literature, spiritual and religious texts as well as in philosophy and science; with examples and quotations from leading figures from a variety of political backgrounds, religious traditions and creative culture. Discussion: Evaluation of the perennial philosophy within the specific context of psychology and its relevance for the healing process in medicine in three dimensions: 1) Love for oneself and others as an intimate and immediate way to encounter divinity, reality and (self-) consciousness; 2) the courage to be as the willingness to step forward and claim one's own happiness and joy in life and 3) sexuality as an integral part of human nature and the base to a sustainable and respectful dealing with environmental nature as a whole. [ABSTRACT FROM AUTHOR]

In essence, religion is a form of human expression concerning spiritual experience and the relationship with the Divine. In this regard, religion can be a source of strength and inspiration for individuals and communities to live a meaningful life. However, in the context of rapid globalization and modernization, conflicts and tensions often arise between different religious groups. In the context of religious moderation, the idea of perennial philosophy is used to understand religious pluralism. This research aims to explicate the ideas of Seyyed Hossein Nasr's perennial philosophy towards the plural religious reality and to use his thoughts in building an understanding of religious moderation. This research uses a literature review method with a philosophical approach that aims to understand the thoughts or theories of a figure. The results of this study explain the importance of understanding universal religious values in building harmony in practicing religion and establishing inter-religious dialogues to reduce conflict and promote peace among different religious followers. Thus, the construction of religious moderation from the perspective of Seyyed Hossein Nasr's philosophy can bring peace and harmony to a society that is becoming increasingly pluralistic and complex. Nasr also emphasizes the importance of maintaining fundamental spiritual and moral values in religions as an effort to avoid fundamentalism and extremism.

Religious pluralism is growing in significance because of increasing religious diversity and increasing religious conflicts, which cause unrest in contemporary society. Muslim perennialists represent one of many groups advocating for the common goals of religious pluralism and the reaffirmation of perennial wisdom, which lies at the heart of all primordial religious traditions. The purpose of the study is to explore the principles of religious pluralism advocated by Muslim perennialist philosophers. Using the discourse analysis methodology, this study analyzed the theological validity of the Muslim perennialist perspective for articulating interfaith dialogue and co-existence in multicultural societies. By conducting this critical analysis, the study concludes that the principles of religious pluralism advocated by Muslim perennialists are the means of bringing interfaith peaceful co-existence to society. [ABSTRACT FROM AUTHOR]

The global rise of addictions in the modern world is alarming. What the discipline of modern Western psychology fails to recognize is the connection between the loss of a sense of the sacred and the rise in addiction and mental illness. Due to the spiritual desolation prevalent in the present day and its traumatizing effects, the human search for wholeness and healing is all too often diverted into destructive and dysfunctional behaviors. It is only a spiritual approach to the science of the soul that allows psychology to restore the categories of Spirit, soul, and body, along with their corresponding degrees of reality. This paper examines the root causes of addiction in order to better understand the collective search for wholeness and healing. The framework employed for this study is the perennial psychology – an application of the universal wisdom found in humanity’s spiritual patrimony to the proper understanding of this burgeoning crisis. The objective of the study is to propose a more integrative approach to assessment, diagnosis, and treatment of addiction.

A large body of research in the field of psychology currently points to a variety of therapeutic outcomes derived from psychedelically occasioned mystical experience. Moreover, additional research suggests that such benefits to mental and emotional well-being may depend directly upon the subjective mystical experience itself, rather than upon the substances that triggered it; for instance, research at Johns Hopkins indicates that higher scores on the MEQ30 or MEQ43 might be key predictors of larger therapeutic outcomes. However, the 'elephant in the room' often overlooked in psychological studies is this: What exactly is it about the content of the subjective experience that triggers such significant outcomes or, of deep interest philosophically speaking, what might the mystical experience be an experience of? Could it be that such experiences have a viable ontological referent instead of their being wholly subjective and if so, how might Aldous Huxley's theory in this regard be weighed in light of current data? The essay includes close discussion of the debate regarding the nature of mystical experiences between Robin Carhart-Harris' REBUS model (the experiences are wholly subjective, with no ontological referent) vs. Edward Kelly's ROSTA model (contending an ontological referent need not contradict the science). The essay's thesis is that Huxley's viewpoint includes plausible and perhaps valuable insights that may help explain why and how that encounter has such profound therapeutic value. [ABSTRACT FROM AUTHOR]

In this visual essay, I render my journey up the Tower of Experience. The tower has four levels – physical, emotional, cognitive and spiritual – and each level expresses a different way of knowing and experiencing. These levels express a deep and broad interpretation of reality, and thus a way through which to understand artistic experience and inquiry. The tower illustrates perennialism's hierarchical stages of ascent towards wholeness of Being, which inspire me to create integral and holistic arts learning experiences for my visual arts education students. The purpose of this essay was to visualize my felt-sense of the tower and connect this to my teaching concerns. In subsequent investigations, I will analyse the symbolism and phenomenological response to the tower artworks. [ABSTRACT FROM AUTHOR]

The purpose of this article is to expose a basic flaw at the root of perennialism as a method for studying mysticism—its distinction between 'exoteric' and 'esoteric' components of mysticism and religion. Rather than being distinct, the specific 'exoteric' doctrines of a given mystic's tradition penetrate the mystics' knowledge-claims. Thus, the 'esoteric' dimension in a mystical tradition is permeated by that mystical tradition's 'exoteric' doctrines, not by the transcultural and ahistorical perennial spine that perennialists postulate. Contrary to what the perennialists suggest, there is no one underlying esoteric set of beliefs embedded in all traditional religions that all mystics share. Rather, in the different religious traditions of the world, there are genuinely different mysticisms with different beliefs, practices, values, and goals. Thus, the perennialist approach distorts the history of mysticism. It is better seen as a theology of religions than as an alleged discernment of timeless truths presented throughout the history of mysticism. [ABSTRACT FROM AUTHOR]

Since the inception of psychology as a distinct field of study in the modern West, it has been widely regarded as the only valid form of this discipline, supplanting all other accounts of the mind and human behavior. The modern West is unique in having produced the only psychology that consciously severed itself from metaphysics and spiritual principles. The momentous intellectual revolutions inaugurated by the Renaissance and the European Enlightenment further entrenched the prejudices of its purely secular and reductionist approach. Yet, across the diverse cultures of the world, we find spiritual traditions that embrace a fully integrated psychology, unsullied by the limitations of the modern scientific method. It is only by grounding psychology on a foundation of sacred and universal truths – found in all traditional civilizations – that we can begin to restore a true “science of the soul” that addresses the entire gamut of human needs and possibilities

Religious pluralism is growing in significance because of increasing religious diversity and increasing religious conflicts, which cause unrest in contemporary society. Muslim perennialists represent one of many groups advocating for the common goals of religious pluralism and the reaffirmation of perennial wisdom, which lies at the heart of all primordial religious traditions. The purpose of the study is to explore the principles of religious pluralism advocated by Muslim perennialist philosophers. Using the discourse analysis methodology, this study analyzed the theological validity of the Muslim perennialist perspective for articulating interfaith dialogue and co-existence in multicultural societies. By conducting this critical analysis, the study concludes that the principles of religious pluralism advocated by Muslim perennialists are the means of bringing interfaith peaceful co-existence to society.

A large body of research in the field of psychology currently points to a variety of therapeutic outcomes derived from psychedelically occasioned mystical experience. Moreover, additional research suggests that such benefits to mental and emotional well-being may depend directly upon the subjective mystical experience itself, rather than upon the substances that triggered it; for instance, research at Johns Hopkins indicates that higher scores on the MEQ30 or MEQ43 might be key predictors of larger therapeutic outcomes. However, the ‘elephant in the room’ often overlooked in psychological studies is this: What exactly is it about the content of the subjective experience that triggers such significant outcomes or, of deep interest philosophically speaking, what might the mystical experience be an experience of? Could it be that such experiences have a viable ontological referent instead of their being wholly subjective and if so, how might Aldous Huxley’s theory in this regard be weighed in light of current data? The essay includes close discussion of the debate regarding the nature of mystical experiences between Robin Carhart-Harris’ REBUS model (the experiences are wholly subjective, with no ontological referent) vs. Edward Kelly’s ROSTA model (contending an ontological referent need not contradict the science). The essay’s thesis is that Huxley’s viewpoint includes plausible and perhaps valuable insights that may help explain why and how that encounter has such profound therapeutic value.

The monopolistic tendency of modern science in asserting itself as the exclusive interpreter of the human psyche or mind through its psychology does so while negating the most crucial dimension that makes it a complete psychology, the metaphysical order as is found across the world in all times and places. The reductionistic turn of modern Western psychology away from its metaphysical roots has deformed the original "science of the soul" rendering it null and void. That spirituality and metaphysics have been marginalized and deemed irrelevant in modern science was assumed to be the logical course of progress. Ironically, however, their fundamental absence is the reason contemporary psychology is in disarray. Numerous individuals may see this as preposterous and think that to suggest this is to turn back the clock to the dark ages of knowledge. However, if psychology is returned to its origin in metaphysics, sacred science, and spiritual principles, it can again become worthy of being called a "science of the soul." This interview with Islamic philosopher, Seyyed Hossein Nasr, on the discipline of psychology explores the original meaning of the "science of the soul" as it is understood across the diverse cultures of the world. [ABSTRACT FROM AUTHOR]

The core of what is defined as Perennial Philosophy is established by ancient traditions of metaphysical thought, which, though arising from the most various historical contexts from East to West, outstandingly share some fundamental truths such as the mutual interrelation of all things. However, even more astonishingly is how the insights of contemporary physics currently back up these various truths which spread among different cultures. This paper aims at underscoring how undeniably compelling. Yet, uncanny this bond is, primarily on the plane of knowledge, a broader knowledge substantiated by science and philosophy -- the two speak here an unknown language, yet with the same voice: the incommunicability of their truths overlapping with the incommunicability of their actual experiences. Grappling with the dazzling disclosures of these "mirrors of knowledge" is as fascinating as unavoidable. This study takes into account some of them by uncovering how crucial they are both for the present and the (albeit acknowledged by the past wisdom) future understanding of the reality we are entangled with. [ABSTRACT FROM AUTHOR]

The implementation of Pancasila remains a home work for all children of Indonesia. Althought has become the basis of state, Pancasila has encountered various obstacles both from the outside and the inside. This fact makes all components of the nation try to think in providing the concepts, strategies and concrete steps to place Pancasila as the living values that lead to a movement and can even bring this nation into desirable future. These efforts include the studies on the values of Pancasila from various perspectives, including that of perennial philosophy’s frame. Based on this perspective, Pancasila for the Indonesian people is actually the scientia sacra (sacred science) and kalimatun sawa (common sentences), a sacred knowledge, basic principle, and a common commitment that even existed long before the independence of Indonesia. Thus, the re-actualization of Pancasila means re-practicing its values as it has been implanted deep in the heart of this nation with a new perspective, namely that Pancasila is not merely an ideology of the state and nation, but more than that, it is actually the ontological inevitability at the heart of every human being in the Indonesian Archipelago.

In this paper I explore the reasons why oracular texts of the past are considered to be useful to demonstrate a cultural symphony and how the perception of them changed in space and time. Moreover, I investigate how oracles worked as means of unity, agreement and cohesion in a society risking fragmentation and division. Specifically, I analyse Porphyry's oracular collection De philosophia ex oraculis haurienda (transmitted indirectly) and Agostino Steuco's major work, De perennia philosophia, published in 1540. Despite living in different historical eras, Porphyry and Steuco—I argue—seem to look for a kind of cultural symphony and to return to oracular wisdom as a response to a perceived and real threat (Christian religion for the first, Protestant Reform for the second). Their responses to the threat show various points of contact: against the risk of oblivion, they re-use and recover pre-fabricated sources of knowledge drawn from the past or the present, in order to address the challenges of their time with the aid of an established, "perennial" theological tradition. While the response provided by Porphyry against threats can be regarded as an elitist and exclusionary project, Steuco proposes, in his symphonic and propagandistic system, a real reductio ad unum (una religio, una scientia, unus Deus). [ABSTRACT FROM AUTHOR]

Copyright of Beytulhikme: An International Journal of Philosophy is the property of Beytulhikme: An International Journal of Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This research studies the educational approach to the environmental crisis called Scientia Sacra which was developed by Seyyed Hossein Nasr, a perennial and a contemporary Islamic philosopher. The paper aims to understand the background and underpinnings of this philosophy. It will discuss Nasr's critique of modernism as the root cause of our environmental crisis, and the manner in which he sees an educational approach informed by the concept of scientia sacra as the solution. The researcher also discusses various critiques of Nasr's approach and challenges in its application to education. It will investigate whether scientia sacra can contribute to solutions to the environmental crisis which can operate across religious and secular divides. [ABSTRACT FROM AUTHOR]

Copyright of Esensia: Jurnal Ilmu-Ilmu Ushuluddin is the property of Esensia: Jurnal Ilmu-Ilmu Ushuluddin and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The purpose of this essay is to illustrate a difficulty which may arise in the attempt to simultaneously identify with more than one religious tradition. Drawing upon the philosophical insights of Martin Buber and Emmanuel Levinas, I demonstrate how some of the most cardinal themes in one faith or theological perspective may set itself against the central notions of another. Along the way, Kierkegaard, the perennial philosophy, process theology, and even Frank Herbert’s science fiction classic Dune are woven into the discussion.

Copyright of Dilemas Contemporáneos: Educación, Política y Valores is the property of Dilemas Contemporaneos: Educacion, Politica y Valores and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In the following paper, I will attempt to argue that Hegel's theory concerning the end of art is possessed of solid aesthetical dialectic grounds when viewed against the background of classical Greek architecture. It shall be argued that the perennial appeal of Greek/Neo-classicism in architectural form and to a somewhat lesser extent in interior decoration (the latter being slightly less visible) makes a good supporting argument for the end of art theory, because in the Western world the Greek classical form continues to appeal through Neo-Classicism. I shall diverge from Hegel's theory of the human form and statuary in Greek classicism and confine myself in so far as is possible to architectural form as these are far more visibly prominent. The article will seek to make an argument for a form of metaphysical underpinning to the continual aesthetic appeal of classical Greek architecture. [ABSTRACT FROM AUTHOR]

Copyright of Teologia w Polsce is the property of Society of Dogmatic Theologians and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This work is based on the assumption that modern human has undergone a multidimensional crisis. This crisis needs a timely response and an urgent solution, for if we neglect it, it will become worse and can destabilize the life of mankind globally. I refer to the work of Huston Smith on perennial philosophy to find its essence as an attempt to find solution for overcoming the modern men`s crisis. This is a library research using the philosophical hermeneutics method. The paper shows that, firstly, perennial philosophy has a characteristic of metaphysics, which try to find a fundamental basis for both immanent and transcendent of all things, psychology which depicts the common sameness in human and ethics as a goal in human life. Secondly, what is meant by human spiritual crisis is a condition where human neglected even destroyed the godhead character within themselves. Thirdly, the answer made by Huston smith`s Perennial Philosophy concerning human spiritual crisis include that the spiritual crisis of modern human being are seen from the tunnel metaphore, in which the basement is scientism, the left wall is education, media as the roof, and the right wall the law. The spiritual crisis of modern human being as a failure of post-modernism has a similiraty with modernism way of seeing this world as the only true reality, although there is different in approach between the two. Religious mysticism that was offered by Huston smith has a perenialistic tone. The pluralistic attitude found among humankind has to be rooted in an esoteric level within each religion. Smith`s perennial philosophy is very relevant to the condition of Indonesia, which therefore has sackeled by a rigid theological dogmatism. Religion should be an endeavor for human being to find a more exalted living.

This article studies the reception of the Bhagavad Gita within circles of Perennial Philosophy scholars and examines how the Gita is interpreted to the extent that it influenced their thoughts. Within the Hindu tradition, the Gita is often read from a dualist and/or non-dualist perspective in the context of observing religious teachings and practices. In the hands of Perennial Philosophy scholars, the Gita is read from a different angle. Through a critical examination of the original works of the Perennialists, this article shows that the majority of the Perennial traditionalists read the Gita from a dualist background but that, eventually, they were convinced that the Gita’s paradigm is essentially non-dualist. In turn, this non-dualist paradigm of the Gita influences and transforms their ontological thought, from the dualist to the non-dualist view of the reality. Meanwhile, the non-traditionalist group of Perennial Philosophy scholars are not interested in this ontological discussion. They are more concerned with the question of how the Gita provides certain ways of attaining human liberation and salvation. Interestingly, both traditionalist and non-traditionalist camps are influenced by the Gita, at the same time, inserting an external understanding and interpretation into the Gita.

This paper examines, from an emic stance, a strand of Western esoteric wisdom that offers a particular perspective on psycho-spiritual development in relation to spiritual emergence, the mutually interdependent evolution of consciousness and substance, and the functional role of human incarnation within our planetary life. The writings of Alice A. Bailey (1880-1949) and Lucille Cedercrans (1921-1984) serve as significant reference points in this effort. These teachings hold an integral view of human development in which a person’s awareness and self-identification progress from polarization in physical matter and sensation through progressively subtler gradients of emotional and mental experience, culminating in “The Path of Initiation,” a phase of psychological and spiritual expansions into deepening levels of transcendent, supramental consciousness and functioning. The esoteric teachings described here portray this path descriptively rather than prescriptively, and have significant parallels to Sri Aurobindo’s Integral vision. Both consider human life in form to be a vital and necessary phase within the larger cosmic evolution of consciousness and matter, and both are frameworks that expansively embrace the significance of the Divine as both immanent and transcendent presence. The important issue of epistemological methodology and the testing of esoteric assertions is also considered.