1 comments about Nietzsche's Genealogy: Nihilism and the Will to Knowledge.

1. Fredrich Nietzsche challenged all ideas that had not only come before him, but also those which proliferated during his own period. He "deconstructed" society and its "noble lies" in an attempt to show us that man "is something to be overcome." In this book, he attempted to debase all of society by proving that values and ethics are errors of humanity.

   From this work by Nietzsche we can begin to understand "will to power" and the nihilism which, as Nietzsche believes, powers society.

   This is an excellent book for anyone trying to understand what "nihilism" and the "will to knowledge and power" are. There is no philosopher who can explain this better than Nietzsche, nor is there a book that explains this better than "Nietzsche's Genealogy: Nihilism and the Will to Knowledge."

No comments about Miguel de Unamuno o La Creacion Del Intelectual Espanol Moderno/ Miguel de Unamuno or the Modern Intellectual Spanish Creation (Biblioteca Unamuno).

1 comments about Boehme: An Intellectual Biography of the Seventeenth-Century Philosopher and Mystic.

1. Jacob Boehme was a 16'Th century shoemaker turned mystic. Living in what is now Germany, Boehme wrote his thoughts about the nature of the universe and of God. Weeks takes us through Boehme's life in an academic journey, laying out Boehme's central idea's (an interesting blend of pantheism and individualism) and life events (got hassled by the church). The book is not too hard to read, even for the lay reader, and is packed with information about the man and his time. Jacob Boehme deserves his place in the pantheon of great mystics, and weeks helps him there.

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2 comments about Frithjof Schuon: Life and Teachings (S U N Y Series in Western Esoteric Traditions).

1. In the summer 1987 issue of Parabola magazine a reviewer of "The Essential Writings of Frithjof Schuon" mentioned the 'severe intellectual quality of Schuon's writing'. He stated that he would like to have a 'simple' introduction with which to begin the study of Schuon's work. Although "Frithjof Schuon: Life and Teachings" is not a work which can be read without serious concentation and reflection, neither is it exclusively for the academic specialist. It should be of great interest to both the spiritual seeker and the scholar endeavoring to better understand Schuon's philosophy.
   This is the first biography of Schuon since his death in l998, and it includes a detailed history of the events which shaped his life, as well as two penetrating essays which explore in depth virtually every key theme in the Schuonian opus. This work is especially useful in terms of distinguishing and clarifying Schuon's relationship with Guenon, Sufism, and the Plains Indian Sun Dance religion. Also, it sheds much light upon the distinction between esoterism and tradition, religio perennis and syncretism, and the significance of beauty and celestial femininity which are important dimensions of Schuon's perspective.
   Given the access Aymard and Laude had to previously unavailable oral and written sources, as well as their masterful knowledge of Schuon's published works, this book -- alongside James S. Cutsinger's "Advice to the Serious Seeker: Meditations on the Teachings of Frithjof Schuon" -- must now be considered primary and essential texts for all interested readers.



2. Suny Press has just published a book on Frithjof Schuon, which undoubtedly will constitute a landmark in Perennialist studies. Based on unpublished documents, this book unveils some aspects of the works and life of Schuon not accounted for in previous publications.
   This book, co-authored by Jean Baptiste Aymard an Patrick Laude (Georgetown University) includes some essays already published in France and Canada. The first two chapters and most original part of the work, offer a biography and a spiritual portrait of Frithjof Schuon. As we read them, a hieratic portrait of Schuon is unraveled: a born-Gnostic, a fideli d'amor and a true spiritual master whose influence is not limited by a specific religion but whose teachings are better defined as an expression of the Religio Perennis itself. His spiritual stature is truly located at the intersection of three major influences, according to J.B. Aymard:
   
   Concerning the Vedantic ternary [Cat-Cit-Ananda], three paternities or spiritual « god parentages » can be recognized as being linked to one of the dimensions of Schuon's personality. The Cit aspect, which we briefly described earlier, can be related to the authority of René Guenon who is, unquestionably, the one who introduced him to metaphysics and who, he stressed, had the « noteworthy merit of presenting and making explicit crucial concepts of pure metaphysical science, of integral tradition and traditional orthodoxy, of symbolism, and of esoterism. (...)
   In turning to the Sat aspect of Schuon's nature, which we previously discussed, it resonates with that of the strong personality of Shaykh Al-Alawi, from whom, it should be pointed out, he claimed part of the « spiritual heritage ». By conferring initiation upon him the old Shaykh in fact became his veritable spiritual father toward whom he was to feel indebted throughout his life. (...)
   Finally, in connection with Ananda aspect of his nature, it seemed that it was Schuon's link with Al-Khidr, the « Master of the masterless », that could shed light on certain facets of his personality and thereby show the exemplary coherence of his spiritual life. » (p.67)
   
   Al-Khidr also being the master of the Afrad or Solitaries, J.B. Aymard adds:
   
   « In our opinion, many of Schuon's attitudes which were not understood by some people, such as his sovereign independence with regard to formalism, his genius for the essential, and his all-inclusive taste for all manifestations of Beauty, take on a different meaning in the light of the Afrad. » (p.45)
   
   J.B. Aymard makes also a definite mention of the specific link Schuon had with the Virgin Mary (Seyyidtna Maryam). Through her luminous presence and visitations, she inspired Schuon from early childhood on. The term « adoption » is appropriate and one can even witness a true heritage (wiratha) of a virginal nature which gives the full measure of the elevation of a master whose name of initiation was Shaykh Isa Nur el-Din Ahmad al-Shadhili al-Alawi al-Maryami.
   
   The next chapter by Patrick Laude is more directly centered on the metaphysical aspect of his teaching. In a few pages of a surprising quality and density, P. Laude offers a most lucid synthesis of the quintessential aspects of Schuon's teachings. He makes a point to situate his teaching with respect to that of other Perennialists and Traditionalists and to dispel a few misunderstandings. Schuon's multi-layered work is, according to P. Laude, centered primarily on the notion of quintessential esoterism and on Religio Perennis. Religio Perennis is not a super-religion (as it has been wrongly supposed) but the one and only "subjacent" religion, the transcendent norm establishing the intrinsic orthodoxy of any given traditional form. In its essence, Schuon's perspective is Shivaite rather than Vishnuvite. It is not meant to arbitrarily justify all cultural manifestations of a given tradition but to break with dogmatic limitations in order to reach the essence, identified to pure metaphysics and to the Language of the Self. According to Meister Eckhart: « If you would have the kernel, you must break the husk. » P. Laude also refers in the same chapter, to some methodological aspects of his teachings such as the alchemy of virtues and some meditative practices which have been described in « The Stations of Wisdom ». P. Laude also stresses the difference between Schuon's metaphysical perspective and that of Akbarian Sufism. The later, according to Schuon, has a tendency to create a confusion between the metaphysical point of view and theological opinions. As Schuon said elsewhere, his point of departure is not Sufism but Advaita Vedanta. P. Laude thus explains:
   
   « In a sense, much of Sufi Metaphysics is pulled apart between its sublime non-dualism and its legalistic straps. Schuon's esoteric formulation allows us to bridge the gap between these two incommensurable dimensions by insisting upon the « multileveled structure » of the Divine Will. (...) In spiritual matters alike, esoterism reaches to the essential trough the veil of surimpositions and accretions, while elucidating the partial legitimacy of mystical emphases, excesses, and subjective or collective detours. As such esoterism is nothing less than the most direct and comprehensive language of the Self. » (p. 105-106)
   
   The last chapter, also written by P. Laude exposes Schuon's aesthetics, his poetical writings and paintings, representing as many expressions of his teaching in a synthetic mode. P. Laude is thus able to detect the intimate connection of the aesthetic dimension of his work with his Virginal inspiration. He even recognizes here a tantric and shaktic dimension in the person of Schuon, thus linking him another time to the Shaykh Al-Akbar but also to the Iranian Sufi Ruzbihan al-Baqli. In Schuon's eyes, women are invested with a theophanic function. Woman manifests an essential aspect of the Principle in the immanence of the cosmic spheres: God in his infinite dimension. Eternal Man and Woman thus appear in Schuon's teachings as the two complimentary aspects of what Coomaraswamy called « the Tantric Biunity ': Atman and Maya, Brahman and Shakti, Absolute and Infinite.
   
   Frithjof Schuon, Life and Teaching will become a primary source for all those who are not only interested in the metaphysical teachings of Schuon but who also try to understand the spiritual dimension of this great sage who died in the U.S. in 1998. We very strongly recommend this book to all readers and spiritual seekers.

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No comments about An Intellectual Biography of David Atwood Wassson, 1828-1887: An American Transcendentalist Thinker.