[28] In his 1945 book The Perennial Philosophy he defined the perennial philosophy as: ... 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 to, 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. This week, I read a book which made some trenchant criticisms of the Perennial Philosophy.

He suggests that Perennialism often succumbs to an outdated ‘mental representation’ model of cognition: Divine Reality exists out there, and we experience it in our minds, like a camera taking a photo. Leibniz knew about Steuco's work by 1687, but thought that De la vérité de la religion chrétienne by Huguenot philosopher Phillippe du Plessis-Mornay expressed the same truth better.
This reminds me a bit of Andrei Tarkovsky’s idea of Solaris or The Zone – the magical force that projects our dreams back to us. [13] Philo translated Judaism into terms of Stoic, Platonic and Neopythagorean elements, and held that God is "supra rational" and can be reached only through "ecstasy." We cannot rely on big donors with corresponding big agendas. However, spiritual astronauts then reach different planets, different space stations, different universes, where perhaps they encounter different beings (or manifestations of Being). ). He replied: You can’t to the God and Father of our Lord Jesus Christ. For instance, many branches of Christianity teach that human nature is, by definition, sinful and that we must avoid allowing that nature to dominate our actions, lest we commit sinful acts.
His most recent book in English is Men of a Single Book: Fundamentalism in Islam, Christianity, and Modern Thought, which won in the "Comparative Religion" category of The USA "Best Books 2011" Awards. The idea of a perennial philosophy originated with a number of Renaissance theologians who took inspiration from neo-Platonism and from the theory of Forms. [ citation needed ] This view is exemplified by Rene Guenon in The Reign of Quantity and the Signs of the Times , one of the founding works of the traditionalist school. [34] It holds to "a holistic worldview", [35] emphasising that the Mind, Body and Spirit are interrelated [web 5] and that there is a form of monism and unity throughout the universe. When you come into the presence of God, by this portal – there are other portals which may take you to different places – you come through a passage of self-sacrifice and giving oneself away, which paradoxically does not result in obliteration, but in the most extreme ecstasy and joy at the discovery which lies at the end of all this – that one is fearfully and wonderfully made, one is a unique and beloved child of God. [web 5]. [4] De perenni philosophia was the most sustained attempt at philosophical synthesis and harmony. Transcendentalism and Unitarian Universalism, The Reign of Quantity and the Signs of the Times, "The Rhetoric of Experience and the Study of Religion", Gellman, Jerome, "Mysticism", The Stanford Encyclopedia of Philosophy (Summer 2011 Edition), Edward N. Zalta (ed. Steuco's perennial philosophy was highly regarded by some scholars for the two centuries after its publication, then largely forgotten until it was rediscovered by Otto Willmann in the late part of the 19th century. Roy, Ramakrishna and Vivekananda were all influenced by the Hindu school of Advaita Vedanta, [26] which they saw as the exemplification of a Universalist Hindu religiosity.

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