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Frithjof Schuon

178 quotes

“To know God, the Real in itself, the supremely Intelligible, and then to know things in the light of this knowledge, and in consequence also to know ourselves: these are the dimensions of intrinsic and integral intelligence, the only one worthy of the name, strictly speaking, since it alone is properly human.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“Will for the Good and love of the Beautiful are the necessary concomitants of knowledge of the True, and their repercussions are incalculable.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“Only the science of the Absolute gives meaning and discipline to the science of the relative.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“It is appropriate to distinguish between a knowledge that is active and mental, namely doctrinal discernment, by which we become conscious of the Truth, and a knowledge that is passive, receptive and cardiac, namely invocatory contemplation, by which we assimilate what we have become aware of.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“Every time man stands before God wholeheartedly − that is, "poor" and without being puffed up − he stands on the ground of absolute certitude, the certitude of his conditional salvation and the certitude of God. And that is why God has given us the gift of this supernatural key that is prayer: in order that we might stand before Him as in the primordial state, and as always and everywhere; or as in eternity.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“Prayer − in the widest sense − triumphs over the four accidents of our existence: the world, life, the body, the soul; we might also say: space, time, matter, desire. It is situated in existence like a shelter, like an islet. In it alone we are perfectly ourselves, because it puts us into the presence of God. It is like a diamond, which nothing can tarnish and nothing can resist.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“The aim of individual prayer is not only to obtain particular favors, but also the purification of the soul: it loosens psychic knots or, in other words, dissolves subconscious coagulations and drains away many secret poisons; it externalizes before God the difficulties, failures and tensions of the soul, which presupposes that the soul be humble and genuine, and this externalization − carried out in the face of the Absolute − has the virtue of reestablishing equilibrium and restoring peace; in a word, of opening us to grace.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“The gift of oneself to God is always the gift of oneself to all; to give oneself to God − though it were hidden from all − is to give oneself to man, for this gift of self has a sacrificial value of an incalculable radiance.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“Man prays, and prayer fashions man. The saint has himself become prayer, the meeting place of earth and Heaven; he thereby contains the universe, and the universe prays with him. He is everywhere where nature prays, he prays with her and in her: in the peaks which touch the void and eternity, in a flower that scatters its scent, or in the carefree song of a bird. He who lives in prayer has not lived in vain.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“Holiness is the sleep of the ego and the wake of the immortal soul − of the ego, fed on sensorial impressions and filled with desires, and of the soul, free and crystallized in God. The moving surface of our being must sleep and must therefore withdraw from images and instincts, whereas the depths of our being must be awake in the consciousness of the Divine, thus lighting up, like a motionless flame, the silence of the holy sleep.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“In order to maintain the world in equilibrium, or in order even to improve it in a particular sector, it is not enough that there should be men capable of taking effective measures in keeping with spiritual principles, it is also necessary that there should be saints who, like the "motionless mover" of Aristotle, realize only the "one thing necessary", namely that which constitutes the reason for being of every human city.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“Sanctity is essentially contemplativity: it is the intuition of the spiritual nature of things; profound intuition which determines the entire soul, hence the entire being of man.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“The saint is the man who acts as if he had died and returned to life; having already ceased to be "himself" in the earthly sense, he has no intention whatever of returning to that dream, but maintains himself in a kind of wakefulness, which the world with its narrowness and impurities cannot understand.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“Virtue consists in allowing free passage, in the soul, to the Beauty of God.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“There is no valid virtue without piety, and there is no authentic piety without virtue.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“Virtue is a ray of the divine Beauty, in which we participate through our nature or through our will, with ease or with difficulty, but always by the grace of God.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“Virtue is the conformity of the soul to the divine Model and to the spiritual work; conformity or participation. The essence of the virtues is emptiness before God, which permits the divine Qualities to enter the heart and radiate in the soul. Virtue is the exteriorization of the pure heart.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“Every virtue is a participation in the Beauty of the One and a response to His Love.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“There is no access to the Heart without the virtues.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“Revelation is the fulgurant irruption of a knowledge that comes, not from an individual or collective subconscious, but on the contrary from a supra-consciousness, which though latent in all beings nonetheless immensely surpasses its individual and psychological crystallizations.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“Let us specify that the possible gaps in the human mind are due, not to fortuitous causes, but to the very conditions of the "dark age", the kali-yuga, which has as an effect − among other modes of decadence − a progressive weakening of pure intellection and of the ascending tendencies of soul; whence the necessity of the religious revelations, and whence also the problematical phenomenon of gratuitous and divergent philosophies.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“Every religious form is superior to the others in a particular respect, and it is this characteristic that in fact indicates the sufficient reason for the existence of that form.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“Without religion − or without authentic religion − a human collectivity cannot survive in the long run; that is, it cannot remain human.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“It must be said that progressivists are not completely mistaken in thinking that there is something in religion that no longer works; the individualistic and sentimental argumentation with which traditional piety operates has all but lost its ability to grip man’s consciousness, and this is not simply because modern man is irreligious, but also because normal religious arguments − not being able to go deep enough into the core of things and in fact not having had to do so previously − are somewhat blunted, psychologically speaking, and fail to satisfy certain needs for causality.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“Theology on the whole is a philosophical commentary on Revelation − an "inspired" commentary in that it forestalls heresies properly so-called, to the extent this is possible, while at the same time being psychologically and morally opportunistic.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“Theological perspective is characterized extrinsically by its concern with defending conceptual and moral interests, whereas pure metaphysics sets forth the nature of things, while being aware of aspects and points of view.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“Theology, founded as it is upon the inevitably antinomic and elliptical − but by no means contradictory or irreconcilable − facts of the sacred Scriptures, is a mental activity that interprets these facts by means of the reason and in relation to a piety that is often more fervent than enlightened; this occasionally results in theories that are doubtless opportune and effective in a given psychological or moral context, but restrictive or even aberrant from the point of view of pure and simple truth, and in any case unacceptable on the plane of metaphysics.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“Ordinary monotheistic theologies operate only with the entirely insufficient alternative of "created" and "uncreated": there is for them only God and the world, the Creator and the created, whereas in reality there is first of all the Absolute and the relative, and then within Relativity there is the creative Uncreated − not the Uncreated in itself − and all that is created.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“If an ancient writer can give the impression of simplemindedness, this is largely because he did not have to take account of a thousand errors still unknown nor of a thousand possibilities of misinterpretation, and also because there was no need for his dialectic to resemble a Scottish dance between the eggs, seeing that such an author could in a large measure dispense with nuances; words still possessed a freshness and a fullness − or a magic − which it is difficult for us to imagine, living as we do in a climate of verbal inflation.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“It is easy to criticize the "fanaticism" of our ancestors when one has lost the very notion of saving truth, or to be "tolerant" when one derides religion.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“Original man was not a simian creature barely capable of speaking and standing upright; he was a quasi-immaterial being enclosed in an aura still celestial, but deposited on earth; an aura similar to the "chariot of fire" of Elijah or the "cloud" that enveloped Christ during his ascension. That is to say, our conception of the origin of mankind is based on the doctrine of the projection of the archetypes ab intra; thus our position is that of classical emanationism – in the Neoplatonic or gnostic sense of the term – which avoids the pitfall of anthropomorphism while agreeing with the theological conception of creatio ex nihilo. Evolutionism, for its part, is the very negation of the archetypes and consequently of the divine Intellect; it is therefore the negation of an entire dimension of the real, namely that of form, of the static, of the immutable; concretely speaking, it is as if one wished to make a fabric of the wefts only, omitting the warps.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“One must not tire of affirming this: the origin of a creature is not a substance of a material kind, it is a perfect and non-material archetype: perfect, therefore without any need of a transformative evolution; non-material, therefore having its origin in the Spirit, not in matter. Assuredly, there is a trajectory; but this proceeds not from an inert and unconscious substance, but from the Spirit − the matrix of all possibilities − to the earthly result, the creature; and this result issued from the invisible at a cyclic moment when the physical world was still far less separate from the psychic world than in later and progressively more "hardened" periods. When one speaks traditionally of creatio ex nihilo, what is meant, on the one hand, is that creatures do not derive from a pre-existing matter and, on the other, that the "incarnation" of possibilities cannot in any way affect the immutable plenitude of the Principle.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“A classic example of a naive dogma is the Biblical story of creation, followed by that of the first human couple: if we are skeptical, we balk at the childishness of the literal meaning; but if we are intuitive − as every man ought to be − we will be sensitive to the irrefutable truths of the images; we feel that we bear these images within ourselves, that they have a universal and timeless validity. The same observation applies to myths and even to fairy tales: in describing principles − or situations − concerning the universe, they describe at the same time psychological and spiritual realities of the soul; and in this sense it can be said that the symbolisms of religion or of popular tradition are a part of our common experience, both on the surface and in depth.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“It has been said that man is a rational animal; while this formulation is insufficient and ill-sounding, it nonetheless points to an undeniable truth, though in an elliptical fashion, for the rational faculty actually serves to underscore the transcendence of man in relation to the animal. Man is rational because he possesses the Intellect, which by definition has a capacity for the absolute and therefore a sense of the relative; and he possesses the Intellect because he is made "in the image of God", which, moreover, he demonstrates physically by his corporeal form and his cranial form, as well as by his vertical posture, then by language and his productive capacity. Man is a theophany in his form as much as in his faculties.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“One of the keys to understanding our true nature and our ultimate destiny is the fact that the things of this world are never proportionate to the actual range of our intelligence. Our intelligence is made for the Absolute, or else it is nothing; the Absolute alone confers on our intelligence the power to accomplish to the full what it can accomplish and to be wholly what it is. Similarly, in the case of the will, which is no more than a prolongation or complement of the intelligence: the objects it commonly sets out to achieve, or those that life imposes on it, do not measure up to the fullness of its range; only the "divine dimension" can satisfy the thirst for plenitude in our willing or our love.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“Human intelligence is essentially objective, hence total: it is capable of disinterested judgment, reasoning, assimilating and deifying meditation, with the help of grace. This attribute of objectivity also belongs to the will − it is this attribute that makes it human − and this is why our will is free, in other words capable of self-transcendence, sacrifice, and ascesis; our willing is not inspired by our desires alone, it is inspired fundamentally by the truth, which is separate from our immediate interests. Likewise for our soul, our sensibility, our capacity for loving: this capacity, being human, is by definition objective and thus disinterested in its essence or in its primordial and innocent perfection; it is capable of goodness, generosity, compassion. This means that it is capable of finding its happiness in the happiness of others, and to the detriment of its own satisfactions; likewise, it is capable of finding its happiness above itself, in its celestial personality, which is not yet completely its own. It is from this specific nature, made of totality and objectivity, that the vocation of man derives, together with his rights and his duties.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“Man is by definition pontifex, "builder of bridges", or "builder of a bridge". For man possesses essentially two dimensions, an outward and an inward; he therefore has the right to both, or else he would not be man, precisely; to speak of a man without surroundings is as contradictory as to speak of a man without a core. On the one hand, we live among the phenomena which surround us and of which we are a part, and on the other hand, our hearts are rooted in God; consequently we must realize as perfect an equilibrium as possible between our life in the world and our life directed toward the Divine. Obviously this second life determines the first and gives it all its meaning; the rights of outwardness depend upon measures which pertain to the inward and which the inward imposes upon us.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“God has opened a gate in the middle of creation, and this open gate of the world towards God is man; this opening is God’s invitation to look towards Him, to tend towards Him, to persevere with regard to Him, and to return to Him. And this enables us to understand why the gate shuts at death when it has been scorned during life; for to be man means nothing other than to look beyond and to pass through the gate. Unbelief and paganism are whatever turns its back on the gate; on its threshold light and darkness separate. The notion of Hell becomes perfectly clear when we think how senseless it is − and what a waste and a suicide − to slip through the human state without being truly man, that is, to pass God by, and thus to pass our own souls by, as if we had any right to human faculties apart from the return to God, and as if there were any point in the miracle of the human state apart from the end which is prefigured in man himself; or again: as if God had had no motive in giving us an intelligence which discerns and a will which chooses.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“To say that man, and consequently the human body, is "made in the image of God" means a priori that it manifests something absolute and for that very reason something unlimited and perfect. What above all distinguishes the human form from animal forms is its direct reference to absoluteness, starting with its vertical posture; as a result, if animal forms can be transcended − and they are so by man, precisely − such could not be the case for the human form; this form marks not only the summit of earthly creatures, but also, and for this very reason, the exit from their condition, or from the samsāra as Buddhists would say. To see man is to see not only the image of God, but also a door open towards bodhi, liberating enlightenment; or, let us say, towards a blessed centering in the divine proximity.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“Being absolute, the supreme Principle is ipso facto infinite; the masculine body accentuates the first aspect, and the feminine body the second. On the basis of these two hypostatic aspects, the divine Principle is the source of all possible perfection; in other words, being the Absolute and the Infinite, It is necessarily also Perfection or the Good. Now each of the two bodies, the masculine and the feminine, manifests modes of perfection which their respective gender evokes by definition; indeed, all cosmic qualities are divided into two complementary groups: the rigorous and the gentle, the active and the passive, the contractive and the expansive. The human body is an image of Deliverance: now the liberating way maybe either "virile" or "feminine", although it is not possible to have a strict line of demarcation between the two modes, for man (homo, anthropos) is always man; the non-material being that was the primordial androgyne survives in each of us.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“Much could be said about the abstract and concrete symbolism of the different regions or parts of the body. A symbolism is abstract inasmuch as it signifies a principial reality; it is concrete inasmuch as it communicates the nature of this reality, that is, inasmuch as it makes it present to our experience. One of the most striking characteristics of the human body is the breast, which is a solar symbol, the accentuation differing according to sex: noble and glorious radiation in both male and female, but manifesting power in the first case and generosity in the second − the power and generosity of pure Being.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“There are in man two subjects − or two subjectivities − with no common measure and with opposite tendencies, though there is also, in some respect, coincidence between the two. On the one hand, there is the anima or empirical ego, woven out of objective as well as subjective contingencies, such as memories and desires; on the other hand, there is the spiritus or pure Intelligence, whose subjectivity is rooted in the Absolute, so that it sees the empirical ego as being no more than a husk, that is, something outward and foreign to the true "my-self", or rather "One-self", at once transcendent and immanent.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“In spirituality more than in any other domain, it is important to understand that a person’s character is part of his intelligence: without a good character − a normal and therefore noble character −, intelligence, even that of a metaphysician, is partially inoperative, for the simple reason that full knowledge of what lies outside us requires a full knowledge of ourselves. A person’s character is, on the one hand, what he wills, and on the other hand, what he loves; will and sentiment prolong intelligence; like the intelligence − which obviously penetrates them − they are faculties of adequation. To know the Sovereign Good really is, ipso facto, on the one hand to will what brings us closer to it and on the other hand to love what bears witness to it; every virtue in the final analysis derives from this will and this love. Intelligence that is not accompanied by virtues gives rise to an as it were planimetric knowledge: it is as if one were to grasp but the circle or the square, and not the sphere or the cube.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“What animals and man have in common is, first of all, sensorial and instinctual intelligence, then the faculties of the senses, and finally basic feelings. What is proper to man alone is the intellect open to the Absolute; and also, owing to that very fact, reason, which extends the Intellect in the direction of relativity; and consequently it is the capacity for integral knowledge, for sacralization, and for ascension. Man shares with animals the wonder of subjectivity − but strangely a wonder that is not understood by the evolutionists; however, the subjectivity of animals is only partial, whereas that of man is total; the sense of the Absolute coincides with totality of intelligence.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“If it were necessary or useful to prove the Absolute, the objective and transpersonal character of the human Intellect would be a sufficient testimony, for this Intellect is the indisputable sign of a purely spiritual first Cause, a Unity infinitely central but containing all things, an Essence at once immanent and transcendent. It has been said more than once that total Truth is inscribed in an eternal script in the very substance of our spirit; what the different Revelations do is to "crystallize" and "actualize", in different degrees according to the case, a nucleus of certitudes that not only abides forever in the divine Omniscience, but also sleeps by refraction in the "naturally supernatural” kernel of the individual, as well as in that of each ethnic or historical collectivity or the human species as a whole.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“Normally and primordially, human intelligence realizes a perfect equilibrium between the intelligence of the brain and that of the heart: the first is the rational capacity with the various skills connected to it; the second is intellectual or spiritual intuition, or in other words it is the eschatological realism that permits one to choose the saving truth even without any mental speculation. Cardiac intelligence, even when reduced to its minimum, is always right; it is from this that faith is derived when it is profound and unshakeable, and such is the intelligence of a great number of saints.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“Whereas metaphysics proceeds wholly from intellectual intuition, religion proceeds from Revelation. The latter is the Word of God spoken to His creatures, whereas intellectual intuition is a direct and active participation in divine Knowledge and not an indirect and passive participation, as is faith. In other words, in the case of intellectual intuition, knowledge is not possessed by the individual insofar as he is an individual, but insofar as in his innermost essence he is not distinct from his Divine Principle. Thus metaphysical certitude is absolute because of the identity between the knower and the known in the Intellect.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“If every man possessed intellect, not merely in a fragmentary or virtual state, but as a fully developed faculty, there would be no Revelations, because total intellection would be a natural thing; but as this has not been so since the end of the Golden Age, Revelation is not only necessary, but even normative with regard to individual intellection, or rather with regard to its formal expression. No intellectuality is possible outside a revealed mode of expression, a scriptural or oral tradition, although intellection can occur, as an isolated miracle, wherever the intellective faculty exists; but an intellection outside tradition will have neither authority nor efficacy. Intellection has need of occasional causes in order to become fully aware of itself and exercised without constraints; therefore in milieus that are practically speaking deprived of Revelation − or forgetful of the sapiential meanings of the revealed Word − intellectuality generally exists only in a latent state; even where it is still affirmed despite everything, perceived truths are made inoperative by their overly fragmentary character and by the mental chaos which surrounds them. For the intellect, Revelation is like a principle of actualization, expression and control; in practice the revealed "letter" is indispensable in intellectual life.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“Certainly, God is ineffable, nothing can describe Him or enclose Him in words; but on the other hand, truth exists, that is to say that there are conceptual points of reference which provide a sufficient expression of the nature of God; otherwise our intelligence would not be human, which amounts to saying that it would not exist, or simply that it would be inoperative with respect to what constitutes the reason for man’s existence. God is both unknowable and knowable, a paradox which implies − on pain of absurdity − that the relationships are different, first of all on the plane of mere thought and then in virtue of everything that separates mental knowledge from that of the heart; the first is a "perceiving", and the second a "being". "The soul is all that which it knows", said Aristotle; one must add that the soul is able to know all that which it is; and that in its essence it is none other than That which is, and That which alone is.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source
“The man who rejects religion because, when taken literally, it sometimes seems absurd − since truths have to be selectively chosen and parceled out in a manner required by the formal crystallization and by the adaptation to an intellectually minimal collective mentality − such a man overlooks one essential thing, despite the logic of his reaction: namely, that the imagery, contradictory though it may be at first sight, nonetheless conveys information that in the final analysis is coherent and even dazzlingly evident for those who are capable of having a presentiment of it or of grasping it. It is true that there is, a priori, a contradiction between an omniscient, omnipotent, and infinitely good God who created man without foreseeing the fall; who grants him too great a freedom with respect to his intelligence, or too small an intelligence in proportion to his freedom; who finds no other means of saving man than to sacrifice His own Son, and doing so without the immense majority of men being informed of this − and being able to be informed of it in time − when in fact this information is the conditio sine qua non of salvation; who after having powerfully revealed that He is One, waits for centuries before revealing that He is Three; who condemns man to an eternal hell for temporal faults; a God who on the one hand "wants" man not to sin, and on the other "wills" that a particular sin be committed, or who predestines man to a particular sin, on the one hand, and, on the other, punishes him for having committed it; or again, a God who gives us intelligence and then forbids us to use it, as practically every fideism would have it; and so on. But whatever may be the contradiction between an omniscient and omnipotent God and the actions attributed to Him by scriptural symbolism and anthropomorphist, voluntaristic, and sentimental theology, there is, beyond all this imagery − whose contradictions are perfectly resolvable in metaphysics − an Intelligence, or a Power, which is fundamentally good and which − with or without predestination − is disposed to saving us from a de facto distress, on the sole condition that we resign ourselves to following its call; and this reality is a "categorical imperative" which is so to speak in the air we breathe and independent of all requirements of logic and all need for coherence.”
Frithjof Schuon (1907–1998) said by 1998 at the latest wikiquote, CC BY-SA 4.0 source