In his triple role of writer, Neoplatonist philosopher and practitioner of mystery religions, Lucius Apuleius includes in The 11 Books of Metamorphoses (Metamorphoseon libri or Asinus aureus) a central story, which does not seem to have a direct connection with the literal meaning of the protagonist's adventures. Blending mythological, philosophical and allegorical elements, the story about Amor and Psyche proposes a literary rewriting of the soul’s journey in search of divine love. Coupled with an analysis of the relationship between the human and the divine plane, between sensual and sacred love, the narrative thread in question goes far beyond the role of a simple narrative episode. The god Amor is conceived in a double role: first as a capricious and seductive young man, and then as a devoted husband who carries his wife to the celestial heights of love. The present article explores the hypostases and motivations of the god of love – both within the narrow framework of the above-mentioned story and in the broader context of Lucius Apuleius’ novel. We are particularly interested in exploring the meanings of symbols that have become constituent parts of perennial philosophy.

This article explores interreligious communication between Hindu and Muslim communities through a reinterpretation of the classical Hindu communication theory of Sādhāraṇikaraṇa, framed within the lens of Perennial Philosophy. The study investigates how communication strategies rooted in religious traditions contribute to promoting religious moderation in plural societies such as Indonesia. Sādhāraṇikaraṇa, which emphasizes the simplification and universalization of religious messages, is analyzed as a communicative bridge capable of transcending doctrinal boundaries. The research adopts a qualitative approach, combining literature review and in-depth interviews with religious leaders and interfaith communication practitioners. Findings indicate that both Hindu and Islamic communication models emphasize shared spiritual values such as compassion, justice, and peace — values aligned with the universal truths proposed by Perennial Philosophy. These shared foundations support a moderate communication paradigm, fostering dialogue and mutual understanding across religious divides. This study contributes to the global discourse on interfaith communication by offering a cross-cultural theoretical synthesis that integrates Eastern and universalist perspectives.

The article combines a memorial intonation and a disciplinary diagnosis: through the figure of Nelly Motroshilova and the lens of sixty years of friendship with her, the author shows how Russian philosophy came out of the shadow of Eurocentrism to an intercultural approach. The author recalls her own path in life which was closely connected to that of Motroshilova: from postgraduate studies at the Institute of Philosophy of the Academy of Sciences to heading the departments, authoritative publications and awards. Everyday life – strict regimes, queues, communal apartments, “home” intellectual circles, holidays and charades – humanizes the academic world. The academic line of this article is a criticism of Hegel’s Eurocentric history of philosophy, which for decades excluded the East thought from the canon of the intellectual heritage of the world. The author enumerates counterarguments and alternative traditions: Glasenapp’s judgments on Hegel; the critical remarks of Schelling and Schopenhauer; the motif of “family resemblance’ in Nietzsche; assessments by Max Müller and Hesse; Leibniz’s warnings and the idea of philosophia perennis. The key turn happened on the international stage: the Hawaiian conferences of East-West Philosophers, Moscow forums, the academic series “Comparative Philosophy”, joint publications, thanks to which comparative philosophy has grown to an intercultural one. The author articulates three strategies of intercultural philosophical work: a “shortcut” to expanding horizons without changing the episteme; the “long way” of learning and living in other people’s conceptual worlds; the “third way” of creative synthesis, where solutions to generally significant problems are born. Next to all of this is a personal portrait of Motroshilova: an erudite and polemicist, the author of bestsellers on Hegel, Kant, Husserl and Heidegger, the executive editor of innovative textbooks, a participant in sharp ideological discussions. Her reading of Hegel is not about the closure of the canon, but about the “real universal process of interaction and complementarity”, in which philosophies cease to be hierarchies and become polylogues. The result is a manifesto of methodological courage: to recognize multiplicity without dissolving differences; to learn together while maintainingan argument; to build a philosophy capable of dealing with global risks today.

This study presents a comparative examination of the Islamic scientific epistemologies proposed by two prominent contemporary Muslim thinkers, Armahedi Mahzar and Sayyed Hossein Nasr. Both intellectuals offer distinct responses to the enduring separation between science and religion that characterizes modern Western thought. Mahzar formulates the notion of Islamic Integralism, which is grounded in the metaphysical principles of tawḥīd and waḥdatiyyah, whereas Nasr advocates perennial philosophy and scientia sacra as frameworks for re-sacralizing modern knowledge. Through a structured comparative analysis, this article identifies convergences, divergences, and critical points of tension between their conceptualizations. The findings indicate that, although both thinkers share a commitment to reuniting scientific inquiry with spiritual and ethical foundations, they diverge significantly in philosophical orientation, methodological assumptions, and practical implications. This study contributes to current debates on Islamic epistemology and highlights the relevance of these two frameworks for rethinking scientific development in the contemporary Muslim world.

This systematic literature review analyzes the interplay between philosophical approaches and religious thought. By reviewing 15 relevant journal articles, this study explores how philosophy and religion, despite differing truth criteria (revelation vs. reason), can be complementary in the search for life’s meaning. The analysis focuses on key thinkers such as Thomas Aquinas, Al-Ghazali, and Muhammad Iqbal, highlighting perennial philosophy as a bridge for interfaith dialogue and pluralism. The study concludes that the integration of science and religion is not only possible but essential for a holistic understanding of human existence and the promotion of global well-being. This integration enriches both intellectual and spiritual dimensions of life. The findings argue against a rigid separation between scientific, philosophical, and religious education. It implies that a holistic education system should integrate these disciplines to provide students with a more complete worldview. The study’s primary contribution is its clear and argued conclusion that a fragmented view of reality (where science, philosophy, and religion are separate) is insufficient. It makes a compelling case that a holistic understanding, which integrates these domains, is necessary for a complete picture of human existence.

This research paper delves into the concept of Turiya, the fourth state of consciousness in Vedic philosophy, and its profound implications for our understanding of this human experience. The paper explores the value of Turiya within the broader context of perennial philosophy, examining its manifestation across diverse cultural traditions and the benefits it offers in modern times specifically around mental and physical health. The discussion encompasses the philosophical underpinnings of Turiya, its experiential aspect through the practice of Transcendental Meditation, and its potential to enhance individual and collective well-being. By drawing on a range of scholarly sources, this paper aims to elucidate the significance of Turiya as a profound state of being that transcends the ordinary realms of waking, dreaming, and deep sleep, offering a transformative perspective on the nature of consciousness and human potential.

Why have thinkers like Ralph Waldo Emerson and Zhuang Zi, across different cultures, sought something beyond the self? Whether through God, nature, or abstract ideals, the longing for transcendence has been a recurring theme across philosophical and religious traditions. This impulse reflects what Aldous Huxley termed the “perennial philosophy”—the idea that all spiritual traditions share a common metaphysical core. Within this framework, Emerson and Zhuang Zi offer remarkably similar insights into the transformative power of silence and stillness. For Emerson, these quiet states connect the individual with the Over-Soul, a universal spirit that transcends the ego. For Zhuang Zi, they enable alignment with the Dao, the natural flow of the universe. In both philosophies, silence and stillness serve as transformative practices that dissolve the boundaries of the self and open it to a deeper, more unified reality. By comparing Emerson’s Over-Soul and Zhuang Zi’s Dao, this essay shows how both thinkers suggest that true peace arises not from striving but from surrendering to the quiet depths of being. Their shared emphasis on contemplative stillness reveals its enduring value as a spiritual practice across diverse philosophical landscapes.

Modernity has not only resulted in advancements in science and technology but has also given rise to fundamental dilemmas within the landscape of contemporary Islamic thought—particularly concerning the crisis of meaning, the marginalization of spirituality, and the dominance of secular epistemology. This article aims to analyze Sayyed Hossein Nasr’s critique of modernity and examine the relevance of the perennial philosophy he proposes in addressing these challenges within the context of contemporary Islamic thought. This study employs a qualitative research method grounded in library research. The approach utilized is philosophical hermeneutics combined with discourse analysis of Nasr’s thought, particularly referencing primary works such as Islam and the Plight of Modern Man. Nasr contends that modernity is inherently reductionist, as it places excessive emphasis on the empirical-material dimension while neglecting the metaphysical aspect and the human connection to transcendent reality. In response, the perennial philosophy he advocates underscores the significance of universal spiritual values, the transcendent unity of religions, and the preservation of tradition as foundational elements for restoring the balance between spirituality and rationality in contemporary life. Unlike previous studies, this article specifically emphasizes the integration of Nasr’s perennial philosophy with the dynamics of contemporary Islamic thought, particularly in addressing the epistemological crisis resulting from the modernization of knowledge. The article contributes to the discourse on the significance of revitalizing spirituality and the Islamic scholarly tradition as a critical and constructive response to the dominance of modernity. Abstrak: Modernitas tidak hanya menciptakan kemajuan dalam bidang ilmu pengetahuan dan teknologi, tetapi juga melahirkan dilema mendasar dalam lanskap pemikiran Islam kontemporer, terutama terkait krisis makna, marginalisasi spiritualitas, dan dominasi epistemologi sekuler. Artikel ini bertujuan untuk menganalisis kritik Sayyed Hossein Nasr terhadap modernitas serta relevansi tawaran filsafat perenial dalam menjawab tantangan-tantangan tersebut dalam konteks pemikiran Islam kontemporer. Penelitian ini menggunakan metode penelitian kualitatif berbasis studi pustaka, pendekatan yang digunakan adalah hermeneutika filosofis dan analisis wacana pemikiran Nasr, dengan merujuk pada karya-karya primer seperti Islam and the Plight of Modern Man. Nasr menilai bahwa modernitas bersifat reduksionis karena terlalu menekankan dimensi empiris-material dan mengabaikan aspek metafisik serta keterhubungan manusia dengan realitas transenden. Sebagai tanggapan, filsafat perenial yang ia tawarkan menekankan pentingnya nilai-nilai spiritual universal, kesatuan transenden agama-agama, dan pelestarian tradisi sebagai fondasi untuk merestorasi keseimbangan antara spiritualitas dan rasionalitas dalam kehidupan modern. Berbeda dari kajian-kajian sebelumnya, artikel ini menyoroti secara spesifik integrasi pemikiran filsafat perenial Nasr dengan dinamika pemikiran Islam kontemporer, khususnya dalam menghadapi krisis epistemologis akibat modernisasi pengetahuan. Artikel ini berkontribusi dalam memperluas diskursus tentang pentingnya revitalisasi spiritualitas dan tradisi keilmuan Islam sebagai respon kritis dan konstruktif terhadap hegemoni modernitas.

This research examines Seyyed Hossein Nasr's thoughts on criticising modernity and offering perennial philosophy as a solution to the spiritual crisis plaguing modern society. Nasr argues that modernity, which is based on rationalism, secularism, and materialism, has caused humans to lose connection with the divine dimension, leading to existential unhappiness and ecological destruction. As a response to this condition, Nasr offers a perennial philosophy that teaches the eternal truths contained in interfaith spiritual traditions, as well as the importance of returning to transcendent values to save civilisation from destruction. In the Islamic context, Nasr emphasised the importance of Sufism as a way to overcome humanity's spiritual crisis. This research uses a qualitative approach with a literature study method, examining Nasr's main works, such as Knowledge and the Sacred, Man and Nature, and The Heart of Islam. The results show that the perennial philosophy offered by Nasr serves as an alternative in dealing with the spiritual crisis faced by modern society. This philosophy is not only an effort to preserve tradition, but also a critique of modern civilisation that has lost its spiritual dimension and cosmic balance. Thus, Nasr's thought makes a significant contribution to the discourse of contemporary Islamic philosophy and offers a solution to the spiritual imbalance in modern life.

La perspectiva de que de toda la Realidad es relación es una constante de la philosophia perennis, desde los tiempos antiguos hasta hoy. Particularmente en grande pensadores como S. Agustin y S. Buenaventura, Raimon Panikkar y Edgard Morin. En S. Agustín, S. Buenaventura y el mismo Sto. Tomás la creación es un libro abierto que nos habla de Dios; esto supone para un cristiano entrar en comunión con ella para estar en comunión con Dios, que es relación. Deus est relation (Sto. Tomás), nosotros y todo el cosmos somos relación. Panikkar ha elaborado su pensamiento desde la idea de que todo es relación: la perspectiva cosmoteandrica. La física quántica manifiesta la relacionalidad intrínseca de toda la Realidad, desde lo más elemental (quantum) hasta los humanos. Esta es la perspectiva del pensamiento complejo de Edgard Morin. En este trabajo de pone en relación a todos estos pensadores.

This article examines a customary society’s approach to environmental conservation, particularly the indigenous group in Cikondang village, Bandung Regency. This article employs a case study approach to understand their local wisdom toward nature. In addition, this study adopts a perennial philosophy perspective, which considers nature and humanity as integral parts of a divine macro and micro cosmos, necessitating mutual protection and harmony. The study reveals that the Cikondang people adhere to the philosophy of mipit kudu amit, ngala kudu bebeja (picking requires permission, taking must be declared), which underscores not only a prohibition against theft but also an ethical commitment to environmental sustainability. This principle is manifested in the strict protection of sacred areas such as huluwotan (spring sources) and prohibited forests, which are safeguarded against exploitation. The study shows the significance of indigenous beliefs and practices in promoting ecological balance, providing crucial insights for contemporary environmental management.

The article is devoted to a comparative analysis of attempts at ontological development of the problem of Nothingness, presented in philosophical systems Leibniz and Heidegger. The article shows that despite the fundamentally different premises and strategies of thinking, as well as the obvious opposition of styles of philosophizing - the clarity and validity of Leibniz's argumentation against the fluidity and hermeneutic "questioning" of Heidegger - in the course of philosophical searches for the ultimate foundations of Being, one can discover non-surface points of intersection in their reflections on the nature and status of negativity. The author examines in detail the methodological strategies of "thinking through" Nothingness and reveals similar intuitions in understanding the conceptual content and philosophical status of the category of Nothingness. The novelty of the study lies in identifying specific points of intersection between Leibniz and Heidegger in the philosophical discourse on the nature of negativity. It is particularly emphasized that despite the difference in styles of philosophizing and considering Nothingness, we are dealing with the “non-present presence of Nothingness”, where the latter appears not as a negation or “deprivation”, but is filled with positive content. The similarity of the philosophizing of Leibniz and Heidegger was also manifested in their search for new terms in an attempt to reform the language of traditional metaphysics. It is shown that historical and philosophical schematism with its “-isms” and “-ologies” is not always productive, since it simplifies and obscures some aspects that are not obvious and important for understanding the ideas of a particular philosopher. By penetrating the history of metaphysics with various methods in search of an answer to the question “Does the non-existent exist?”, they thereby support and develop the historical tradition of metaphysics as “philosophia perennis,” treating it as an eternal present.

Frithj of Schuon (Isa Nur-ud Din), originally a German mystic, is a towering sage of the twentieth century. He has been instrumental in reviving perennial philosophy. He has written more than twenty books on metaphysical, spiritual, ethnic, and artistic themes. His writings have been reviewed in a wide range of scholarly and philosophical publications around the world. The present paper deliberates on the select poems of Frithjof Schuon which deal with theme of prayer. The study is important as it helps one to understand importance of meditation and prayer in our lives and will also pave way for deeper understanding of his mystical poetry.

In the context of Indonesia and several regions in Asia, including Africa, the sarung and peci play a significant role as cultural artifacts with both material and non-material value. This research explores the correlation between the sarung and peci with forming individual and collective identities, particularly within religious communities, such as the santri. Through a perennial philosophy approach, we analyze the role of religion in the cultural acculturation process among the santri. The study results indicate that the sarung and peci are symbols of religious expression and shape a collective identity that encompasses both esoteric and exoteric aspects. Additionally, there is a dualism in the symbolic structure built through the cultural acculturation of the santri, where the sarung and peci become symbolic representations of moral transcendence that distinguish them from the general populace

This study examines the concept of universal human values within the Jewish, Christian, and Islamic traditions, exploring their potential to foster global peace and solidarity. Drawing on the profound insights of Frithjof Schuon and Huston Smith, this research highlights the shared core values present across these three distinct religions, despite their differences in form, doctrine, and ritual. These shared values include justice, compassion, respect for human dignity, and responsibility toward others and the environment. Through the lens of the Perennial Philosophy, both thinkers posit that these values are manifestations of a single, underlying Truth common to all religions. Schuon focuses on the transcendental principles underpinning each tradition, emphasizing the metaphysical and esoteric dimensions of these values as reflections of divine truths. For instance, he points to teachings on social justice, respect for human dignity, and responsibility toward nature in Judaism; the emphasis on compassion and solidarity, including the call to love one’s neighbor and even enemies, in Christianity; and the concept of Tawhid, stressing the unity of God and humanity, which underpins teachings on social justice and fair treatment in Islam. Smith, while acknowledging the metaphysical aspects, emphasizes the practical, ethical, and social implications of these values, particularly their role in building a just and harmonious society.

This work aims to discover Robert Maynard Hutchins' thoughts on character education in elementary schools from a perpetual perspective. Teachers can use this research to teach character education by utilizing the idea of perennials, which is very important for developing children's character. This research uses a literature study methodology combined with qualitative descriptive techniques. The perennial school of thought considers how humans must evolve with the times. The perennial philosophy approach to character education emphasizes how humans behave according to the good values inherent in themselves. Because elementary school education is a foundation for higher education, character education is most appropriate if started at that level. The concept of perennialism in character education emerged as a response to the contemporary cultural crisis. The philosophy of perennial prioritises efforts to return to the past, especially rebuilding ideals and ideas that were once a strong way of looking at the world. Through character education, these values and ideals of life can be restored to ensure that future generations maintain their identity as an Indonesian nation. One of the options that must be used in elementary school character education is the core of the perennial philosophy.

This research aims to see the view or criticism of the secularization of science from the view of an Islamic thinker from Iran named Syed Hossein Nasr and relate it to legal development in Indonesia, which uses a transcendental perspective. The development of science, which tends to be secular, is due to the separation of science from religion, especially in the Western scientific tradition, which began in the Renaissance era and resulted in the drying out of Western science from transcendental values. The two problems raised in this research are how Syed An Nashr's concept of thinking views the secularization of science and how Syed An Nashr's thinking correlates with the development of transcendental legal science in Indonesia. The result of this research is that Syed Hossein Nasr, an Islamic thinker with his Perennial philosophy, explains the importance of returning transcendental values ​​to science. Nasr's thinking also correlates with the transcendental legal perspective developed as a response to the dryness of law from the divine aspect.

This article presents a comprehensive examination of Seyyed Hossein Nasr's evaluation model within the context of perennial philosophy. Nasr’s model advocates for the revival of perennial wisdom—a traditional Islamic perspective that he believes offers a remedy to the contemporary crises plaguing modern civilization. According to Nasr, both Western and Islamic civilizations have faltered in achieving their fundamental objectives, leading to deteriorating human relations and widespread spiritual disillusionment, which in turn adversely impacts the environment. This paper employs a library research methodology, synthesizing data from a variety of sources including books, academic journals, and other relevant media. Through the lens of Nasr’s concepts, the study explores how his ideas might serve as a conduit for re-aligning contemporary society with the core principles of Islam and addressing the spiritual and existential challenges of modernity. Additionally, the paper discusses the potential reapplication of Sufism as a strategic approach to mitigate the crisis induced by rapid technological advancements and societal changes. By reintroducing and integrating these traditional insights, the study aims to offer solutions to the multifaceted problems faced by contemporary human societies.

As it is written in the Bhagavad Gita: 1 The mind wanders, It’s restless at any moment, It needs to be controlled, Accept self-discipline. The three texts in this portfolio follow a critical, reflexive, and self-constraining first- person perspective. They are, in order: the “World” text, the “Symbol” text, and the “Gaze” text, with the “World” text as the starting point. The “World” text specifically analyzes Khyentse Norbu’s narrative film, Travellers and Magicians, and points out the Māyā characteristics of film. The “Symbol” text reflects on the distance between human and the God by combining semiotics and personal experience of devoting self to Buddhism with a research method that is mutually referenced with the Perennial philosophy. Finally, inspired by the first two texts, the “Gaze” text is a summative and complementary text. It takes Benjamin’s research as a starting point to reflect on the ritual value of contemporary spiritual films. These three texts point to each other and suggest a research style and methodology that is closely linked to personal experience, religion, and art.

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”.