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Ernest Thompson Seton explains "The Gospel of the Redman"
The Sacred Worlds Series
Science and the Myth of Progress
The Writings of Frithjof Schuon
Light on the Ancient Worlds: A Brief Survey of the Book by Frithjof Schuon
The Universal Spirit of Islam: Keys for Interfaith Understanding
William C. Chittick explores "The Sufi Doctrine of Rumi"
Interview with Frithjof Schuon - on Spirituality
Exploring "Timeless in Time" - a biography of Sri Ramana Maharshi
Interview with Frithjof Schuon - on Primordiality
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Frithjof Schuon
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The losses of the transcendent dimension, the transparency of symbols and the awareness of our origin are all consequences of the “Fall” and the results are to be seen in aspects of modern science, as Frithjof Schuon’s essay shows:
Once Heaven was closed and man was in effect installed in God’s place, the objective measurements of things were, virtually or actually, lost. They were replaced by subjective measurements, purely human and conjectural pseudo-values, and thus man became involved in a movement of a kind that cannot be halted, since, in the absence of celestial and stable values, there is no longer any reason for calling a halt, so that in the end a stage is reached at which human values are replaced by infra-human values, up to a point at which the very idea of truth is abolished. The mitigating circumstances in such cases—for they are always present, at any rate for some individuals—consist in the fact that, on the verge of every new fall, the order then existing shows a maximum of abuse and corruption, so that the temptation to prefer an apparently clean error to an outwardly soiled truth is particularly strong.
and again,
Modern science, as it plunges dizzily downwards, its speed increasing in geometrical progression towards an abyss into which it hurtles like a vehicle without brakes, is another example of that loss of the “spatial” equilibrium characteristic of contemplative and still stable civilizations. This criticism of modern science—and it is by no means the first ever to be made—is made not on the grounds that it studies some fragmentary field within the limits of its competence, but on the grounds that it claims to be in a position to attain to total knowledge, and that it ventures conclusions in fields accessible only to a supra-sensible and truly intellective wisdom, the existence of which it refuses on principle to admit. In other words, the foundations of modern science are false because, from the “subject” point of view, it replaces Intellect and Revelation by reason and experiment, as if it were not contradictory to lay claim to totality on an empirical basis; and its foundations are false too because, from the “object” point of view, it replaces the universal Substance by matter alone, either denying the universal Principle or reducing it to matter or to some kind of pseudo-absolute from which all transcendence has been eliminated.

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