perennial philosophy

[Jhanananda]

The Perennial philosophy (Latin: philosophia perennis), [note 1] also referred to as Perennialism, is a perspective in the philosophy of religion which views each of the world’s religious traditions as sharing a single, universal truth on which foundation all religious knowledge and doctrine has grown.

Agostino Steuco (1497–1548) coined the term philosophia perennis,[1] drawing on the neo-Platonic philosophy of Marsilio Ficino (1433–1499) and Giovanni Pico della Mirandola (1463–94).

In the early 19th century this idea was popularised by the Transcendentalists. Towards the end of the 19th century the Theosophical Society further popularized the concept under the name of "Wisdom-Religion" or "Ancient Wisdom".[2] In the 20th century it was popularized in the English-speaking world through Aldous Huxley's book The Perennial Philosophy as well as by the strands of thought which culminated in the New Age movement.

Definition
Perennialism is a perspective within the philosophy of religion which views each of the world’s religious traditions as sharing a single, universal truth on which foundation all religious knowledge and doctrine has grown. According to this view, each world religion, including but not limited to Christianity, Islam, Judaism, Hinduism, Taoism, Confucianism, Shinto, Sikhism, and Buddhism, is an interpretation of this universal truth adapted to cater for the psychological, intellectual, and social needs of a given culture of a given period of history. The universal truth which lives at heart of each religion has been rediscovered in each epoch by saints, sages, prophets, and philosophers. These include not only the 'founders' of the world's great religions but also gifted and inspired mystics, theologians, and preachers who have revived already existing religions when they had fallen into empty platitudes and hollow ceremonialism.[3]

Perennialists argue that although the sacred scriptures of the world religions are undeniably diverse and often superficially oppose each other, one can discern a common doctrine regarding the ultimate purpose of human life. Typically this doctrine is posited as mystical insofar as it views the summum bonum of human life as an experiential union with the supreme being (sometimes perceived as an "energy" such as the universe) which can only be achieved by undertaking a programme of physical and mental 'purification' or 'improvement'.[citation needed]

Perennialism may be contrasted with conventional religious orthodoxy, which demarcates clear lines of truth and falsehood separating religions, and also with historicism, which sees religious phenomena as determined by sociopolitical context with no absolute essence.

Origins
Greek Mysteries

The Eleusinian Mysteries and Alexander the Greats campaign have been posited as bringing about a cultural exchange of ideas. To include overlap with the Cult of Isis and Dionysian Mysteries, possibly Mithraism and Hindu ideas through Persian influence. The Egyptian god Osiris and the Greek god Dionysus had been equated as long ago as the 5th century BC by the historian Herodotus (see interpretatio graeca), see Osiris-Dionysus. Will Durant in his book "The Story of Civilization" as well as Thomas McEvilley in his book "The Shape of Ancient Thought" mentions this flow and sharing of ideas to include Greek and Indian thoughts.
Philo of Alexandria

The syncretic tradition of reconciling different beliefs arguably started before Philo, but Philo himself attempted to reconcile Greek Rationalism with the Torah which helped pave the way for Christianity with Neo Platonism and the adoption of the Old Testament with Christianity as opposed to Gnostic Marcion roots of Christianity.[citation needed]
Neo-Platonism
Main articles: Neo-Platonism and Agape

The Perennial philosophy originates from neo-Platonism and Christianity.

Marsilio Ficino (1433–1499) argued that there is an underlying unity to the world, the soul or love, which has a counterpart in the realm of ideas. Platonic Philosophy and Christian theology both embody this truth. Ficino was influenced by a variety of philosophers including Aristotelian Scholasticism and various pseudonymous and mystical writings. Ficino saw his thought as part of a long development of philosophical truth, of ancient pre-Platonic philosophers (including Zoroaster, Hermes Trismegistus, Orpheus, Aglaophemus and Pythagoras) who reached their peak in Plato. The Prisca theologia, or venerable and ancient theology, which embodied the truth and could be found in all ages, was a vitally important idea for Ficino.[4]

Giovanni Pico della Mirandola (1463–94), a student of Ficino, went further than his teacher by suggesting that truth could be found in many, rather than just two, traditions. This proposed a harmony between the thought of Plato and Aristotle, and saw aspects of the Prisca theologia in Averroes, the Koran, the Cabala among other sources.[5] After the deaths of Pico and Ficino this line of thought expanded, and included Symphorien Champier, and Francesco Giorgio.
Steuco
De perenni philosophia libri X

The term perenni philosophia was first used by Agostino Steuco (1497–1548) who used it to title a treatise, De perenni philosophia libri X, published in 1540.[1] De perenni philosophia was the most sustained attempt at philosophical synthesis and harmony.[6] Steuco represents the liberal wing of 16th-century Biblical scholarship and theology, although he rejected Luther and Calvin.[7] De perenni philosophia, is a complex work which only contains the term philosophia perennis twice. It states that there is “one principle of all things, of which there has always been one and the same knowledge among all peoples.”[8] This single knowledge (or sapientia) is the key element in his philosophy. In that he emphasises continuity over progress, Steuco’s idea of philosophy is not one conventionally associated with the Renaissance. Indeed, he tends to believe that the truth is lost over time and is only preserved in the prisci theologica. Steuco preferred Plato to Aristotle and saw greater congruence between the former and Christianity than the latter philosopher. He held that philosophy works in harmony with religion and should lead to knowledge of God, and that truth flows from a single source, more ancient than the Greeks. Steuco was strongly influenced by Iamblichus’s statement that knowledge of God is innate in all,[9] and also gave great importance to Hermes Trismegistus.
Influence

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.[10] Overall, De perenni philosophia wasn’t particularly influential, and largely confined to those with a similar orientation to himself. The work was not put on the Index of works banned by the Roman Catholic Church, although his Cosmopoeia which expressed similar ideas was. Religious criticisms tended to the conservative view that held Christian teachings should be understood as unique, rather than seeing them as perfect expressions of truths that are found everywhere.[11] More generally, this philosophical syncretism was set out at the expense of some of the doctrines included within it, and it is possible that Steuco’s critical faculties were not up to the task he had set himself. Further, placing so much confidence in the prisca theologia, turned out to be a shortcoming as many of the texts used in this school of thought later turned out to be bogus.[12] In the following two centuries the most favourable responses were largely Protestant and often in England.

Gottfried Leibniz later picked up on Steuco's term. The German philosopher stands in the tradition of this concordistic philosophy; his philosophy of harmony especially had affinity with Steuco’s ideas. Leibniz knew about Steuco’s work by 1687, but thought that De la Verite de la Religion Chretienne by Huguenot philosopher Phillippe du Plessis-Mornay expressed the same truth better. Steuco’s influence can be found throughout Leibniz’s works, but the German was the first philosopher to refer to the perennial philosophy without mentioning the Italian.[13]