Seyyed Hossein Nasr's - Sophia Perennis

17the çalât will not be conceived and lived as the fulfillment of an Islamic duty, itwill rather be envisaged as a direct expression of the relationship between manand God. This amounts to saying that quintessential esoterism will neverconsider Islam independently from the nature of things and from the integralstructure of reality. By contrast, it could be said that "esoteric Islam" will neverallow itself to consider esoterism independently from Islam. 22 Finally, a majorconcomitance of the contrast of what has just been sketched lies in the factthat, whereas integral esoterism is always "confortable" with recognizing thelegitimacy of more exoteric and formalistic perspectives, partial esoterismexperiences a tension between its call to universality and its sentimentalsolidarity with Islam. This tension will more than often result in anathemasagainst all intellectual and existential manifestations of esoterism that appear tolie outside the strict and conventional cadre of the Islamic tradition, or at leastoutside its recorded and accepted historical manifestations.Another relevant aspect of this distinction is related to the gradualprocess of assimilation of the truth, or to the logical and chronologicalsequence in which a spiritual seeker will proceed:22 This appears for example in the way in which Nasr reads Schuon’s entire metaphysics,including his writings on religions other than Islam, as a commentary on the shahâdah, anassertion that is literally impeccable but which has the obvious inconvenience of appearingto “annex” traditional metaphysics to the Islamic territory. By contrast, Schuon has tirelesslywritten and asserted that his doctrinal point of departure is the Advaita Vedânta. Hisconceptual language is Advaitin, much more so than it is Sufi.