According to Wouter Hanegraaf, "modernity itself is in fact intertwined with the history of esotericism."[17] Western esotericism had a profound influence on Hindu and Buddhist modernisers, whose modernisations in turn had a deep impact on modern western روحانية. See: Michelis، Elizabeth De (2005). A History of Modern Yoga: Patanjali and Western Esotericism. A&C Black. ISBN:978-0-8264-8772-8. مؤرشف من الأصل في 2023-04-06.[18][19]
Renaud Fabbri argues that Evola should not be considered a member of the Perennialist School. See the section Julius Evola and the Perennialist School in Fabbri's Introduction to the Perennialist School.
Witness the works by Mahmoud Bina at the Isfahan University of Technology, the Malay scholar Osman Bakar, and the Ceylonese Ranjit Fernando. This is probably also related to the expansion of the Maryamiyya branch of the Shadhili Sufi order, as studied by Sedgwick, Against the Modern World, always within the pale of أهل السنة والجماعة. Cf. also a review by كارل دبليو. إرنست: "Traditionalism, the Perennial Philosophy, and Islamic Studies," Middle East Studies Association Bulletin, vol. 28, no. 2 (December 1994), pp. 176-81.
According to Wouter Hanegraaf, "modernity itself is in fact intertwined with the history of esotericism."[17] Western esotericism had a profound influence on Hindu and Buddhist modernisers, whose modernisations in turn had a deep impact on modern western روحانية. See: Michelis، Elizabeth De (2005). A History of Modern Yoga: Patanjali and Western Esotericism. A&C Black. ISBN:978-0-8264-8772-8. مؤرشف من الأصل في 2023-04-06.[18][19]
