René Guénon

The world, and first and foremost the West, is in crisis. A crisis that is at once financial, monetary, economic, social, geostrategic, political, scientific, energy, and at the same time sees an erosion of morals and morals as well as an ecological crisis.

This great crisis is of a particular character that we call, like others long before us, the crisis of the spirit.

We must necessarily understand the deep origin of this one in order to overcome it. A spiritual crisis can only be fully resolved by starting with the restoration of the spiritual, that is, metaphysical, plane. Guénon, then Evola, have already explained the main supporters in a masterful way. We are part of this continuity.

We choose to approach the spiritual crisis in the West, studying it here from a point of view limited to the traces in history of certain extremely particular religious movements that appeared from the 17th century onwards, whose existence and influence are still largely unknown.

Our general approach is first and foremost a bibliographical compilation of works by world-class specialists, published in French, English and German and whose authors have followed an academic historiographical approach based on works written in Hebrew, Aramaic, Polish, Latin, Turkish, French and German, which are the primary historical references.

A very large part is deliberately left to quotations from excerpts from these works.

This approach to the history of religions is necessarily complemented in conclusion by some reflections on the philosophy of human history, and by elements of metaphysics.

sub numele Mircea V. Diaconu] Tradiție și migrație primordială Calapodul hindusocentric de interpretare a culturilor și religiilor, specific gândirii guenoniste, închide toată gândirea europeană în determinațiile generale specifice teologiei indiene. Civilizația europeană modernă, prin secularismul și prin decăderea ei generală, ar fi etapa ultimă a epocii Kali Yuga. 1 Sensul istoriei este interpretat din perspectiva teoriei ciclurilor cosmice, specifică doctrinelor hinduse. Guénon tematizează o tradiție primordială hiperboreeană a ciclului actual, nesusținută prin nimic documentar. Originea inițială a acestui centru spiritual ar fi în regiunile polare. 2 Această teză implică existența unor migrații preistorice care au creat centre secundare de spiritualitate. 3 În fiecare ciclu istoric al umanității ar exista mai multe centre spirituale succesive, în funcție de epocă. 4 Această viziune își are originea în interpretarea literală a unor mituri și legende despre tradiția primordială, dar și confuzia dintre geografia mitică și geografia fizică. Memoria mitică a tradițiilor vechi nu reține detaliile fizice contingente, decât rar și vag și în general doar în cazul unor istorii recente. În schimb, reține doar detaliile specifice gândirii simbolice ale geografiei mitice, care pot fi suprapuse peste spații geografice fizice diverse. Nu există o legătură necesară între principiile geografiei sacre și natura fizică. Contingența evenimentelor istorice este păstrată în memoria mitică doar dacă are un grad mare de exemplaritate și astfel poate fi interpretată în orizontul arhetipal al activităților umane cu semnificație universală. Cu timpul, dimensiunea contingent-istorică a evenimentului dispare în negura îndepărtată a istoriei, păstrându-se doar povestea mitologică, îmbrăcată cu detalii fabuloase și fantastice. 5 Direcția de mișcare contingentgeografică a migrațiilor primordiale nu se putea păstra în memoria tradiției. Legendele și miturile 1 René Guénon, Criza lumii moderne, Ed. Humanitas, 2008, p. 27. 2 R. Guénon, The Lord of the World, Coombe Springs Press, 1983, p. 56. 3 Aceste idei au fost printre cele care l-au inspirat pe Vasile Lovinescu în dezvoltarea teoriei tradiției primordiale hiperboreene a dacilor. 4 Ibidem, p. 60. 1 | P a g e care vorbesc despre migrații în trecutul îndepărtat respectă niște cadre arhetipale, care nu pot fi înțelese ca documente de memorie istorico-geografică. Deci teza migrației primordiale hiperboreene este doar un construct fantastic.

Cet article paru dans la revue Page 19 reprend les éléments d'une communication donnée dans le cadre des "Doctoriales 2019" du Centre d'histoire du XIXe siècle de l'Université Paris 1/Sorbonne.
L'ouvrage de Jules Michelet paru en 1864, Bible de l'humanité, est pris comme exemple illustratif du processus de démocratisation d'éléments issus des courants ésotériques durant le XIXe siècle.
Après une brève réflexion historiographique sur les difficultés d'intégration de l'histoire des courants ésotériques à l'écriture de l'histoire religieuse, l'article analyse le processus de rédaction de l'ouvrage et la logique de concurrence religieuse mise en œuvre par son auteur, via l'utilisation d'éléments joachimistes et pérennialistes dérivés des courants ésotériques antérieurs et de leur appropriation romantique.

Frithjof Schuon avalia que se deve aplicar à doutrina da Eucaristia a mesma doutrina aplicada às duas naturezas do Cristo, a divina e a humana. O fato de que, segundo a teologia, Cristo é o Logos, e o Logos é Deus, não impede que Jesus Cristo seja ao mesmo tempo homem. Desta forma, logicamente, assim como o Cristo é, segundo a teologia, “verdadeiro homem e verdadeiro Deus”, do mesmo modo deve-se considerar o pão eucarístico como "verdadeiro pão e verdadeiro Corpo".

Anteprima dal testo Pātañjala Yogasūtrāṇi, gli Yoga Sūtra di Patañjali, Il ‘punto di vista’ Yoga Vol I, a cura di Fabio Milioni. Il testo, in fase di redazione, sarà pubblicato il prossimo autunno.
Dall’Uno della Tradizione ai Sistemi Aperti
Nel corso della sperimentazione, che ha sempre visto speculazione teorica e operatività quotidiana legati in modo indissolubile, sono emerse e si sono consolidate due ispirazioni fondamentali:
 La Tradizione, al di là delle forme che assume al variare delle dimensioni spazio-temporali è unica.
 Conoscere sé stessi è un processo lungo, complesso, irto di ostacoli e cadute; progredire nel cammino è impossibile se non ci si affranca da ogni forma di dogmatismo e dualità. Per andare oltre l’orizzonte occorre superare ogni confine, aprendosi a dimensioni sempre più ampie.
L’Unicità della Tradizione ed i Sistemi Aperti rappresentano quindi le due colonne portanti che costituiscono la soglia da oltrepassare, lo spartiacque tra la dimensione profana e gli stati superiori dell’Essere.
Essendo manifestato in Occidente, le radici sono i grandi Adepti: Parmenide, Pitagora, Platone, Plotino, Pletone.
In questi tempi di crisi e degenerazione, purtroppo, la complessità del loro insegnamento è in larga misura perduto, essendosi interrotta la continuità della trasmissione diretta da Maestro a discepolo. I frammenti che sono giunti sino a noi, pur fondamentali, sono carenti rispetto al ‘metodo operativo’. Dalla grande crisi del ‘600, assistiamo ad una biforcazione del sentiero su linee divergenti rispetto all’Axis-Mundi: la deriva speculativa e quella magico-teurgica.  Avendo ben presenti i rischi e gli aspetti deleteri del sincretismo, non possiamo non riconoscere che solo la Tradizione Orientale ha conservato intatto il metodo operativo. La Visione dello Yoga è parte integrante di essa.

This dissertation attempts to critically analyse the influence of Carl Schmitt on the thought of Aleksandr Dugin’s Neo-Eurasianism. It highlights Dugin’s use of Schmitt’s thought in three key ways: an analytical framework of the ‘political’, a mythopoetic understanding of space, and the role of katechon in establishing a multipolar world order. Thereafter, it suggests that Dugin’s interpretation of Schmitt has been heavily influenced by a particular reading created by the European New Right. It concludes by critically analysing this interpretation, suggesting that it indirectly undermines Dugin’s Neo-Eurasianism whilst strengthening critical readings of Schmitt’s position in contemporary political discourse.

Esta é uma seleção brilhante de textos seminais e às vezes provocativos, um livro que nenhum leitor sério pode se dar ao luxo de perder. –Wolfgang Smith, professor da Oregon University (EUA) e autor de Ciência e Mito e Cosmos and Transcendence.
À VENDA EXCLUSIVAMENTE NA ESTANTE VIRTUAL (345 p. R$ 68,50).

Jacob Needleman, distinguished religious scholar and philosopher, will be known to most perennialists because of his anthology published in the Penguin Metaphysical Library series (of which he was the general editor) titled "The Sword of Gnosis", and to the general public through his extensive publications and Bill Moyers' feature of him on "The World of Ideas". This interview of Professor Needleman focuses on his views on psychology and modernity in relation to Tradition.

Rene Guenon was without a doubt one of the most enlightened and insightful luminaries of the 20th century. His rich writing style and original philosophy stood against the unquestioned dogmas of progress, materialism, and so-called “rationalism”. His task was to uncover, or rather, rediscover the primordial truths of Metaphysics, in a literal sense of the word. True Metaphysics is the study of what exists beyond the natural world, the worlds that exist in the medium between God and the material world. The philosophy that arose in the modern and post-modern period, roughly dating between the 15-21st centuries, demonstrates the futility of attempting to establish a philosophy and civilization without a Metaphysical basis. Baruch Spinoza, David Hume, Frederick Nietzsche, three thinkers who made significant changes to western understanding, shall be examined and juxtaposed with Rene Guenon. Spinoza’s pantheism at least partially resonates into the post-modern era and influenced the development of a materialistic perspective. David Hume, one of the most important philosophers of the Scottish Enlightenment, contributed significantly to the modern understandings of the self. The curious case of Frederick Nietzsche shall be looked at last, for Nietzsche represents an interesting paradox in his views. He certainly agrees with Guenon about the dismal state of modernity. He leveled devastating attacks against progress and scientism, yet he suffers from the same error as the vast majority of post-medieval philosophy. The contradictions of Spinoza, Hume, and Nietzsche shall all be examined in their own right.

Aliquid est in anima quod est increatum et increabile; si tota anima esset talis, esset increata et increabilis; et hoc est Intellectus." (There is something in the soul which is uncreated and uncreatable; if the whole soul were such, it would be uncreated and uncreatable; and this is the Intellect.)

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The intellectual adventurer Franz Hartmann (1838-1912), writing in English in the late 19th century while residing in North America, felt moved to set forth his theosophical understanding of the Life of Jesus in a dazzling treatise--here reviewed, summarized, illustrated, and fundamentally criticized on the basis of classical German and British idealism. Shown along the way is the likely process of spiritual enlightenment through which the Sage of Nazareth perceived that God, Nature, and Man are one undivided whole, putting him into fatal conflict with the established power in Palestine. The result is both well-known and completely misunderstood, according to Hartmann, who dispels the mist surrounding what is, in the end, the simplest of teachings. As for christian Mankind, whatever its denomination, its comprehension of the Gospel story remains fundamentally correct, according to Hartmann's analysis: "No mortal man can save himself except through that divine Light of the Logos--called the Christ--continually acting on the spark of Divinity existing within his soul." (Note: Fair Use and Quotation freely granted to world scholarship.)

Résumé : René Guénon est l’un des penseurs les plus importants de l’ésotérisme européen. Il a contribué à faire connaître le soufisme en Occident et a favorisé la conversion de beaucoup d’Européens. Cet article vise à décrire son héritage intellectuel et spirituel dans le soufisme européen contemporain. L’héritage de Guénon est décrit à travers des types idéaux élaborés à partir d’une enquête de terrain réalisée auprès des confréries soufies les plus importantes de France et d’Italie. La figure de Guénon, qui date du XXIe siècle, occupe une place centrale chez beaucoup d’adeptes d’origine musulmane, bien que le penseur ait perdu ses dimensions les plus apocalyptiques. Sa critique de la modernité change, quant à elle, de forme et se fait plus symbolique. L’oeuvre de Guénon devient une orientation intellectuelle, un vadémécum pour la quête spirituelle.

Is there a traditional view concerning sexuality? If so, how should one approach sexual love from the perspective of the universal and perennial wisdom? What are the substantive differences in approach between ordinary theology, or exoteric religion, and esoterism, concerning this topic? Is sexuality a "physical need"? Is it only for procreation, as common theology says? Or is there a deeper dimension to sex that makes it amenable to a spiritual understanding?

Padre Pio, cheique Alawi, Alce Negro, René Guénon e outras histórias de mestres espirituais contemporâneos.

Os leitores conhecem bem os "homens maus" de nossos tempos. Hitler, Stálin, Pol Thot e a turma do Estado Islâmico são alguns exemplos. O mesmo, contudo, não acontece com os "homens bons". É aqui que entra O Livro dos Mestres, para mostrar que não há carência de candidatos nesta categoria.
O Livro dos Mestres inclui perfis de sábios e santos recentes, do Ocidente e do Oriente.
"O LIVRO DOS MESTRES" PODE SER ENCONTRADO NA LIVRARIA SARAIVA ON LINE E NA ESTANTE VIRTUAL.

Recent academic research on mysticism is entrenched in an ideological clash between two schools of interpretation of mysticism: perennialism (essentialism, or decontextualism), on the one hand, and anti-perennialism (constructivism, intentionalism, or contextualism), on the other. The former upholds the universality of the mystical experience, while the latter takes it to be—like any other human experience, they say— completely conditional. I will begin by explaining what ‘mysticism’ means. I will then proceed to define and illustrate the two schools of interpretation— perennialism and anti-perennialism—by the arguments of their representative pupils. My point is that the two schools of interpretation commit the disjunctive fallacy, or the fallacy of exclusive alternatives. Then, assessing the relation between mystical experience in practice, and systematic metaphysical theory, I will propose process philosophy (i.e., from Heraclitus to Peirce and Whitehead) as a framework for the debate, and my theoretical solution. In the end, upon reviewing two strong alternatives called, respectively, a “Middle Way” (Jackson, 1989), and a “middle ground” (Forman, 1993), I will suggest my own metaphysical understanding which is akin to the proposed alternatives to perennialist and anti-perennialist interpretations of the purity of mystical experience.

El texto introduce a una panorámica de la metafísica de Rene Guenon atendiendo a su metacomprensión y hermenéutica de la pluralidad de tradiciones espirituales y religiosas. Tras esta exposición el texto elabora una crítica de su perspectiva sobre la Grecia antigua y el cristianismo

Ce mémoire, centré sur Platon, examine les liens entre la théorie de la connaissance et les conceptions politiques de cet auteur et s’interroge sur la dimension spiritualiste de cette pensée. Notre réflexion s’appuie sur l’analyse qualitative de textes de Platon et de René Guénon.

La quête fondamentale de Platon est de trouver une stabilité à partir de formes universelles et éternelles. La théorie de la connaissance de Platon, qui postule l’existence d’une « vérité » absolue, lui permet d’établir un système philosophique stable et universel. Or, c’est cette même stabilité qui est recherchée dans le domaine social et politique.

Une sorte de « dialogue épistémologique » entre Platon et René Guénon nous permet de souligner la dimension spiritualiste de la philosophie platonicienne, en particulier si l’on considère le monde d’accès à l’Absolu, le rôle de l’enseignement ésotérique et la relation spirituelle tissée entre le maître et son disciple.

An edition of "Risāla al-aḥadiyya" by Shaykh ‘Abdullāh al-Balyānī (d. 1284); also commonly but erroneously attributed to Ibn ‘Arabī (d. 1240) under different titles such as "Risāla al-aḥadiyya", "al-Risāla al-Wujūdiyya", "Risāla al-Dā’ira", "Kitāb al-Huwa", "Dā’ira al-Wujūd." It is published in Tehran as an appendix to the Persian translation of René Guénon's L'Homme  et son devenir selon le Vêdânta; this is because throughout the book, for occasional comparative studies of Hindu and Islamic teachings, Guénon makes a few references to a treatise which was then held to have been written by Ibn ‘Arabī. It is translated to French as "Le Traité de l'Unité".
رنه گنون، انسان و صیرورت او بنا بر ودانته، بابک عالیخانی، کامران ساسانی، موسسه پژوهشی حکمت و فلسفه ایران، تهران، 1398

In this masterful treatise of Sufi spirituality and metaphysics, Shaykh Mohamed Faouzi al-Karkari maps out the mystical journey to God as an initiatic progression through seven degrees of realization, or readings, of the divine Name Allāh. These seven degrees encapsulate what it means to read in the Name of the Lord, letter by letter, syllable by syllable, until the Hu, Lahu, Lillāh, ilāh, Allāh, Alif, and the Treasure-Dot are inwardly realized in the heart of the wayfarer. The Shaykh guides the reader from secret to secret, or reading to reading, devoting ten subchapters to each degree of the divine Name. Written with both metaphysical rigor and poetic elegance, the book comprises seventy short chapters that correspond to the seventy veils of Light and darkness between God and creation. Throughout the book, he emphasizes the centrality of directly witnessing the Divine Light, the indispensability of a living spiritual master, the dynamic between transcendence and immanence, the purification of the heart, and wholehearted commitment to practicing the Sunna and continuous invocation as a means of attaining direct knowledge of God.

Describing the fruit of wayfaring, the Shaykh proclaims:

"[It is] a matter of sheer fruitional experience, tasted only by those who plunge the depths of the kernel of the heart...Only those who possess strong resolve may directly experience the innermost secret. They entirely orient themselves in pursuit of pure meaning, and ride upon the steed of willpower, with both a strong spiritual essence and the power of passionate love...[For] the innermost secret is not something that can be spoken of, but a realization of the presence of the Real. It is the descent of the Real toward the servant, and the ascent of the servant toward the Real. It is a state, and a direct experience through unveiling. It is a certainty that is curtained by the 'as if' (the Kāf) of 'As if you see Him.'...Now, in order to learn the innermost secret and stand at the station of its people, you must first and foremost find its wellspring. By this, I mean a Shaykh who will teach you how to reach God, and whose very sight inspires in you an understanding of the seriousness and severity of this affair. As for the seeker who cannot find the waters of realization, he is to perform the dry ablution (tayammum) with dust, in the manner of those who are too sick to use water. He must adhere to the outward levels of the revealed Law as understood by the average believer, and profess God's perfect transcendence, while surrendering to God's folk."

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Contemplation of a new book in Russian on the hypothetical linguistico-philosophical construct long ago named the “Language of Adam”—with its supposed extra-worldly powers that fascinated a menagerie of saints and devils in Renaissance times—has surprisingly uncovered a monstrous, unmentioned, and even unmentionable historical actor and bravely ventures to give it a proper name at last. The present book review can be considered a voyage of discovery: a worthy intellectual exercise, a wide-ranging excursion in brief historiography, a concrete idealist cosmology and cosmography, and a synopsis of human affairs (and confusion) penultimate to the Last Day. It has been done for and through love of the Russian Spirit, which entity, with uncertain allies, now faces its ultimate historical test in embodying and militarily defending the worthiest post-Renaissance creations of art, religion, and philosophy for the benefit of all Mankind. (Note: Fair Use and Quotation freely granted to world scholarship.)

URLs for the Horst Mahler BitChute videos specified on p. 5 have since 2022 been disabled but fresh uploads of the same videos as of April 2024 are as follows:

January 2017
https://www.bitchute.com/video/6TfvTJf8NbSS/

April 2017
https://www.bitchute.com/video/HgcxPPMMu7b2/

https://conscience-sociale.blogspot.fr/2017/08/la-crise-spirituelle-en-occidentvue-au.html

Mots-clés: sabbataïsme, frankisme, crise de civilisation, dönmeh, spiritualité, histoire, occident, René Guénon, kabbale, guematria, contre-tradition, métaphysique, Sabbataï Tsevi, Jacob Frank

Bu çalışmada Geleneksel Ekol içinde önemli bir yer edinen René Guénon'un ezeli hikmet konusundaki düşünceleri ve düşünce tarihinde ortaya çıkan benzer görüşler değerlendirilmiştir. Guénon'un ezeli hikmet ile ilgili görüşlerinden hareketle dinlerin hakikat çerçevesinde yeri tespit edilmiştir. Dinlerin dışında olan suretler değişse de özünde bulunan hakikatin değişmeyeceği görülmüştür. Onun bu düşüncelerinin oluşmasında İbnü'l-Arabî'nin vahdet-i vücûd öğretisi oldukça etkili olmuştur. Hakikat üzerine olan düşünceleri dinsel çoğulculuk etrafında farklı yorumlara sebebiyet vermiştir. Guénon'un düşünceleri genel olarak incelendikten sonra ilahi ilkenin kendisini bütün dini geleneklerde açığa çıkardığı sonucuna varılmıştır.

Paper (*rough draft*) written for the seminar "Occult Trajectories II: Modern Western Esotericism and Politics" at the Center for the History of Hermetic Philosophy and Related Currents (University of Amsterdam), supervised by Prof. Marco Pasi.

Pier Paolo Pasolini e stato un Poeta con la P maiuscola, capace cioe di lanciare il suo sguardo oltre la pura evidenza delle cose. Della sua sterminata opera, viene qui analizzato un episodio specifico della produzione cinematografica, ovvero il suo terzo cortometraggio, realizzato nel 1967 e uscito nel 1968, dal curioso titolo "Che cosa sono le nuvole?", opera in cui Pasolini usa il pretesto di rappresentare il mondo del teatro all’interno di un film per offrire moltissimi spunti di riflessione.

L’ultima delle collaborazioni con Toto, scelto da Pasolini perché"capace di riunire in séil clownesco e l’immensamente umano", questo cortometraggio di soli venti minuti, dietro un aspetto quasi dimesso e una vicenda solo apparentemente banale, offre una serie di indizi e di chiavi di lettura per interpretare potenti metafore riguardo alla condizione e al destino dell’essere umano. In questa narrazione dettagliata del film emergono i tanti significati e i molteplici rimandi, anche filosofici, che fanno di questa breve opera d'arte il gioiello nascosto della vasta filmografia di Pasolini.

"Ma qual è la verità?"
"Eh... cosa senti dentro di te? Concentrati bene..."
"Sì, sì... si sente qualcosa che c’è..."