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The Crisis of the Modern World (Collected Works of Rene Guenon) Paperback – June 24, 2004
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- Print length136 pages
- LanguageEnglish
- Publication dateJune 24, 2004
- Dimensions6 x 0.31 x 9 inches
- ISBN-109780900588242
- ISBN-13978-0900588242
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Product details
- ASIN : 0900588241
- Publisher : Sophia Perennis; Revised edition (June 24, 2004)
- Language : English
- Paperback : 136 pages
- ISBN-10 : 9780900588242
- ISBN-13 : 978-0900588242
- Item Weight : 7.4 ounces
- Dimensions : 6 x 0.31 x 9 inches
- Best Sellers Rank: #74,751 in Books (See Top 100 in Books)
- #58 in General Anthropology
- #77 in Comparative Religion (Books)
- #209 in Cultural Anthropology (Books)
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Another flaw I see is his over romanization of the “East.” It is a bit like Rousseau’s “noble savage.” Everyone in the “East” is pure and child-like and an uncorrupted sage not touched by “modernity.” A history book of China would say otherwise. It is very condescending even though Mr. Guenon is trying to say the “East” is superior to the “West.” Mr. Guenon also believes that behind all world religion is one original form and knowledge and that all religion is just a manifestation of this one source. This idea is in itself not dangerous (whether it is factually correct or not is another story) but it can be in the way Mr. Guenon and his followers use it. Throughout the book, the author alludes to this secret unnamed knowledge that only a few in the West possess. Since there is no description or roadmap to discovering this knowledge, I can see how Mr. Guenon’s ideas can lead to a cult-like following. A charlatan guru can easily claim to possessing this secret knowledge and dupe followers into following him/her. Furthermore, the author believes a small core of elite in the West can obtain this secret knowledge and guide the masses (who of course are stupid and unable to understand anything.) Thus, people can be manipulated and are only a means for the secret elite to rule. I consider myself to be center-right and don’t believe in absolute “equality of outcome” and understand the various critiques of democracy but how is Mr. Guenon’s ideas any different than Vladimir Lenin believing in a small core of revolutionaries who manipulate the masses to create an authoritarian regime? While I doubt Mr. Guenon himself was sympathetic to fascism, his ideas could lead there or to a religiously tyrannical government. Democracy is flawed indeed but as Winston Churchill said it is the least bad form of government. To me a true conservative understands that human nature is flawed and tries to produce a solution that is based in reality and most likely to make things better than they were yesterday, not perfect. A true conservative rejects the extreme utopia of the Left and the Right. Once again, I think Mr. Guenon is extreme and makes a proposal that is the extreme opposite of what he is critiquing. Moderation and balance should be the goal. As a conservative, I can sympathize with wanting to revive tradition and resisting the absolute secularization and politization of everything, but tradition and religion have to also evolve in some areas. I am a fan of doing things like preserving the Latin Mass but the Church can’t remain the way it was in antiquity in the modern world. All and all, I’d be okay with this book if it was calling for a moderate balance between religion and modernity but Mr. Guenon is really proposing something else. It is a vision of the world that returns to some mythical, and reactionary, golden age that never existed in the first place. He is like a reverse Marxist or extreme positivist. Still, I think the book is worth reading if you want to understand this school of thought and understand why some on the political Right are attracted to this philosophy.
Guénon begins with the premise that the modern world as we know it corresponds exactly to the period of Kali Yuga (or Dark Age) in Hindu cosmology, similar to the Iron Age in Western traditional doctrine, a time when the forces of matter reign supreme and spirituality has been thoroughly eclipsed. In fact, history itself is a gradual process of declining spirituality and "progressive materialization", so that at the last phase of the human cycle (or the darkest of the Dark Age), mankind shall witness the abundance of material prosperity as has never been witnessed before, while simultaneously impoverished spiritually and utterly divorced from true intellectuality and hence truth itself.
Intellectually, this decline is especially evident in science and philosophy. Philosophy - `love' of wisdom - became wisdom unto itself; `physics' - the science of `nature' in its totality - became a science that deals with only a portion of nature; astrology degraded into astronomy; alchemy degenerated into chemistry; and all that was once meaningful and bound to truth transcending the domain of matter and the world of sensible experience is reduced to bare facts bereft of truth, meaning and purpose. It is no wonder that the modern man today feels alienated from the world, from each other and from himself. The ancient sciences were invariably bound to metaphysical principles found in the world's great religions, made possible by the eminently religious and theocentric character of the earlier people. Truth for them is one, just as God is One. The different orders and aspects of Reality are but reflections of this same, single and universal truth. Whichever angle the truth is approached, contradictions only appear at the surface so that `specialization' would eventually lead to the convergence of the various disciplines, which explains why the ancients were so adept at mastering several different branches of knowledge at the same time, insofar as mastery of certain basic laws underlying all of reality permits their application to many different domains.
Modernity by contrast, is built upon the spirit of opposition to religion (think of the Renaissance, Reformation and the Enlightenment) and therefore hostility to metaphysics and truth. Once the ultimate Truth is denied, the ground is cleared for the manufacture of many different "truths", tending naturally towards relativism and nihilism that are so prevalent in today's world. Indeed, relativism is the logical outcome of rationalism, this in turn being the result of humanism and individualism, which of course, is the "determining cause of the present decline of the West." Descartes' rationalism, instead of raising man to transcend himself towards truth, seeks to drag truth down to the "purely relative and human faculty" of rational thought. The mental outlook that made this possible is materialism, "a conception according to which nothing else exists but matter and its derivatives." Now this is significant even symbolically, for matter is essentially multiplicity and division, hence the source of strife and conflict.
This decadence even manifests itself in the social order - from the separation of religion from the state, the triumph of mediocrity over the wise (democracy), the spread of `mass education' (which compromises the uniqueness of each individual) to the rise of the cult of `originality' in the intellectual domain, for whom it is better to create a new error than repeat an old truth. All this are but manifestations of the same catastrophe - neglect of spirituality, hence the loss of unity.
Materialism is also tied to Western domination. The East has been traditionally religious, but in the face of (material) challenge and encroachment by the modern West, is now compelled to adopt the materialistic worldview to compete in this profane realm and in this regard, its religious past is certainly no guide. Where else would they seek guidance and `light', if not from the very civilization in which materialism organically springed forth? This is in fact how the present age fits neatly into that last phase of Kali Yuga as Guénon understands it, namely that the darkness of materialism will ultimately bring the whole world into its dominion (long before `globalization' and `end of history' became common lingo), marking finally the end of an era, i.e. the end of a human cycle, or Manvantara, where `the wheel stops turning.' This is when chaos, conflict and strife will erupt as never before, a time known in Christianity as the reign of the Antichrist and in Islam as the era of Dajjal.
There is a way out - for the establishment of a spiritual elite to lead the masses out of this darkness. This elite necessarily has to operate covertly, like a secret puppeteer when others could not see the strings, for the masses have become deeply entrenched in their materialism, which continuously creates in them more artificial needs for materiality than it can satisfy. In the West, the only institution capable of bringing about this change is the Catholic Church, which alone is in possession of the sacred traditional doctrine of Christianity. Yet even then, Guenon remains skeptical and calls for the Western world to summon aid from what modicum of true spirituality is left in the East, unadulterated by the `modernized' outlook that is fast making headways throughout the Orient.
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He predicts the West will (and must) fall, the darkest representation of the deepest murk of the Kali Yuga.
He saw very little hope of redemption.
Reading this, at the time of viruses and lockdowns, surrounded by pernicious and devious propaganda with no spiritual awareness in it at all, it is hard to disagree with Guénon. We may only hope the current flirtation with authoritarian madness is the gateway from one world to the next (a birth of an Age based on the power of Intellectual Intuition).
Martin Lings, whom I met, lived with Guénon in Egypt in the war years. He later wrote a powerful book on the End Times.
Guénon is not a catastrophist. He knew the Universal Tradition always has an ‘ark’ as he calls it. But, for him, the West has little left to offer humanity as a whole.
Looking around at our masked and thoughtless society, led by the senile, the technocratic and buffoons, we believe his prophecy is even more certain now.





