Richard Stanley
Well-Known Member
It is interesting to see what René Guénon, a noted French intellectual usually assigned (not by himself) to the so-called Traditionalist School, which frequently is aligned with such as fascism and absolute monarchy. While Catholicism considers such 'school' of thought in the realm of heresy, 'traditionalist' (ultramontane) Catholics are such monarchists as well. Most American Catholics and similar "need not apply" to such a 'school', but yet there are plenty of them to go around.David Livingstone wrote: "In 1901, Papus also collaborated with an anti-Semitic journalist, Jean Carrere in a series of articles published in the Echo de Paris about a secret financial syndicate opposed to French and Russian relations. Their attacks were directed at important figures in the Russian government, specifically Rachkovsky and his sponsor, Count Sergei Witte, Russia’s Minister of Finance and a cousin to Blavatsky, as well as close ally of Prince Ukhtomskii.[46] When Ukhtomskii accompanied Nicholas II while he was Tsesarevich on his Grand tour to the East, he made contact with Blavatsky at the headquarters of the Theosophical Society at Adyar, India, and promised to use his influence to push forward her projects.[47]"
In any case, it seems that Guénon thought that Blavatsky was a fraud and connected to the British Empire. Tsar Nicholas II was a close blood relation to the Duke of Kent in any case.
Although the exposition of Hindu doctrines to European audiences had already been attempted in piecemeal fashion at that time by many orientalists, Guénon's Introduction to the Study of the Hindu Doctrines advanced its subject in a uniquely insightful manner,[14] by referring to the concepts of metaphysics and Tradition in their most general sense, which Guénon precisely defined, along with the necessary distinctions and definitions of seemingly unambiguous terms such as religion, tradition, exoterism, esoterism and theology. Guénon explained that his purpose was not to describe all aspects of Hinduism, but to give the necessary intellectual foundation for a proper understanding of its spirit.[15][non-primary source needed] The book also stands as a harsh condemnation of works presented by certain other European writers about Hinduism and Tradition in general; according to Guénon, such writers had lacked any profound understanding of their subject matter and of its implications. The book also contains a critical analysis of the political intrusions of the British Empire into the subject of Hinduism (and India itself) through Madame Blavatsky's Theosophy.[16]
In September 1920, Père Peillaube asked Guénon to write a book against the Theosophical Society.[17] In 1921, Guénon debuted a series of articles in the French Revue de Philosophie, which, along with some supplements, led to the book Theosophy: History of a Pseudo-Religion. His critique of Theosophy was received positively by conservative Catholics.[10] However his later book Orient et Occident distanced him from his Catholic supporters.[10] His friend and erstwhile supporter Jacques Maritain argued that Guénon's views were "radically irreconcilable with the [Catholic] faith and called them a "Hinduist restoration of ancient Gnosis, mother of heresies".[10] Maritain later unsuccessfully tried to have Guénon's works put on the Catholic Index of Prohibited Books.[10] During the decade 1920–1930, Guénon began to acquire a broader public reputation, and his work was noted by various intellectual and artistic figures both within and outside of Paris. Also at this time were published some of his books explaining the "intellectual divide" between the East and West, and the peculiar nature, according to him, of modern civilization: Crisis of the Modern World, and East and West. In 1927 was published the second major doctrinal book of his works: Man and His Becoming according to the Vedânta, and in 1929, Spiritual Authority and Temporal Power. The last book listed offers a general explanation of what Guénon saw as the fundamental differences between "sacerdotal" (priestly or sacred) and "royal" (governmental) powers, along with the negative consequences arising from the usurpation of the prerogatives of the latter with regard to the former. From these considerations, René Guénon traces to its source the origin of the modern deviation, which, according to him, is to be found in the destruction of the Templar order in 1314.
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In 1921, Guénon published an Introduction to the Study of the Hindu Doctrines. His goal, as he writes it, is an attempt at presenting to westerners eastern metaphysics and spirituality as they are understood and thought by easterners themselves, while pointing at what René Guénon describes as all the erroneous interpretations and misunderstandings of western orientalism and "neospiritualism" (for the latter, notably the proponents of Madame Blavatsky's Theosophy). Right from that time, he presents a rigorous understanding, not only of Hindu doctrines, but also of eastern metaphysics in general.[21]
https://en.wikipedia.org/wiki/René_Guénon
In September 1920, Père Peillaube asked Guénon to write a book against the Theosophical Society.[17] In 1921, Guénon debuted a series of articles in the French Revue de Philosophie, which, along with some supplements, led to the book Theosophy: History of a Pseudo-Religion. His critique of Theosophy was received positively by conservative Catholics.[10] However his later book Orient et Occident distanced him from his Catholic supporters.[10] His friend and erstwhile supporter Jacques Maritain argued that Guénon's views were "radically irreconcilable with the [Catholic] faith and called them a "Hinduist restoration of ancient Gnosis, mother of heresies".[10] Maritain later unsuccessfully tried to have Guénon's works put on the Catholic Index of Prohibited Books.[10] During the decade 1920–1930, Guénon began to acquire a broader public reputation, and his work was noted by various intellectual and artistic figures both within and outside of Paris. Also at this time were published some of his books explaining the "intellectual divide" between the East and West, and the peculiar nature, according to him, of modern civilization: Crisis of the Modern World, and East and West. In 1927 was published the second major doctrinal book of his works: Man and His Becoming according to the Vedânta, and in 1929, Spiritual Authority and Temporal Power. The last book listed offers a general explanation of what Guénon saw as the fundamental differences between "sacerdotal" (priestly or sacred) and "royal" (governmental) powers, along with the negative consequences arising from the usurpation of the prerogatives of the latter with regard to the former. From these considerations, René Guénon traces to its source the origin of the modern deviation, which, according to him, is to be found in the destruction of the Templar order in 1314.
...
In 1921, Guénon published an Introduction to the Study of the Hindu Doctrines. His goal, as he writes it, is an attempt at presenting to westerners eastern metaphysics and spirituality as they are understood and thought by easterners themselves, while pointing at what René Guénon describes as all the erroneous interpretations and misunderstandings of western orientalism and "neospiritualism" (for the latter, notably the proponents of Madame Blavatsky's Theosophy). Right from that time, he presents a rigorous understanding, not only of Hindu doctrines, but also of eastern metaphysics in general.[21]
https://en.wikipedia.org/wiki/René_Guénon