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Guenon, Renee

Rene Jean-Marie-Joseph Guénon ( fr. René Jean-Marie-Joseph Guénon ; November 15, 1886 , Blois , France - January 7, 1951 , Cairo , Kingdom of Egypt ) - French philosopher , author of works on metaphysics , traditionalism , symbolism and initiation [ 1] .

Renee Jean-Marie-Joseph Genon
fr. René Jean-Marie-Joseph Guénon
Rene-guenon-1925.jpg
Rene Guenon, Cairo , approx. 1925
Date of BirthNovember 15, 1886 ( 1886-11-15 )
Place of BirthBlois , Third French Republic
Date of deathJanuary 7, 1951 ( 1951-01-07 ) ( aged 64)
Place of deathCairo , Kingdom of Egypt
A countryFrance Third French Republic
Egypt Kingdom of Egypt
Language (s) of worksfrench arabic
School / traditionadvaita-vedanta , sufism , platonism
Directiontraditionalism
Period20th century philosophy
Core interestsmetaphysics , esotericism , symbolism , gnosis
Significant ideascriticism of modern initiative organizations and Western civilization as a whole from the standpoint of metaphysical tradition
InfluencedShankara , Ibn Arabi , Lao Tzu
InfluencedShuon , Valzan , Evola , Coomaraswamy , Burkhardt , Eliade , Weil , Dugin

Rene Guenon is considered the founder of integral traditionalism [2] [3] [4] - the direction of thought, the foundation of which is the provision on the existence of the Primordial tradition [5] , or “Eternal Wisdom” ( Sophia Perennis , Sanatan Dharma ) [6] . At the same time, Guenon did not use the term “traditionalism” and did not connect himself with specific areas of philosophy, considering the latter an expression of individual “opinions” [1] [7] .

Biography

Youth. Acquaintance with the Occult

Rene-Jean-Marie-Joseph Genon was born near Paris in the city of Blois , in the Catholic family of the architect [8] Jean-Baptiste Genon and Anna-Leontina Jolly. Young Rene studied at the Catholic school of Notre Dame des Ed. Then, in 1902, he continued his studies at Augustin-Thierry College, where he received the title of Bachelor . In 1904, he moved to Paris , where he enrolled in Rollin College to study mathematics.

In 1906, the nineteen-year-old Guenon met the occultist Gerard Ankoss ( Papus ) [9] , joined the Martinist Order, but soon left it. In 1908, he participated in the Congress of Masons and Spiritualists, where he makes new acquaintances and expands his knowledge in the field of Eastern philosophy. In 1909, Guenon was elevated to the rank of “bishop” of the so-called “Gnostic Church” under the name Palingenius ( Greek “revived”, translation of the name René ) [9] . In the same year, he speaks with his own teachings in the journal La Gnose (Gnosis, 1909-1912), dissociating himself from his former teachers.

Meeting with Sufi Mentors

In 1910, the 24-year-old Genon became acquainted with the Sufi tradition through the Arab theologian Abder Rahman el-Kebir, the Swedish artist Ivan Agueli (Arabic name Abd al-Hadi, 1868-1917) and Leon Champreno (Abd al-Hakk, 1870-1925 ) [9] [10] . In addition, through the mediation of Count Albert de Puvourville (speaking under the pseudonym Matgioi, 1862-1939), Genon becomes aware of the tradition of Taoism . Genon publisher and biographer Paul Shakornak wrote: “We know that Guenon did not study Oriental teachings on books. On this issue we had his definitive testimony ” [9] .

In 1912, without thinking at all about practicing Islam, Genon was ordained to the Sufi tariqah Shaziliya , receiving the name Abdel-Wahid Yahya (Servant of the One). In the article “Notes on Rene Guenon” to the question of why Guenon chose the “Islamic path” and not any other, Fridtjof Schuon replies that Guenon actually had no choice: he did not recognize the initiatory nature of Christian sacraments , Buddhism at that time he considered heterodox teaching, and Hindu initiation was not available to him because of the caste system . And then it is not known whether Genon would have accepted Islam without settling in a Muslim country, since he needed only initiation: the Sufi order gave him this opportunity, as well as all the necessary and secondary related details. Thus, having entered the Shaziliy tariffication, he chose initiation rather than the “Islamic path” [11] . In the same year, Guenon marries (according to the Catholic rite) with Berta Lurie [9] .

In 1915, he begins to teach philosophy and receives the title of professor in Algeria ( Setif ). In 1917 he returned to Paris and from 1924 to 1929 he lectured on philosophy at the College of Saint-Louis.

The publication of the first works

In 1921, the first work of Genon, devoted to eastern metaphysical teachings, “General Introduction to the Study of Hindu Doctrines” ( “Introduction générale à l'étude des doctrines hindoues” ), which declares a key element of traditionalism - “rennialism”, the postulate of “ Eternal Philosophy ” , the source of which, according to Mark Sajwick , is not so much Eastern doctrines as Renaissance Platonism [2] [12] (although this point of view is very controversial, as mentioned in his review by the Hungarian traditionalist Robert Horvath, arguing that "Eternal philosophy" is a common term of medieval scholastic thought, not to mention the fact that the existence of some universal sacred knowledge was recognized by both Plato , Neoplatonists , and Arab and Indian philosophers of the Middle Ages, such as Ibn Sina and Shankara ; respectively, the ideas expressed Guenon - is not later than the generation of the Renaissance and modern European occultism, like trying to imagine a British historian, and, though not in such radical form like Guenon, a common view in the intelligence ial tradition of premodern era) [13] . Criticism of this work noted the lack of historicism in the approach, as well as the reduction of all Hindu thought to one of the darshan of Hinduism - Vedanta [2] .

In the 1920s, Genon's articles, despite his acceptance of Islam, appeared in the Catholic journal Regnabit (“Reign”), where he collaborated with Louis Charbonne-Lasset [14] .

In the works “Theosophism - the history of pseudo-religion” ( “Le Théosophisme - Histoire d'une pseudo-religion” , 1921) and “The delusion of the spirits” ( “L'erreur spirite” , 1923), Genon introduces such important concepts for the philosophy of traditionalism as “ “counter-initiation”, that is, initiation into “false tradition” and “inversion” (a special case of which is counter-initiation), that is, turning over meanings when, for example, degradation is considered progress [2] .

In the 1920s, Guenon published a number of books, in particular, the work “The Man and His Implementation According to the Vedanta” ( “L'homme et son devenir selon la Védânta” , 1925), as well as “The Crisis of the Modern Peace ”( La crise du monde moderne , 1927). The last work was created at the suggestion of Gonzag Trick (1877–1972), the literary director of the Bossar Publishing House and friend Genon, as a generalization of his articles on criticism of the modern West [2] [9] .

Transfer to Cairo. Continuation of literary activity. Death

In 1930, Guenon moved to Cairo [15] .

In the 1930s and 1940s, the works of Guenon were published in Europe, such as The Symbolism of the Cross ( Le symbolisme de la croix , 1931), Multiple States of Being ( Les états multiples de l'Être , 1932 ), “The kingdom of quantity and the signs of the times” ( “Le règne de la quantité et les signes des temps” , 1945), “Notes on the dedication” ( “Aperçus sur l'initiation” , 1946) “The Great Triad” ( “La Grande” Triade " , 1946) and others.

In 1944 and 1947, two daughters were born to Guenon, and a son (1949) (another son was born four months after the death of Guenon in 1951). In 1948, Guenon received Egyptian citizenship [8] . In 1950, doctors suspected he had a blood poisoning. On January 7, 1951, Rene Guenon died, pronouncing before his death the word “Allah” (God) [16] [17] .

Key Ideas

Primordial tradition

Guenon was an adherent and interpreter of a certain “eternal doctrine” [1] , “original truth” (fr. Une vérité première ) [2] - Primordial (that is, “first-order”, “original”, “primordial”, from lat. Primordialis ) traditions [18] [19] [20] . Primordial tradition is an integral set of metaphysical knowledge of superhuman [4] [21] [22] origin, related to the field of the Higher Principle, or the First Principle ( Absolute ), to the laws of its manifestation (cyclic manifestation) and aimed at the implementation of metaphysical realization, that is, real identification a person with a Higher principle through initiation into the initiatory chain of initiation. A true comprehension of this knowledge embodied in symbols is possible only with the help of intellectual intuition [4] , superrational [23] , but not irrational. According to Genon, having arisen in the legendary Hyperborea , the Primordial tradition subsequently undergoes “occultation”, that is, concealment for the majority [1] , and breaks up into a number of private traditional forms [24] .

Esotericism and Exoterism

True esotericism is inherent only in tradition-based metaphysical doctrines. Metaphysics, unlike ontology , does not limit its horizon to Existence (existence), and even its principle ( being , or the One), it extends further - into the area of ​​the unmanifest, not covered by any positive (and, therefore, setting boundaries) definitions [ 1] . According to Genon, the Western metaphysical doctrines, in comparison with the Eastern ones, since the time of the Greeks were somewhat “flawed”, incomplete, “intellectually short-sighted” (with the exception of those bearing the imprint of eastern influences - the Alexandrian school , Neoplatonism), precisely because , even in the best case, they were limited by ontology, that is, the doctrine of being, but did not address the super-being principle, universal and infinite [25] [26] . Tradition is not part of the “ religion ” corresponding to it (for example, Sufism, or Tasawwuf , Islam ), on the contrary, religion is a legitimate exoteric mediator between the esoteric tradition and the profane “world” [27] . Only Hinduism , according to Guenon, does not know the delimitation of esotericism and exoterism, representing the doctrine of "pure metaphysics" [25] . According to Guenon, modern philosophy and science belong to purely profane types of worldview [18] .

Metaphysics

The supreme principle, Brahman , is identical to the Supreme “self” ( French Soi ), or “personality”, that is, Atman [28] [29] [30] . The existence of many individual "ego" (French moi ), as well as quantitative multiplicity in general, has a limited degree of reality and is caused by the conditions of the lower levels of manifestation of the Atman as a common and unified basis for everything manifested. Only the Principle, understood strictly apophatically — “non-dual”, “infinite” and the like [31] [32] is truly real. Guenon affirms the primacy of his non-manifest states (“Non-Being”, Fr. Non-Être ) in relation to manifest [31] . The innumerable “worlds,” or manifestation states [31] , formed by the three stages of manifestation - dense, subtle, and super-formal [33] - arise as a result of the interaction of the two “sides” of the direct primary source of manifestation (the One) - the essential and substantial (lat.materia prima ), considered by Genon as the beginning of multiplicity and separation [4] , despite the fact that substance reflects at its level the universal "all-possible" principle.

General Cycle Theory

The manifestation (manifestation) of the Higher principle occurs cyclically [34] . Two phases of this manifestation - thickening and dissolution (lat. Coagula et solve ) - Genon likens the phases of respiration or palpitations [10] [35] . The “expansion” of the Principle determines the coagulation of the manifested, and its “compression” defines the dissolution of the manifested, or pralaya , and a return to the Principle. The two indicated tendencies - descending and ascending - act constantly and simultaneously [36] , despite the fact that, in a visible way, the “external” history is more likely to manifest the first of them, consisting in a sequential distance from the Principle [4] . The largest cycle of manifestation - Kalpa - is only symbolically described in the form of a temporary extension, since it characterizes a given level of manifestation as a whole, while time is one of the determining conditions for a private, limited area of ​​this level. Only smaller, secondary cycles - Manvantaras - directly "last" in the world of bodily manifestation.

Historiosophy

The basis of the historical philosophy of Guenon is the provision on the naturally descending, degrading movement of the world process [4] [21] [37] from the initial “ Earth Paradise ” to the final catastrophe, which, however, will become the moment of “turning the poles” and the beginning of a new cycle. The current cycle, Manvantara, consists of four periods - the South , the ratio of the durations of which is 4: 3: 2: 1, and now we are in the advanced stage of the last of them, Kali-yuga [38] . The final stage of Kali-yuga began, possibly in the VI century BC [4] . This is an important border marking the end of many traditional civilizations, which have now become obscure to historians, and the emergence of new and “profane” forms of thinking, such as philosophy. The West’s deviation from the “normal”, traditional structure of existence was finally determined in the 14th century [18] . The present world is the “Realm of quantity”, the result of progressive densification, “solidification” of the space environment, weakening of the qualitative principle and strengthening of the quantitative [1] [4] . All varieties of human activity - science, art, crafts, even money circulation, originally carried out in connection with “superhuman” principles and based on tradition, acquire, at odds with it, a purely profane character [21] .

The crisis of the modern world

In Crisis of the Modern World (1927), Guenon assesses the condition that mankind had reached at the beginning of the 20th century as the Dark Age, foreshadowed by all traditional doctrines. His features are given by the author in the titles of the book chapters - “social chaos”, “individualism”, “profane science”, “material civilization”, the primacy of “action” over “knowledge”, “expansion of the West” [18] .

Guenon criticizes the inherent psychology of Western mentality, that is, the reduction of metaphysical concepts, such as a category such as “Self,” to an individual and purely psychological level, and moralism , that is, a reassessment of the importance of “moral laws”, which, according to Guenon, are determined rather , transient conditions and prejudices of this or that society. It is by no means excessive "intellectualism", but, on the contrary, a lack of genuine intellectuality is characteristic of modern Western consciousness. Genon considers one of the expressions of this mental decline to be such doctrines as spiritualism and Theosophy, or, more precisely, “ Theosophism, ” since true Theosophy is the Christianity-based teachings of Boehme , Gichtel, and Ekkartsgauzen containing genuinely esoteric features [39] . Theosophism is an artificial compilation of misunderstood elements of Eastern and Western traditions (whence, in particular, the false idea of reincarnation of an individual soul), grouped around several theories, for example, “evolution” and “progress” that arose only in modern times [1] . The way out of the state that Genon called the “crisis of the modern world” can be the formation in the West of a real elite capable of perceiving metaphysical principles and understanding their primacy with respect to any profane activity [18] .

Anthropology

Genon's anthropology is based on the thesis of analogy and, ultimately, the identity of microcosm (human) and macrocosm (world). The trinitarian structure of man (spirit, soul, body) reflects the threefold manifestation in the Universe ( Spiritus Mundi , Anima Mundi , Corpus Mundi ) [40] . В нашем «мире», или состоянии проявления, человек, согласно Генону, занимает центральное положение [41] . Однако манифестации в целом человеческое существо тождественно только в своём высшем состоянии «Универсального человека», по отношению к которому индивидуальный человек есть лишь частный модус его проявления.

Инициация

Генон рассматривает различные аспекты инициации (посвящения), понимаемой как осознанный и упорядоченный процесс восприятия духовных влияний, протекающий в рамках традиционных инициатических организаций и имеющий целью достижение человеческим существом высших (сверхиндивидуальных) [42] состояний «Универсального человека» [43] . В нынешний исторический период, согласно Генону, лишь инициация, передаваемая по цепи преемственности, открывает подобную перспективу [21] . «Регулярной» инициации противостоят псевдоинициация и контринициация [2] [4] .

Символизм и «традиционные науки»

Символы для Генона — это посредники между областью Высшего принципа и эмпирическим миром относительной реальности [44] , одна из главных опор синтетического , интуитивного познания [45] [46] .

В основе символизма лежит аналогия всех уровней бытия [45] . Все феномены «нашего» состояния проявления имеют главным своим значением символическое соответствие метафизическим принципам и высшим состояниям. Существует своеобразное перевёртывание значений при переходе, или транспозиции, от низшего к высшему, которое Генон называет «обратной аналогией». Символы многозначны, при этом низшее не может символизироваться высшим, а только наоборот [45] .

В посмертном издании сборника статей Генона «Символы священной науки» ( «Symboles de la Science Sacrée» , 1962) разнообразные символы сгруппированы в следующие разновидности: символы центра и мира [47] , символы циклической проявленности, символическое оружие, символы космических форм, строительная символика, осевая символика и символика перехода, символика сердца [48] . Один из наиболее ёмких и многозначных символов — крест , образ «Универсального человека» и, одновременно, множественности состояний Сущего) [9] [49] . Все так называемые «традиционные науки» ( алхимия , астрология , « священная геометрия », исламская и каббалистическая «наука о буквах») имеют символический смысл [24] .

Оценки Генона

Идеи Рене Генона повлияли существенным образом на многих представителей философской мысли [9] [24] . Работы Генона отличаются фундаментальной критикой современного мира и призывом к интеллектуальной реформации. Он по-новому оценивает метафизику , традиционные науки, символизм и пути духовной реализации, подвергает резкой критике психологические теории и различные формы иррационализма [23] . Как и основоположник фундаментальной онтологии Мартин Хайдеггер , понимает современность как завершение цикла и преддверие новой исторической эпохи [50] .

Известный эзотерик и суфий Мишель Вальзан сказал однажды: «Явление Рене Генона — самое большое интеллектуальное чудо со времен Средневековья». По замечанию одного из мыслителей-традиционалистов, Фритьофа Шуона , Рене Генон был «пневматиком» в гностическом смысле этого слова, то есть воплощал в себе «духовный архетип», обладая врождённым знанием, которое для других людей является лишь целью, но не отправной точкой .

Критически настроен по отношению к Генону Умберто Эко , находя в его традиционалистской доктрине одну из составляющих теоретического фундамента воззрений крайне правого спектра. Эко характеризует традиционализм как синкретическое учение, пренебрегающее логическими противоречиями .

В книге Повеля и Бержье « Утро магов » (1960) утверждается, что «фашизм — это генонизм плюс танковые дивизии». Однако, оценивая соотношение теорий Генона и фашистской идеологии, следует иметь в виду, что Генон избегал высказываний по актуальным политическим вопросам своего времени и выражения поддержки каких-либо партий и движений [4] . В работе «Символизм креста» (1931), обращаясь к традиционному символу свастики , образу неподвижного Принципа, «вращающего» мир, он иронически упоминает германских «расистов», сделавших из свастики знак антисемитизма, что является совершенно произвольным и антитрадиционным .

Несмотря на то, что Генон рассматривал свой переход в ислам как сугубо личный выбор [1] [9] , с его именем часто связывают идею «возврата к традиции» путём исламизации, при том, что европейские «новые правые» не одобряют данную идею.

Publications

  • «Общее введение в изучение индуистских доктрин» («Introduction générale à l'étude des doctrines hindoues», 1921 )
  • «Теософизм — история псевдорелигии» («Le Théosophisme — Histoire d'une pseudo-religion», 1921 )
  • «Заблуждение спиритов» («L'erreur spirite», 1923 )
  • «Восток и запад» («Orient et Occident», 1924 )
  • « Человек и его осуществление согласно Веданте » («L'homme et son devenir selon le Vêdânta», 1925 )
  • «Эзотеризм Данте» («L'ésotérisme de Dante», 1925 )
  • « Царь мира » («Le Roi du Monde», 1927 )
  • «Кризис современного мира» («La crise du monde moderne», 1927 )
  • «Духовное владычество и мирская власть» («Autorité Spirituelle et Pouvoir Temporel», 1929 )
  • «Святой Бернар» («Saint-Bernard», 1929 )
  • « Символизм креста » («Le symbolisme de la croix», 1931 )
  • « Множественные состояния бытия » («Les états multiples de l'Être», 1932 )
  • «Восточная метафизика» («La metaphysique orientale», 1939 )
  • « Царство количества и знамения времени » («Le règne de la quantité et les signes des temps», 1945 )
  • « Заметки о посвящении » («Aperçus sur l'initiation», 1946 )
  • “Principles of the calculation of the infinitesimals” (Les principes du calcul infinitésimal, 1946 )
  • The Great Triad (La Grande Triade, 1946 )

Posthumous Editions

  • “Initiation and spiritual realization” (“Initiation et réalisation spirituelle”, 1952 )
  • “ A Look at Christian Esotericism ” (Aperçus sur l'ésotérisme chrétien, 1954 )
  • Symbols of Sacred Science (Symboles de la Science Sacrée, 1962 )
  • Essays on Freemasonry and Companion (Études sur la Franc-Maçonnerie et le Compagnonnage, 1964 )
  • Essays on Hinduism (Études sur l'Hindouisme, 1966 )
  • “Traditional forms and cosmic cycles” (Formes traditionelles et cycles cosmiques, 1970 )
  • Notes on Islamic Esotericism and Taoism (Aperçus sur l'ésotérisme islamique et le Taoïsme, 1973 )
  • Comptes rendus, 1973
  • Mélanges, 1976

Publications in Russian

  • Guenon R. Man and its implementation according to Vedanta. Eastern metaphysics / Rene Guenon; Per. with french N. Tiros. - M.: Belovodye, 2004. - ISBN 5-93454-052-1 (in the lane)
  • Guenon R. Symbols of sacred science / Rene Guenon; Per. with french N. Tiros. - M.: Belovodye, 2004 .-- 480 p. - ISBN 5-93454-053-x (trans.)
  • Guenon R. East and West / Rene Guenon; Per. with french T. Lyubimova. - M.: Belovodye, 2005. - ISBN 5-93454-059-9 (in the lane)
  • Guenon R. Notes on initiation // Symbolism of the Cross / Rene Guenon; Per. with french T. M. Fadeeva. - M .: Progress-Tradition, 2008 .-- 704 p. - ISBN 5-89826-196-6 . (per.)
  • Guenon R. Crisis of the modern world / Rene Guenon; Per. with french - M .: Eksmo , 2008 .-- 784 p. - (Anthology of thought). - 3,000 copies. - ISBN 978-5-699-30172-0 . (per.)
  • Guenon R. King of the world. Essays on Christian Esotericism / Rene Guenon; Per. with french N. Tiros. - M.: Belovodye, 2008. - ISBN 978-5-93454-087-7 (in the lane)
  • Guenon R. Freemasonry and Companion: Legends and Symbols of Freemasons / Rene Guenon; Per. with french D. Zelentsov. - Voronezh: TERRA FOLIATA, 2009 .-- 192 p. - ISBN 5-89981-611-2 , ISBN 978-5-89981-611-6 . (per.)
  • Guenon R. The Great Triad / Rene Guenon; Per. with french T. Lyubimova. - M.: Belovodye, 2010. - (series Selected Works) - ISBN 978-5-93454-130-0 (in the lane)
  • Guenon R. The kingdom of quantity and the sign of the times / Rene Guenon; Per. with french T. Lyubimova. - M.: Belovodye, 2011. - (series Selected Works) - ISBN 978-5-93454-142-3 (in the lane)
  • Guenon R. Spiritual Dominion and Worldly Power // = Autorite Spirituelle et Pouvoir temporel / Rene Guenon; Per. with french N. Tiros. - M .: Belovodye, 2012 .-- 196 p. - 1000 copies. - ISBN 9-785934-541607. (per.)
  • Genon R. Multiple states of being / Per. with french Yu. Temnikova // Magic Mountain: Tradition, Culture, Religion, No. XIV, - M.: Magic Mountain, - 2007, p. 140-212. - ISSN 1813-6028
  • Guenon R. Multiple states of being (collection) / Rene Guenon; Per. with french T. Lyubimova. - M .: Belovodye, 2012. - ISBN 978-5-93454-153-9 (in the lane)
  • Guenon R. Science of numbers. The Science of Letters (set of 2 books) / Rene Guenon; Per. with french V. Bystrova. - SPb .: Vladimir Dal, 2013. - ISBN 978-5-93615-126-2 , ISBN 978-5-93615-128-6 (in the lane)
  • Guenon R. General introduction to the study of Hindu teachings / Rene Guenon; Per. with french M. Makovchik. - M.: Belovodye, 2013 .-- 321 p. - ISBN 978-5-93454-173-7 (per.)
  • Guenon R. Theosophism: The History of a Pseudo Religion - Moscow: Totenburg, 2017 .-- 344 p. A. Ignatiev, translation from French.— ISBN 978-5-9216-2221-0
  • Guenon R. Misconceptions of the Spiritists.- M.: Totenburg, 2017 .-- 378 p. A. Ignatiev, translation from French.— ISBN 978-5-9216-2224-1

See also

  • Bibliography of Rene Guenon
  • Initiation Notes
  • "Symbolism of the cross"
  • The Great Triad
  • “The kingdom of quantity and the sign of the times”
  • "King of the World"
  • “Man and his exercise according to Vedanta”
  • "Multiple states of being"
  • Primordial tradition

Notes

  1. ↑ 1 2 3 4 5 6 7 8 New philosophical encyclopedia . Institute of Philosophy of the Russian Academy of Sciences (author of the article Yu. N. Stefanov)
  2. ↑ 1 2 3 4 5 6 7 Mark Sajwick . Traditionalism and the Secret Intellectual History of the 20th Century , Ch. Proceedings of Genon .
  3. ↑ N. S. Shirokova. Celtic culture and the Nordic tradition of antiquity , St. Petersburg, Eurasia, 2000, Ch. I. The formation of the Nordic tradition , § 3.
  4. ↑ 1 2 3 4 5 6 7 8 9 10 World Encyclopedia: Philosophy / Main. scientific ed. and comp. A. A. Gritsanov .― M.: AST, Mn .: Harvest, Contemporary Writer, 2001. The article "Genon" .
  5. ↑ A Web Site on the Perennialist / Traditionalist School . Renaud Fabbri. Introduction to the Perennialist School. Modernity, tradition and Primordial Tradition.
  6. ↑ William W. Quinn. Tradition , Ch. Tradition as Philosophia Perennis .
  7. ↑ A Web Site on the Perennialist / Traditionalist School . Renaud Fabbri. Introduction to the Perennialist School. Traditionalism or Perennialism? .
  8. ↑ 1 2 William W. Quinn. Tradition , Ch. Rene Guenon .
  9. ↑ 1 2 3 4 5 6 7 8 9 Symbolism of the Cross (collection) , M., 2008. Preface to the Russian edition. (unopened) (inaccessible link) . Date of treatment March 13, 2016. Archived March 14, 2016.
  10. ↑ 1 2 Yu. N. Stefanov. Rene Guenon .
  11. ↑ Genon-Shuon-Evola-Kumaraswamy - Light and Shadows (Russian) . nordlux.org. Date of treatment July 5, 2017.
  12. ↑ Alexander Dugin. In search of the dark Logos (philosophical and theological essays) . - M.: Academic Project, 2013, ch. 13. Traditionalism as a theory: Sofia, Plato and the event. Mark Sedgwick and his hypothesis of Sophia Perennis .
  13. ↑ Róbert Horváth: A Critique of Against the Modern World by Mark Sedgwick (neopr.) . www.istenivaros.hu. Date of treatment July 6, 2017.
  14. ↑ Mark Sajwick. Traditionalism and the Secret Intellectual History of the 20th Century , Ch. Guenon and Catholics .
  15. ↑ Oleg Fomin. A very simple life of Rene Guenon. To the genealogy of traditionalism
  16. ↑ Paul Chacornac. The simple life of René Guénon , 2005, p. 98.
  17. ↑ Alexander Dugin. The Prophet of the Golden Age . (Afterword to the book: Rene Guenon. “The crisis of the modern world.” M.: “Arktogey”, 1991), ch. 2. Simple life .
  18. ↑ 1 2 3 4 5 History of philosophy. Encyclopedia Mn .: Interpresservis; Book House. 2002. Article “Crisis of the modern world” (authors A. I. Pigalev, A. I. Makarov).
  19. ↑ http://www.sophiaperennis.org . Sophia Perennis S.H. Nasr (Seyyed Hossein Nasr). What is a tradition? The second chapter of the book "Knowledge and the Sacred."
  20. ↑ Alexander Dugin . The Prophet of the Golden Age . (Afterword to the book: Rene Guenon. “The crisis of the modern world.” M.: “Arktogey”, 1991), ch. 1. The mission of Guenon .
  21. ↑ 1 2 3 4 S.V. Kapranov. Traditionalism (project Έγκύκλιος παιδεία)
  22. ↑ Rene Guenon. Notes on initiation , ch. Viii.
  23. ↑ 1 2 Vyshinsky S. The reception of psychological theories in the discourse of integral traditionalism / Svyatoslav Vyshinsky // L. S. Vygotsky and modern cultural-historical psychology: problems of personality development in a changing world. Materials of the IV International Scientific Conference. Gomel, October 28-29, 2010 - Gomel: GSU named after F. Skorins, 2010 .-- Part 1. - P. 12-17.
  24. ↑ 1 2 3 Culturology. XX century . Encyclopedia, St. Petersburg., "University Book", 1998.
  25. ↑ 1 2 Rustem Vakhitov. Plato as a metaphysician (the image of Plato by Rene Genon) . Magic Mountain, No. XI.
  26. ↑ Rene Guenon. General introduction to the study of Hindu doctrines , p. I, ch. 3, 4; R. II, ch. 5, 8.
  27. ↑ Rene Guenon. Notes on initiation , ch. Xi.
  28. ↑ A Web Site on the Perennialist / Traditionalist School . Renaud Fabbri. Introduction to the Perennialist School. The Rediscovery of the Sophia Perennis in the writings of René Guénon .
  29. ↑ A Web Site on the Perennialist / Traditionalist School . Martin Lings. René Guénon .
  30. ↑ Rene Guenon. Man and his exercise according to Vedanta , ch. II.
  31. ↑ 1 2 3 T. B. Lyubimova . This is a pure metaphysics of the Principle . Preface to the translation of the book "Multiple states of being."
  32. ↑ Rene Guenon. Man and his exercise according to Vedanta , ch. Xv.
  33. ↑ Alexander Dugin. Ways of the Absolute , M., 1990, Ch. II. The plans of metaphysics .
  34. ↑ Alexander Dugin. Ways of the Absolute , M., 1990, Ch. IX. Cosmic cycles .
  35. ↑ Rene Guenon. Notes on initiation , ch. Xlvii.
  36. ↑ Rene Guenon. The crisis of the modern world , ch. one.
  37. ↑ T. B. Lyubimova. The end of the world is the end of illusion . Preface to the translation of the book "East and West".
  38. ↑ Rene Guenon. Traditional forms and space cycles .
  39. ↑ Rene Guenon. Theosophism, the history of pseudo-religion , preface.
  40. ↑ Rene Guenon. The Great Triad , Ch. Xi.
  41. ↑ Alexander Dugin. Ways of the Absolute , M., 1990, Ch. X. Homo Regius .
  42. ↑ Rene Guenon. Notes on initiation , ch. III.
  43. ↑ T. B. Lyubimova. Undisclosed Secret // Genon R. Initiation Notes. From Belovodye, M., 2010.
  44. ↑ Rene Guenon. Notes on initiation , ch. Xviii.
  45. ↑ 1 2 3 S. Yu. Klyuchnikov. The symbolism and legacy of the “Cairo hermit” . Preface to the translation of the book Symbols of Sacred Science.
  46. ↑ Alexander Dugin. Ways of the Absolute , M., 1990, Ch. VII. Symbolism
  47. ↑ Yu. Yu. Zavgorodniy. The idea of ​​the center is Rene Guenon .
  48. ↑ Rene Guenon. Symbols of sacred science .
  49. ↑ Rene Guenon. The symbolism of the cross , ch. III.
  50. ↑ Vyshinsky S. The Fate of Being. Between traditionalism and fundamental ontology / Svyatoslav Vyshinsky // Intertraditionale. International almanac of Tradition and Revolution. - 2011. - No. 2. - S. 60–70.

Literature

In Russian
  • Bystrov V. Yu. Rene Genon. St. Petersburg: Nauka, 2014 .- 255 p. ISBN 978-5-02-039641-8
  • Gritsanov A.A. , Filippovich A.V. Rene Guenon. - Minsk: Book House, 2010 .-- 320 p. - (Secrets of the Initiates). - 1 550 copies. - ISBN 978-985-17-0120-5 .
  • World Encyclopedia: Philosophy / Main. scientific ed. and comp. A. A. Gritsanov.― M.: AST, Mn .: Harvest, Contemporary Writer, 2001. - ISBN 5-17-001948-3 (Article "Genon" )
  • Lucien Meroz. Rene Guenon. The wisdom of initiation . - Moscow: Enigma, 2013 .-- 240 p. - (Incognito). - 2,200 copies. - ISBN 978-5-94698-108-8 .
  • Mark Sajwick . Contrary to the modern world. Traditionalism and the secret intellectual history of the 20th century. - M.: New Literary Review, 2014 .-- 534 p. - ISBN 978-5-4448-0145-1
Publications by T. B. Lyubimova
  • Rene Guenon on the original spiritual principle, Tradition and counter-tradition. // Sat Aesthetics at the turn of cultural traditions. M., 2002.
  • The end of the world is the end of illusion. // In the book: R. Genon. East and West. M., 2005.
  • Rene Guenon and the spirit of India // Rene Guenon. Selected works. M., 2003.
  • Rene Guenon on universal symbols. // Rene Guenon. Symbolism of the cross. M., 2008.
  • Guenon is about tradition. // in the book. The formation of neo-Eurasian civilization in the post-industrial era. T.1. M. 2008.
  • Rene Guenon on traditional dedication. // Polygnosis. No. 2. 2009.
  • Undisclosed Secret. // Rene Guenon. Notes on initiation. M., 2010.
  • Point of view and principle. // Rene Guenon. The Great Triad. M., 2010.
  • This is a pure metaphysics of the Principle. // Rene Guenon. "Multiple states of being." M., 2012.
Publications by Yu. N. Stefanov
  • Rene Guenon and the philosophy of traditionalism. - " Questions of Philosophy ", 1991, No. 4.
  • Do not get lost on the way to Shambhala. - " Questions of Philosophy ", 5. 1993, No. 3.
  • Rene Guenon, the great Sufi. - “ Science and Religion, ” 1994, No. 8.
  • Knight of tradition. - " Literary Review ", 1994, No. 3.
Metaphysics of Traditionalism
  • Alexander Dugin. Ways of the Absolute, M., 1990.
In foreign languages
  • Chacornac, Paul . La Vie simple de René Guénon, Éditions traditionnelles, Paris, 1958. - ISBN 2-7138-0028-5 . (fr.)
  • Charles-André Gilis . Introduction à l'enseignement et au mystère de René Guénon, Editions Traditionnelles, Paris, 1986. - ISBN 2-7138-0179-6 . (fr.)
  • Mark Sedgwick. Against the Modern World: Traditionalism and the Secret Intellectual History of the Twentieth Century. - New York: Oxford University Press , 2004. (English)

Links

  • Books by Rene Guenon
  • Finis Mundi radio release dedicated to Rene Guenon
  • Gritsanov A. A. The latest philosophical dictionary. Article "Genon"
Source - https://ru.wikipedia.org/w/index.php?title=Genon,_Rene&oldid=102044253


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