The Multiple States of the Being is the companion to, and the completion of, The Symbolism of the Cross, which, together with Man and His Becoming according to the Vedanta, constitute Reni Guinon's great trilogy of pure metaphysics. In this work, Guinon offers a masterful explication of the metaphysical order and its multiple manifestations-of the divine hierarchies and what has been called the Great Chain of Being-and in so doing demonstrates how jqana, intellective or intrinsic knowledge of what is, and of That which is Beyond what is, is a Way of Liberation. Guinon the metaphysical social critic, master of arcane symbolism, comparative religionist, researcher of ancient mysteries and secret histories, summoner to spiritual renewal, herald of the end days, disappears here. Reality remains.

Especially since the Renaissance, some in Western Christendom have suspected that the deeper dimension of their tradition has somehow been lost, and have therefore sought to discover, or create, an 'esoteric' or 'initiatic' Christianity. In the middle of the nineteenth century two scholars, Gabriele Rossetti and Eugne Aroux, pointed to certain esoteric meanings in the work of Dante Alighieri, notably The Divine Comedy. Partly based on their scholarship, Gunon in 1925 published The Esoterism of Dante. From the theses of Rosetti and Aroux, Gunon retains only those elements that prove the existence of such hidden meanings; but he also makes clear that esoterism is not 'heresy' and that a doctrine reserved for an elite can be superimposed on the teaching given the faithful without standing in opposition to it. One of Ren Gunon's lifelong quests was to discover, or revive, the esoteric, initiatory dimension of the Christian tradition. In the present volume, along with its companion volume Insights into Christian Esoterism (which includes the separate study Saint Bernard), Gunon undertakes to establish that the three parts of The Divine Comedy represent the stages of initiatic realization, exploring the parallels between the symbolism of the Commedia and that of Freemasonry, Rosicrucianism, and Christian Hermeticism, and illustrating Dante's knowledge of traditional sciences unknown to the moderns: the sciences of numbers, of cosmic cycles, and of sacred astrology. In these works Gunon also touches on the all-important question of medieval esoterism and discusses the role of sacred languages and the principle of initiation in the Christian tradition, as well as such esoteric Christian themes and organizations as the Holy Grail, the Guardians of the Holy Land, the Sacred Heart, the Fedeli d'Amore and the 'Courts of Love', and the Secret Language of Dante. In addition to Dante, various other paths toward a possible Christian esoterism have been explored by many investigators-the legend of the Holy Grail, the Knights Templars, the tradition of Courtly Love, Freemasonry, Rosicrucianism, and Christian Hermeticism-and Gunon deals with all of these in the present volume as well as his Insights into Christian Esoterism. In the latter, one chapter in particular, 'Christianity and Initiation', will be of special interest with regard to the history of the Traditionalist School. When first published as an article, it gave rise to some controversy because Gunon here reaffirmed his denial of the efficacy of the Christian sacraments as rites of initiation, a point of divergence between the teachings of Gunon and those of other key perennialist thinkers. Both The Esoterism of Dante and Insights into Christian Esoterism will be of inestimable value to all who are struggling to come to terms with the fullness of the Christian tradition.

This remarkable book grew out of a conference headed by Ren Gunon, the sinologist Ren Grousset, and the neo-Thomist Jacques Maritain on questions raised by Ferdinand Ossendowski's thrilling account in his Men, Beast and Gods of an escape through Central Asia, during which he foils enemies and encounters shamans and Mongolian lamas, whose marvels he describes. The book caused a great sensation, especially the closing chapters, where Ossendowski recounts legends allegedly entrusted to him concerning the 'King of the World' and his subterranean kingdom Agarttha. The present book, one of Gunon's most controversial, was written in response to this conference and develops the theme of the King of the World from the point of view of traditional metaphysics. Chapters include: Western Ideas about Agarttha; Shekinah and Metatron; The Three Supreme Functions; Symbolism of the Grail; Melki-Tsedeq; Luz: Abode of Immortality; The Supreme Center concealed during the Kali-Yuga; and The Omphalos and Sacred Stones .

Studies in Hinduism consists of articles published posthumously, to which has been added Ren Gunon's separate study, Eastern Metaphysics, the text of a lecture delivered at the Sorbonne. In this work Gunon completes his presentation of Hindu metaphysics, which he considered the most primordial and comprehensive body of spiritual teaching possessed by the human race, one capable of throwing light upon and illuminating the essence of every other Tradition. Of special interest are three chapters on various aspects of tantra-a doctrine profoundly misunderstood in the contemporary West-which Hindu authorities consider the spirituality most appropriate to the Kali Yuga, as well as a chapter on the sanatana dharma, the Hindu concept closest to the ancient and medieval Christian idea of the philosophia perennis, which led St Augustine to declare that Christianity has always existed, but only came to be so called after the coming of Christ. Included are extensive reviews of books on Sri Ramakrishna, Sri Ramana Maharshi, Swami Vivekananda, Sri Aurobindo Ghose, Rabindranath Tagore, Mircea Eliade, Paul Brunton, and others, as well as 40 pages of reviews of books and articles by Ananda K. Coomaraswamy. Leading Indian thinkers have called Gunon the most authentic expositor of Hindu metaphysics in any Western language.

The classical Triad of the Chinese tradition is Heaven-Man-Earth. Rene Guenon places this ternary in the context of universal metaphysics by identifying Heaven with Essence and Earth with Substance, the mediator between them being Man, whose cosmic function is to embody spirit (Heaven) while simultaneously spiritualizing matter (Earth). Exploring Chinese cosmology further, Guenon sheds light on such archetypal polarities as Heaven and Earth, Yin and Yang, Solve et Coagula, Celestial and Terrestrial Numbers, the Square and the Compass, the Double Spiral, and the Being and the Environment, while pointing to their synthetic unity in terms of ternaries, such as the Three Worlds, Triple Time, Spiritus, Anima, and Corpus, Sulfur, Mercury and Salt, and God, Man, and Nature. Perhaps more completely than in any other work, Guenon demonstrates in The Great Triad how any integral tradition is both a mirror reflecting universal themes found in all other intact traditions and an entire conceptual cosmos unto itself, unique and incomparable.

In Symbols of Sacred Science, Gunon, a master of precise, even 'mathematical' metaphysical exposition, reveals himself as a consummate exegete of myth and symbolism as well, superior in many ways to Mircea Eliade, and comparable perhaps only to his respected friend Ananda K. Coomaraswamy. This extraordinary text unveils the cosmological meanings of root symbols organized under such general headings as: The Center of the World, Cyclic Manifestation, Symboic Weapons, Axial Symbolism and the Symbolsim of Passage, The Symbolism of Building, and The Symbolism of the Heart. Far more than a simple catalogue of myths and symbols from many traditions, Symbols of the Sacred Science lays the foundation for a universal esoteric symbology. In this work, Gunon demonstrates the fundamental unity-across all cultures and ages-of the images with which the Absolute clothes itself in its cosmic self-revelation.

This small volume brings together a number of Guenon's early articles relating to Sufism (tasawwuf), or Islamic esoterism. A later article, 'Islamic Esoterism', has also been included, since it articulates so well the particularities of initiation in Islam by defining the fundamental elements of tasawwuf: shari'ah, tariqah, haqiqah. The first constitutes the necessary fundamental exoteric basis; the second, the Way and its means; the third, the goal or final result. In the other chapters, Guenon expresses with his usual synthetic clarity what tawhid and faqr are, and gives examples of traditional sciences, relating angelology to the Arabic alphabet, and chirology to the science of letters ('ilm al-huruf). A number of book and article reviews give further insights into Islamic cosmology. Some may feel that the essay 'Taoism and Confucianism' here included has little relevance to Sufism and Islam. However, such writers as Toshihiko Izutsu and Sachiko Murata have drawn many parallels between the two traditions. kind of shari'ah in the context of Chinese religion, while Taoism, like Sufism, is precisely the esoteric Way.

Initiation and Spiritual Realization is the closest thing to a work on 'spiritual direction' Ren Gunon ever wrote, touching as it does upon such vital topics as the transmission of initiatic grace, the various types and functions of the spiritual master, obstacles the aspirant is likely to encounter, different modes of contemplation, and the degrees of spiritual realization. A companion volume to Perspectives on Initiation, where Gunon had defined the nature of initiation and of the organizations qualified to transmit it, Initiation and Spiritual Realization was the first thematic collection of Gunon's articles to appear after his death. And one doctrine expressed in this book stands out as particularly timely: that esoterism is not and cannot be a religion in itself, since to take it as such is to reduce it to an 'alternative' exoterism, and a heterodox one at that. Initiatic esoterism can only be legitimately and effectively practiced within the context of one of the established, revealed religions.

To spare readers extended research into obscure back issues of French journals long out of print, Miscellanea gathers together for Anglophone readers various articles by Ren Gunon, and by 'Palingenius', his pseudonym during the time of La Gnose, a journal he founded in 1909. These articles have been divided into three categories: Metaphysics and Cosmology, Traditional Arts and Sciences, and Some Modern Errors. From the first chapter of part one, 'The Demiurge', which we believe is the first text he ever submitted for publication (in 1909, at the age of twenty-three) to 'Profane Science in Light of Traditional Doctrines', of April-May 1950, more than forty years elapsed. The breadth of the topics covered can be seen from a sampling of chapter titles: Monotheism and Angelology; Spirit and Intellect; Silence and Solitude; The Empiricism of the Ancients; Gnosis and the Spiritist Schools; The Origins of Mormonism, On the Production of Numbers; Initiation and the Crafts; and The Arts and their Traditional Conception. In the latter two key chapters, the author explains how initiation became necessary in the measure that humanity receded from the 'primordial state', presenting the reasons for the degeneration of the arts and crafts due to the 'fall' or descending trajectory of the present cycle; but he also points out the possibility of an initiation into the 'lesser mysteries' based upon the craft of building which still exists validly in the West.

Examination of legends of the subterranean kingdom of Agarttha and The King of the World in the light of traditional metaphysics. Incidental subjects include Luz: The above of immortality; The Holy Grail, Melkizedek, The Omphalos and Sacred Stones, and general considerations on the sites of spiritual centers