Cia: Manual for PSYCHOLOGICAL OPERATIONS IN GUERRILLA WARFARE

Cia: Manual for PSYCHOLOGICAL OPERATIONS IN GUERRILLA WARFARE

Guerrilla warfare is essentially a political war. Therefore, its area of operations exceeds the territorial limits of conventional warfare, to penetrate the political entity itself: the “political animal” that Aristotle defined. In effect, the human being should be considered the priority objective in a political war. And conceived as the military target of guerrilla war, the human being has his most critical point in his mind. Once his mind has been reached, the “political animal” has been defeated, without necessarily receiving bullets. Guerrilla warfare is born and grows in the political environment; in the constant combat to dominate that area of political mentality that is inherent to all human beings and which collectively constitutes the “environment” in which guerrilla warfare moves, and which is where precisely its victory or failure is defined. This conception of guerrilla warfare as political war turns Psychological Operations into the decisive factor of the results. The target, then, is the minds of the population, all the population: our troops, the enemy troops and the civilian population. This book is a manual for the training of guerrillas in psychological operations, and its application to the concrete case of the Christian and democratic crusade being waged in Nicaragua by the Freedom Commandos. Note: In this text the editor has replaced the phrase Sandinista with “Government” as this manual should be a guide to fight and conquer any oppressive government.

List price: $5.95

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US Intelligence : Bin Laden Read About ‘Illuminati Conspiracy Theories’ and MKULTRA

The post US Intelligence : Bin Laden Read About ‘Illuminati Conspiracy Theories’ and MKULTRA appeared first on The Vigilant Citizen.

The National Intelligence recently released a list of books that were (apparently) retrieved from Bin Laden’s compound in Pakistan. He apparently enjoyed reading about the Illuminati, occultism, MKULTRA and even 9/11 conspiracy theories. Is mass media trying to associate the ‘truth movement’ with terrorism with a phony book list?  Four years after the triumphant announcement […]

NLP Workbook: A Practical Guide to Achieving the Results You Want

NLP Workbook: A Practical Guide to Achieving the Results You Want

Neuro-Linguistic Programming (NLP) studies brilliance and quality-how outstanding individuals and organizations get their outstanding results.

Joseph O’Connor, a leading international NLP trainer and co-author of the bestselling Introducing NLP, offers a step-by-step guide to learning the NLP methods and techniques to help you become the person you want to be in the NLP Workbook.

The NLP Workbook is a complete guide to NLP that includes:

  • How to create and achieve outcomes
  • How to choose your emotional state and shift thinking
  • Meta modeling your own internal dialogue
  • All of the basic NLP techniques and training exercises
  • An Action Plan with exercises and suggestions for skill-building

O’Connor discusses a range of topics from rapport and trust, and how to visualize, to negotiation skills, mental rehearsal and coaching.

NLP Workbook is a book for everyone and anyone interested in NLP. The neophyte will find definitions, examples, and a step-by-step entry into learning how to use NLP, and trainers will discover many new ideas for NLP training.

List price: $24.95

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Illuminati in the Music Industry

Illuminati in the Music Industry

Famous pop stars and rappers from Jay-Z and Rick Ross to Rihanna and Christina Aguilera are believed by many to be a part of the infamous Illuminati secret society. These stars allegedly use Illuminati and satanic symbolism in their music videos and on their clothes that goes unnoticed by those not “in the know.”

Since these stars appear in our livings rooms on family friendly mainstream shows like Good Morning America, Ellen, and dozens of others—and are loved by virtually all the kids—they couldn’t possibly have anything to do with the infamous Illuminati or anything “satanic,” could they? Some famous musicians have even publicly denounced the Illuminati in interviews or songs.

Illuminati in the Music Industry takes a close look at some of today’s hottest stars and decodes the secret symbols, song lyrics, and separates the facts from the fiction in this fascinating topic. You may never see your favorite musicians the same way ever again. Includes 50 photographs.

By the author of The Illuminati: Facts & Fiction

Discover why so many artists are promoting the Illuminati as the secret to success.

Why an aspiring rapper in Virginia shot his friend as an “Illuminati sacrifice” hoping it would help him become rich and famous.

How and why the founder of BET Black Entertainment Television became the first African American billionaire.

Why popular female pop stars like Rihanna, Christina Aguilera, Kesha and others are promoting Satanism as cool, something that was once only seen in heavy metal and rock and roll bands.

Some musicians like Korn’s singer Jonathan Davis, rapper MC Hammer, Megadeth’s frontman Dave Mustaine and others, have all denounced the Illuminati and artists promoting them.

Les Claypool, singer of Primus, wrote a song about the Bohemian Grove.

Muse singer Matt Bellamy recants his belief that 9/11 was an inside job after getting a taste of mainstream success with his album, The Resistance.

Bono said he attended an Illuminati meeting with other celebrities. Was he joking or serious?

Why rap and hip hop is filled with Illuminati puppets and wannabes more than other genres of music.

Includes detailed profiles on dozens of artists who are suspected of being affiliated with the Illuminati and highlights the handful of musicians who have denounced the secret society and their puppets.

Learn about media effects, the power of celebrity, what the externalization of the hierarchy means and how you can break free from the mental enslavement of mainstream media and music.

-Artist Profiles Include-

Jay-Z
Kanye West
Lil Wayne
Drake
Rick Ross
Rihanna
Beyonce
Nicki Minaj
Lady Gaga
Tupac Shakur

Dwight York
J. Cole
The Game
Eminem
Suge Knight
Sean ‘Diddy’ Colmes
Kesha
Miley Cyrus
Justin Bieber
Madonna

Christina Aguilera
Katy Perry
Ciara
Justin Timberlake
Jay Electronica
Gunplay
Prodigy
Professor Griff
T-Pain
Lauren Hill

Ice Cube
Charly Boy
Tyler the Creator
Big Obi
Killer Mike
Talib Kwali
Jadakiss
Lupe Fiasco
General Gemineye
Immortal Technique

Paris
N.O.R.E.
Hopsin
Die Antwoord
MC Hammer
KRS-One
Bizzle
Siagon
A$AP Rocky
Angel Haze
Azealia Banks
And More!

List price: $14.95

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The Secret Teachings of the Masonic Lodge

The Secret Teachings of the Masonic Lodge

Is Masonry nothing more than a harmless brotherhood, a club for men? Or is there more behind the camaraderie? This in-depth book probes the secret teachings and oaths, revealing how Masonry conflicts with the very foundations of Christianity.

List price: $14.99

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Conspiracy: The Emperor’s Edge, Book 4

Conspiracy: The Emperor's Edge, Book 4

When you’re an outlaw hoping for a pardon, and the emperor personally sends a note requesting that your team kidnap him, you make plans to comply… Even if it’ll involve infiltrating a train full of soldiers, bodyguards, and spies loyal to a nefarious business coalition that has numerous reasons to hate you. Even if it means leaving the city right after you’ve uncovered a secret weapons shipment that might be meant to start a war. Even if it’s a trap…

List price: $12.99

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Brooke Candy’s “A Study in Duality” is Actually a Study in Monarch Mind Control

The post rel="nofollow" href="http://vigilantcitizen.com/musicbusiness/brooke-candys-a-study-in-duality-is-actually-a-study-in-monarch-mind-control/">Brooke Candy’s “A Study in Duality” is Actually a Study in Monarch Mind Control appeared first on rel="nofollow" href="http://vigilantcitizen.com">The Vigilant Citizen.

Brooke Candy is an up-and-coming pop singer who is already deep in the elite’s Agenda. Her short video “A Study in Duality” manages to contain most of the imagery relating to Illuminati mind control and the occult mindset surrounding it. Although Brooke Candy is not yet considered to be a full-fledged pop star, all of the elements […]

The Globalization of Poverty and the New World Order

The Globalization of Poverty and the New World Order

In this new and expanded edition of Chossudovsky’s international best-seller, the author outlines the contours of a New World Order which feeds on human poverty and the destruction of the environment, generates social apartheid, encourages racism and ethnic strife and undermines the rights of women. The result as his detailed examples from all parts of the world show so convincingly, is a globalization of poverty.

This book is a skilful combination of lucid explanation and cogently argued critique of the fundamental directions in which our world is moving financially and economically.

In this new enlarged edition –which includes ten new chapters and a new introduction– the author reviews the causes and consequences of famine in Sub-Saharan Africa, the dramatic meltdown of financial markets, the demise of State social programs and the devastation resulting from corporate downsizing and trade liberalisation.

Published in 11 languages. More than 100,000 copies sold Worldwide.

List price: $27.95

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Mr West, the Sphinx & Gurdjieff: “Only a gentleman fights for lost causes”

John Anthony West

John Anthony West

By DARREN CARVILLE

It has been thirty-five years since the first publication of John Anthony West’s revolutionary book Serpent in the Sky: The High Wisdom of Ancient Egypt. It was a courageous challenge to the academic blindness of mainstream Egyptology. Much has transpired since then and although the mainstream still desperately clings to its outdated attitudes toward the wisdom of the ancients, the knowledge that the real truth of our history and its origins have been denied to us is gaining a much greater acceptance.

In this exclusive interview for New Dawn magazine, Darren Carville spoke to John about where he is currently at and what motivates him at the age of 82 to continue taking on the Establishment. The following are some highlights from that interview.

DARREN CARVILLE (DC): John, Serpent in the Sky was originally published back in 1979 when the Internet was just a pipe dream. It’s amazing how many of these ideas are so widely disseminated online now. Just one example is this curious image of the ‘Sitting Scribe’ [see the front cover of this magazine] that in your book was originally in black & white, but now there are dozens of vivid colour copies of it online from every angle as people visiting Egypt take digital shots and upload the images themselves.

JOHN ANTHONY WEST (JAW): Yes that’s true, and that particular image is also a great example of Egyptian technology going backwards, because those inlaid eyes, they’re made of four different kinds of quartz crystal and as R.A. Schwaller de Lubicz points out, not only is quartz a very difficult stone to work with, but in order to make a realistic eye that looks back at you, means having to understand the refractive and reflective indexes of the eye. So this is a very advanced knowledge of anatomy. By the New Kingdom, a thousand years later, they had lost the ability to be able do it anymore.

DC: As an artist, even to paint something like that, is a very, very difficult thing to do.

JAW: In terms of high art, once you’ve seen these Old Kingdom statues with the inlaid eyes, all other sculpture, including Michelangelo and Donatello and all the others, fade in comparison. They look blind, they don’t see, that’s the big difference.

DC: You can read a saying that the ‘eyes are the window to the soul’, and here they have produced art where you can actually sense that. On the topic of lost knowledge, my son recently showed me a book that had a chart of all the different Egyptian crowns and headgear. It’s something that’s never spoken about is it? That famous picture of Yul Brynner in ‘Moses and the Ten Commandments’. He has that crown on his head that looks like a giant bowling pin, but they never actually found any of these hats in Egypt?

JAW: No, that’s right. We have so much stuff out of Egypt now, that if it really was a crown, you’d have some instance of it and there’s not a sausage, they’ve never found any physical manifestations of them. Nobody up till now has been able to satisfactorily explain them. So this has always been a big mystery. Intuitively, I reckon that since it’s on their heads, which is the seat of consciousness, that in some way or another, symbolically it represents the consciousness of that particular principle. But that’s a ballpark observation, it doesn’t mean I can explain why one crown has a ram’s horn and the other kind of crown has a sheep’s horn. Or why one has a solar disc and the other one has a lunar disc. Well, okay, that’s sort of obvious. One is solar, and one is the lunar principle. But why this combination, I don’t know.

DC: John it’s been over 20 years since your award-winning bombshell documentary about the Sphinx [‘The Mystery of the Sphinx’] with its ancient rainfall erosion and hence its age having to be thousands of years older than the ‘official’ date. The archaeologists produced their own documentary supposedly ‘debunking’ your claims, but it seems they were too late to sway the general public, and nothing has really been the same since has it?

JAW: Right, well I love it. I have a certain advantage over most of my colleagues. Graham Hancock is a very good journalist but he’s not a satirist. I’m a scholar by default, but I see myself as more of a writer than a scholar. When we get attacked I have the tools to deal with them, so the harder they come at me, the more I enjoy it, particularly now we’ve got the Internet. Because before that you couldn’t retaliate.

DC: What’s been your best achievment so far?

JAW: People often ask me, “What do you think your legacy will be?” Well, I know this Sphinx theory – whatever the fate of symbolism – it isn’t going to go away and it’s all there. It’s not going to be long before the Establishment is obliged to accept it or get marginalised themselves. It’s really a lot like Galileo’s story actually, because I didn’t invent this Sphinx theory, I got it from a single line from Schwaller [de Lubicz] and he just glossed over it. He didn’t see it himself. Yet, it’s the key to the whole lost civilisation hypothesis… it’s quite clear from the way he talks about it. In English the book is called Sacred Science: The King of the Pharaonic Theocracy. That’s going to be around forever. Nobody’s going to get rid of that.

Then it was Robert Schoch, my colleague, who stuck his tenured neck out to defend the whole water erosion hypothesis and it was his triple Ph.D in Geology, Geophysics and Palaeontology that did it. Nobody would have given me the time of day, even though I’d actually done my research pretty well. Schoch is very cautious and quite respectable – less so than he used to be. He’s an interesting guy, and very intelligent.

The other thing I would like to be remembered for is being the one who drove the final nail into the coffin of Darwinian evolution. Robert Schoch and I have a book planned called ‘Darwin Debunked, Darwin De-clawed, Darwin Dethroned’, sub-titled, ‘A Scientist and a Scholar Deconstruct the Cargo Cult of the West’. We want to write the definitive anti-Darwin book, and it’s funny because there are lots of so called ‘definitive’ books that never managed to do it. Maybe the time wasn’t right or they’ve just not been written in a way to fire the public imagination. We think we can do that between us.

DC: It may well be the right time because even five years ago if you tried to explain to most people that the world was run by a few private corporations they just laughed. But now because of what’s happening, and how it affects people personally, the attitude is changing and I think all of that global control couldn’t exist without this Darwinist world view – that there’s no greater purpose to living than being a consumer.

JAW: Yes, it’s the foundation for it, if not explicitly, implicitly. It supports the whole rotten structure.

DC: Is there anything else you’re currently working on that’s in the pipeline John?

JAW: At the moment Schoch and I are working on another book called ‘Dancing Down the Bridge of Sirah’. It comes from Sufi literature and it’s described as this bridge that’s narrow as the razor’s edge, and on one side is the Chasm of Credulity and on the other is the Abyss of Scepticism. So the trick is to get down that bridge and this is not so easy. Schoch and I intend to do a really comprehensive account basically of the Sphinx theory – not going into the Symbolist realm so much – and now that we’ve got Göbekli Tepe, we’ve got a smoking gun [for more on Göbekli Tepe, see Robert Schoch’s articles in New Dawn Special Issue Vol.7 No.1 & New Dawn 122]. So not too long from now it’s going to be impossible for these jackasses to keep on insisting their old paradigm is right, and they will go under. The subtitle is ‘A Scholar and a Scientist Fend Off the Air-brushed Unicorns and Take on the Paradigm Police’. That’s an image coined by my composer step-son. He was once talking about the covers of New Age music and he complained that, “It’s all a bunch of air-brushed unicorns.” That’s a perfect totem for the woo-woo segment of the New Age movement. The paradigm police are of course the debunkers.

The other thing we are trying to do is a ‘Magical Egypt 2.0’ documentary but we’ve got to figure out how we intend to make money from it. We didn’t make a bean out of all the work that went into the first ‘Magical Egypt’ series because people just pirated it in the end.

If you appreciate this article, please consider a digital subscription to New Dawn.

DC: Great, we will certainly be looking forward to seeing this! One of the things I love most about Serpent in the Sky and the ‘Magical Egypt’ series is that you layout all these ideas and encourage people to follow them up and verify for themselves. I find they are something I keep coming back to, and each time it sparks me off into new research. This seems to be the way of the Egyptian Sacred Science – it makes you work for the understanding, you can’t just get it through a bunch of memorised facts in the way of academic learning. As you mentioned with Gurdjieff’s book Beelzebub’s Tales to his Grandson – it’s like Egypt makes you work for it and there is no start or finish, it’s about how far you can penetrate into the enigma.

JAW: Yeah, sure.

DC: A good example is the division of the head at the crown of the skull in the temple reliefs. Clearly it is a clue inviting people to have a look at this specific portion of the head as there is a deeper message hinted at. Schwaller and his team do all the research, look at the anatomy of the brain, look at all the esoteric traditions to do with that part of the head etc. He has to do a lot of research to be able to get to the truth or the understanding of what that is actually revealing. He had to work for it.

JAW: It is impenetrable to 99% of people, even people who are highly literate and highly philosophical. There’s just something about the density of his thinking that people can’t or won’t go to the trouble to penetrate. For me it was not easy, and some of the things I didn’t have the maths to be able to follow him in certain instances. But otherwise I had a good grounding in Gurdjieff and a lot of esoteric studies so I could read it without too much trouble. It’s certainly not for everyone so it’s good to have something like Serpent in the Sky to help you open it up.

DC: I really wanted to ask you about that Gurdjieff connection John, because I heard you on another interview say that if it hadn’t been for your understanding and experience with the Gurdjieff work, you would have never twigged to what Schwaller was on about in the first place.

JAW: Well, I would never have even found him, for that matter.

DC: Right, and I do wonder John – in what you’ve just said about the nature of Schwaller’s work and the level of his mind – do you think that’s really a factor of this whole idea that one’s level of ‘being’ determines what level of higher knowledge one can actually gain access to?

JAW: That’s a good question. Well yes and no. Working on being – you’re thoroughly familiar with the Gurdjieff work?

DC: Yes.

JAW: Well, I would say in terms of levels of being, it’s impenetrable unless you’ve acquired what Gurdjieff calls the ‘Magnetic Centre’. That’s what opens you – it makes these kinds of things accessible. It’s one of the things that a lot of people don’t understand who haven’t been involved in this kind of work themselves, and are mostly working with their heads. They just can’t get it at all. As my Sensi used to say, “Don’t talk about moonbeams to the blind or about music to the deaf, and especially do not talk about sex to eunuchs – they will just get angry!” So once you understand that and stop getting frustrated by, let’s call it, the intolerable obduracy of the quackademic, because it looks as though it’s deliberate, but it isn’t. They just don’t get it.

However, when they call their terrible disability ‘reason’ and take over the palace, the empire is doomed. This is what you’re dealing with. They’re basically wildly uncreative people. I mean, Schwaller appeals not necessarily to the intellectuals, although you have to be quite intellectual in order to penetrate it. You need more than intellect to be able to think in a certain way. The people who get it instantly, or at least they get the basic premise, are the artists and the architects, and sometimes the engineers, oddly enough. Rarely the hard-nosed scientist, never the sceptics of course, they’re totally out of it.

So it’s going back to the magnetic centre, and the magnetic centre automatically means that you’ve done some sort of work on your own level of being. Some sort, even if it’s not been formal, otherwise you don’t have that magnetic centre that gets you to Gurdjieff and Schwaller in the first place.

DC: Yes, and in relation to this battle with the academics, Gurdjieff also pointed out very clearly that this kind of ‘work’ is not for everyone. A person has to be genuinely seeking for the truth in the first place. Reading your argument with the Egyptologists in your open letter to Archaeology magazine [see www.jawest.net/anupadeshi.html], I get the sense that you have these different compartments at work in your life, because at one level you deal with the public, you do interviews, respond to all sorts of criticisms and arguments, but obviously at a deeper level you know that the issue for the human race’s future is a much deeper thing. It’s not really just about Egypt is it? Because no-one with any kind of awe and wonder about how difficult it is to make anything can ever look at the Darwinist idea that these chemicals get together accidentally and produce life. It’s a dead, non-resonating kind of thing. You could never swallow it. Yet millions do, quite happily, 24/7.

JAW: More than millions. I mean, it’s the belief system that’s at the core of all science and all education.

DC: Yes, I do wonder how long it’s actually going to take to replace that world view with something better. I did notice with your documentary series, ‘Magical Egypt’, looking at any of those episodes, the number of hits they have had, it’s in the hundreds of thousands. It’s quite extraordinary the popularity your work has gained since Serpent in the Sky – the message is getting out there. Of course the other side of the coin is that with the Internet all sorts of ideas have become popular and their popularity makes them seem like fact. For example, this whole Anunnaki/aliens making human slaves mine gold kind of thing – you don’t go for any of that do you John?

JAW: No, and in our book ‘Dancing Down the Bridge of Sirah’ there will be a section in there called Zecharia and his Sitchininnies. Some of the other stuff, some of the ‘Airbrushed Unicorn’ stuff, is fairly harmless, but his work is seriously malignant.

DC: It’s even turning up in romantic novels now.

JAW: I always left the door open to Sitchin because his work was based upon his own translations of the Sumerian texts. No Assyriologist would look at his stuff. That’s not Sitchin’s fault. So I thought he could well be right about certain things. Who was I to argue those points? However, recently, a really solid biblical scholar who doesn’t have an axe to grind called Michael Heiser put up a website called ‘Sitchin is Wrong’ [www.sitchiniswrong.com]. This guy really knows what he’s talking about and goes through Sitchin line by line, and none of it tallies with the dictionaries created by the Sumerian scribes themselves. As far as I’m concerned, it’s completely false.

DC: You have often given the analogy that where we are in the Kali Yuga cycle is very much like being in the ‘Winter’ stage of the four Seasons.

JAW: Yes, that’s right. However, the big problem with these very long cycles is that you don’t have a Spring Equinox to set your clock by. You just can’t really know exactly. There’s a lot of very informed, interesting work done on the Yuga cycle, but they all have different ideas of where it starts and how it starts, and unfortunately there’s nothing scholarly or scientific that you can actually depend upon that is more plausible or less plausible analyses. There’s simply not enough history, it’s too short to tell. I mean real history only goes back about 2,500 years. In other words, history that you can document. It’s really not much more than that. Even the Egyptian history is, half the time, symbolism of some sort or another. There are very few ‘facts’. So we’re talking about cycles, at least precessional cycles, and maybe more than that, we just don’t know. You look around us today and intuition tells me that we’re in the thick of the Kali Yuga and it’s going to get a lot worse before it gets better.

DC: John, how was it that you originally got involved in the Gurdjieff work?

JAW: When I look back on my life I see I was psychologically precocious. Not a genius, but at the age of 12 or 13 I actually knew that I was living in a lunatic asylum, that the whole thing was insane, and it was very lonely living back then. Now lots of people sort of understand that. By the time I was 19 I knew what I wanted to do. I wanted to be the little boy who said, ‘The Emperor Has No Clothes!’

It took another 20 years. I had published a lot of stuff by then, and the scholarship was starting with my The Case for Astrology book. There were also plays, a novel and stories. I was well published but not very well paid for it, and I realised I was now playing out my role as the little boy who said, ‘The Emperor Has No Clothes’. I finally came across the Gurdjieff work when I was living in a thriving artists colony at Ibiza in Spain during the late 50s and early 60s.

Through a weird series of circumstances – again it’s the magnetic centre at work – one of the guys that I knew gave me a book called The Theory of Celestial Influence by Rodney Collin, a student of Ouspensky. I read it and that really interested me, and my friend, a very good painter, who had been in the Gurdjieff work himself, started feeding me Gurdjieff in very limited doses. He was right on course because I would have said, “Ah, what do I need this stuff for?” So one day he finally said, “Well, okay, here’s Beelzebub’s Tales to His Grandson.” He gives me a little fat book and I take it back and I read the first paragraph which is something to the effect of “Everything you know is completely wrong, and this book will make you understand that you don’t know anything.” I was furious. “Fuck you! who are you to tell me that, what have you ever written?”, but then I calmed down and thought, “Well I’ve had a lot published myself, and and I know how difficult it is to make your audience feel – not even think – but feel what you want them to feel.” Here was this guy, in one paragraph, getting me so angry that I was ready to throw his book against the wall. Suddenly I realised, “Oh… that’s not easy to do!”

What Gurdjieff was doing, he was obliging me to work. You didn’t know what was true or false or even if he was pulling your leg. Could you follow those paragraphs? Those sentences that are two pages long with a thousand parentheses in the middle… he was forcing you to use your head in a way that you never dreamt of using it before.

That was my introduction to Gurdjieff and I eventually left Ibiza to move to England to get into the Gurdjieff work, which was really important. Without that I would have spun off the rails long ago. Everything else stopped. Because at a certain point you can’t just read about these ideas anymore, you have to do them, and this is where the problem comes in because it’s not easy to do and it’s not fun.

DC: The Gurdjieff work, no it isn’t.

JAW: It’s not like rubbing crystals or hugging trees, it’s hard work. Gurdjieff was almost the only person I’d ever come across who was as contemptuous of all of Western civilisation as I was, but the difference was that he knew how to live in it and I didn’t. So after nine years of living in Ibiza, I finally moved to England to get into the ‘work’.

What distinguishes Gurdjieff from anybody else is that it’s the ancient doctrine but put into a format designed to be practised in the middle of the lunatic asylum, not isolated from it in some monastery or whatever. It’s how to become sane when everybody around you is crazy, without removing yourself from ordinary life. You can’t practise Schwaller. It’s not a discipline. But Gurdjieff is.

DC: Yes, I can certainly appreciate that.

JAW: Without a return to the kind of principles that kept Egypt going, and other ancient cultures going, without this ancient doctrine being understood and taken up, the Church of Progress always wins, or everyone loses one way or another, so it’s very difficult. This is why Egypt is special because there’s so much of it left. You can’t go to China or India or anywhere else and have this thunder of esoteric wisdom coming at you all day long like you can in Egypt.

Of course there’s a lot of bullshit out there as well, but at least in theory the work is designed for people to practise inside their daily lives. Not that many are doing it and I don’t really know why. On the other hand, if you just extract yourself from the world, it’s like you’re shirking your duty somehow or another. I mean, Tiger Woods’ mistresses don’t matter, and most of that stuff doesn’t matter. But some of it does matter. You watch the Scorpions of Wall Street raping our lives and these disgusting billionaires absolutely destroying the planet. That’s the sort of thing you have to keep on top of, it seems to me.

DC: As you’ve said, the Egyptians lived their life in preparation for the next life, and of course some people say, “oh, morbid buggers, they’re obsessed with death.” But no, I think, as you’ve written about and as Schwaller pointed out, clearly they knew, unlike the Darwinists, that they were here for a reason. Something had gone to a lot of trouble to put them together, to put this planet together, and I can really relate to that balancing act you’re talking about… Because on the one hand, as far as we know, we only have the one chance to do what we need to do here and move on, and yet at the same time you would not be human to not feel a concern and want to do something to make the situation here better. Especially being that the dice is so loaded – to programme people from the time they are born – that there is no purpose to life except consumerism, that it doesn’t matter if we destroy the planet because it’s a giant chemical accident anyway.

JAW: Well, you can only do your best. The Gurdjieff work got me understanding things pretty well and Gurdjieff has a lesson for everyone and everyone’s lesson is a bit different. But it was Gurdjieff who taught me – and this is a riff on what he says – that whoever and whatever presses your buttons is your master, and if you let your buttons get pressed, you’re a slave. I didn’t like that, so I worked pretty hard, reasonably successfully, to not get my buttons pressed most of the time. So enough people have to start doing their homework. If somebody asked me, which they probably won’t do, who I think are the most important people of the 20th century? I would put Gurdjieff first and Schwaller second. Certainly the last word has not yet been said about Gurdjieff.

Anyway, I’m figuring on being here for a while yet. A friend of mine recently had the honour of briefly being the oldest man in the world. He was 110, and he really had his marbles together up until the last year or two. He did research into the paranormal. So if he could get to 110, there’s no reason why I can’t!

There’s a wonderful author, the Argentinian writer Jorge Luis Borges. He wrote a short story book called Ficciones – magical Cabalistic stuff – and in one of the stories the last line is, “A gentleman only fights for lost causes.” It’s a great line. I don’t necessarily consider myself a gentleman, but it’s hard to do this – it’s hard not to get affected by the sort of stuff that’s happening around us every day.

Now don’t forget to tell your readers about my Egypt tours will you.

Books by John Anthony West – including Serpent in the Sky: The High Wisdom of Ancient Egypt and The Traveler’s Key to Ancient Egypt, as well as The Mystery of the Sphinx DVD, are available direct from John Anthony West at www.jawest.net/books_vids.htm. For his tours to Egypt, click here.

If you appreciated this article, please consider a digital subscription to New Dawn.

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DARREN J. CARVILLE lives and works in New Zealand as a Senior Creative Designer and has had a life long passion for symbolism, sacred geometry, ancient wisdom and the esoteric traditions of the world. His research, lectures and writing are currently focused around developing a contemporary synthesis of ancient wisdom, new science and our potential human evolution. For more information and contact details go to silverkeys.co.nz.

The above article appeared in New Dawn Special Issue Vol 8 No 6

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Understanding the Traditionalists

Artist rendition of René Guénon. Credit: Pierre Laffillé (published in Planéte Plus, April 1970)

Artist rendition of René Guénon. Credit: Pierre Laffillé (published in Planéte Plus, April 1970)

By JOSCELYN GODWIN

Traditionalists, for present purposes, means the loosely-constituted group inspired by René Guénon (1886-1951). Many of them also revere Ananda K. Coomaraswamy (1877-1947). Later Frithjof Schuon (1907-1998) became central to the group, while the work of Julius Evola (1898-1974) partly overlapped with the others. Any one of these four can serve as a gateway to the movement and its quest for the esoteric truth that transcends religious differences. That is their first mission. Secondarily, they invite one to realise this truth in oneself, and thirdly, they identify what furthers the process and what hinders it.

The Traditionalist mission rests on the belief that in some prehistoric time, a “primordial tradition” was revealed to mankind. It taught in symbols the nature of the universe and of the human being, and the way to realise our divine potential. The different religious traditions sprung like branches from the primordial trunk, each one revealed at the appropriate time and place for a certain people or region. Each one contains a facet of the “perennial philosophy,” accommodating both simple believers and those who pursue an esoteric and initiatic path. However, owing to spiritual degeneration over time, some traditions have been lost, others polluted, and false religions have sprung up in their place. The third object is to discriminate between the true and the false.

Given these principles, Guénon could write with equal authority on Hinduism, Taoism, Judaism, Christianity, Islam, Hermeticism, Druidism, and even Freemasonry, “believing” in all of them because he was able to discern their transcendent unity. He demonstrated this through what he called metaphysics, meaning the study of ultimate realities, beyond cosmology and beyond theology. Theologies differ (are there many gods, as in Hinduism, or only one, as in the Abrahamic religions?), but metaphysical principles do not. Eventually one hopes to know these principles directly, because we are microcosms and they are our own ultimate realities. Mystical experience and religious devotion may be intrinsic to the spiritual path, but the quest begins and ends with knowledge. Those who wish to follow Guénon into these rarefied realms will read Man and His Becoming According to the Vedanta, The Symbolism of the Cross, and The Multiple States of the Being.1

Guénon cleared the way for his doctrinal work with two polemical books. Theosophy: History of a Pseudo-Religion (first published 1921), whose title says it all, and The Spiritist Fallacy (1923), which shows that whatever is contacted in séances, it is not the spirits of the dead. After settling in Egypt in 1930, Guénon made a scanty living by writing hundreds of articles and book reviews for his French publishers. Now collected by themes such as Freemasonry, initiation, Christianity, time cycles, symbolism, etc., they make excellent reading for their insights, their curious facts, and global purview. Guénon may pontificate and annoy, but he is never a pious bore. However, it is his books that remain the core of his work, for they set out the metaphysical and cosmological framework that needs to be kept in mind through all his digressions.

One assumption, which goes entirely against modernist and scientific opinion, is a cyclical view of history. The cycle starts with the long Golden Age (Satya Yuga) and thence degrades in the quality of life and spirituality of mankind. Even the earth becomes more densely materialised until the low point of the Iron Age (Kali Yuga) is reached. Then the cycle ends in cataclysm, and above its ruins a new golden age dawns.2 Surveying the post-medieval period, Guénon sees the sacred giving way to the secular on every front: in religion, with the fragmentation of the Christian tradition, the driving of esoteric knowledge underground and its replacement by pseudo-traditions; in philosophy, with its denial of true metaphysics; in society, with the lower elements usurping the priestly and noble castes; and in the arts, a sure barometer of a civilisation’s soul. Ever since the Greeks, the West has been the leader in this process, but by now it has infected the entire earth.

Guénon’s The Crisis of the Modern World and The Reign of Quantity and the Signs of the Times are the testament of his devolutionary theory and probably the best entry-point to his work. The latter title is his description of the tail-end of the cycle, in which quantity usurps quality in every walk of life. After a metaphysical introduction (better skipped and read later), he offers memorable examples and images such as the “Degeneration of the Coinage” and the “Cracks in the Great Wall.” Overshadowing the whole work is the notion of a “Counter-initiation,” a conspiracy of false or inverted spirituality whose goal is to block humanity’s path to authentic initiation.

Some find Guénon’s approach too intellectual and even inhuman, but they cannot deny that it cuts like a razor through the sloppy thinking and sentimentality prevalent in religious and New Age types alike. It sets standards of integrity against which other spiritual teachings either stand or fall. It assumes that truth has always been there for the finding, so it has no use for the language-games of Western philosophy, nor for a science that thinks it is on track to discover the “God particle.” It also rejects cherished notions such as individualism, equality, and evolution. Instead, it teaches the impersonal Self, the hierarchy of beings (including humans), and the cyclic nature of time. In short, it turns the received world-view upside-down.

Beyond Guénon: Traditionalism’s Founding Fathers

Such was evidently the experience of those who were later grouped under the Traditionalist banner. Ananda Kentish Coomaraswamy (1877-1947) was an art historian whose writings on comparative religion, symbolism, and the critique of modernity paralleled Guénon’s own, though in a more scholarly style. Frithjof Schuon (1907-1998), a German convert to Sufism, made a stir with his first book, The Transcendent Unity of Religions,3 its English translation helped by a promotional blurb by T.S. Eliot – himself a Christian Traditionalist of sorts. In 1962 Schuon’s English friends took over a parapsychology magazine called Tomorrow and later retitled it Studies in Comparative Religion.4 The collaborators included Titus Burckhardt (1908-1984), a Swiss publisher; Marco Pallis (1895-1989), a musician and traveller to Tibet; Martin Lings (1909-2005), an English scholar who assisted Guénon in his last years; Whitall Perry (1920-2005), a Bostonian who compiled a global bible of traditional sources;5 and many others who are now easy to find and research.6 Schuon settled in Bloomington, Indiana, heading a community that combined his personal devotion to “Maryam” (the Virgin Mary, as revered in Islam) with Native American traditions. His most eminent admirer was Seyyed Hossein Nasr (1933-), a highly-placed Iranian academic forced out by Khomeini’s revolution. Nasr became the movement’s most visible representative in the US and, beside his authority on all things Islamic, tried to give a more spiritual direction to the environmental movement.7

In order to put Guénon’s principles into practice, most of the Traditionalists joined one of the recognised religions, interpreting his critique as requiring an orthodox exoteric practice. Only that, they say, can provide a firm foundation for the higher flights of esotericism that many desire, but for which few are qualified. According to Federico González, the most faithful interpreter of Guénon in the Spanish language, Schuon’s influence betrayed the Perennial Philosophy by turning it into a Perennial Religion.8 Be that as it may, Schuon, Burckhardt, and Lings followed Guénon’s example by becoming Muslims. Those who remained within Christianity chose the Russian or Greek Orthodox churches, or isolated themselves on the extreme wing of traditional Catholicism. Protestantism was not an option, being by definition anti-traditional, though with the example of Eliot’s high-church Anglicanism, a chance was missed there. Orthodox Judaism would seem the obvious choice for Jews, but Leo Schaya, the only identifiable Jew in the group and author of a superb work on Kabbalah, converted to Islam.9 A fourth and last possibility was Buddhism, though Guénon considered it more as a heresy within Hinduism. Hinduism was excluded for Westerners on the grounds that one cannot be a traditional Hindu unless one was born into one of the castes and can follow its prescriptions. The traditions of Native Americans, Africa, and the Far East (Taoism, Shinto), though respected, were impracticable since living esoteric masters are almost impossible to find there. Moreover, in all cases only the most ancient and integral streams were acceptable: not the Sufism of Hazrat Inayat Khan, or the Hinduism of Vivekananda or Aurobindo. So the choice of an exoteric tradition was extremely limited.

There are of course degrees of leniency among Traditionalists, but to the stricter variety, the vast majority of Christians are schismatics and heretics, cut off – maybe for no fault of their own – from any authentic tradition. Some, like Rama Coomaraswamy (son of Ananda) accuse the Catholic Church of having disqualified itself through the innovations of the Second Vatican Council. Consequently the current pope is an impostor, priestly ordinations invalid, and the sacraments ineffectual. I find this a strange and constrictive view. It is generous enough in allowing that God has revealed himself through different religions, yet it imagines him as only willing to funnel his grace through a very narrow channel in each case.

Can one have the Traditionalist cake, as it were, without eating it? To judge by the careers of the founding fathers, the answer is yes. Not one of them practiced what the orthodox now preach. Guénon was supposedly initiated by Hindus, entered Islam secretly as a young man, and married a Catholic wife, but was not known as a devout practitioner of any religion until he moved to Cairo in middle age. Coomaraswamy, as the child of a Hindu (Tamil) father and an English mother was strictly speaking an “untouchable” within the Hindu tradition, which of course bothered no one during his life in England and the United States. Buddhism and Neoplatonism seem to have been closest to his heart, but if he had any orthodox practice, no one remarked on it. Schuon, nominally a Muslim, made up his own syncretic rituals, which greatly embarrassed his more orthodox admirers when they were made known.10 In short, they all enjoyed the latitude that Traditionalism allows to independent geniuses, but not to the rest of us.

A broader concept of Traditionalism would recognise the value of some outsiders to the club. They include Alain Daniélou (1907-1994), who did convert to Hinduism (he was a Shaivite initiate) and lived for many years in Calcutta, corresponding with Guénon and writing fundamental works on Hindu polytheism and music. He also foresaw, and calculated, the inevitable end of the age.11 But this brilliant and charming scholar despised the monotheistic religions and was openly homosexual, so he does not figure on the approved roster. The absence of Henry Corbin (1903-1978) is more surprising, since he alerted the West to the richness of the Iranian philosophic tradition and its concept of the “imaginal world” as the locus of mysticism, symbolism, and art.12 Nasr recognised him as a great scholar and edited his Festschrift,13 but Corbin was a Protestant. Whether Julius Evola (1898-1974) should be included is a matter of dispute. He had a friendly correspondence with Guénon (though they never met), and wrote from a Traditionalist point of view on Taoism, Buddhism, Hermeticism, the Grail, paganism, esoteric sexology, metahistory, mountaineering, and to his lasting detriment, politics. But he rated the Kshatriya (warrior) caste superior to the priestly Brahmins, and had no time for exoteric religion. His work probably finds a wider readership than any other Traditionalist.14 To many he is the intellectual equal of Guénon and Coomaraswamy, and much more helpful with his practical advice on self-realisation in a hostile world.

In the 1980s the poet and Blake scholar Kathleen Raine (1908-2003) set an example of “broad-church” Traditionalism with her London-based Temenos Academy. It presented lectures, concerts, occasional conferences, and published a journal, benefiting from the patronage of the Prince of Wales – another liberal Traditionalist. Raine had been a member of an occultist order descended from the Golden Dawn. She loved the Neoplatonists, the Renaissance, and Romanticism, was not averse to Theosophy, and greatly admired Corbin. Her mission was to promote the “arts of the Imagination” as against the ugliness, soullessness, and commercialism of modern life and art. I believe she was the only woman to have contributed to Studies in Comparative Religion, and that, too is telling. Women are conspicuously absent from Traditionalism, no doubt because they know how badly the orthodox religions have treated their sex.

Traditionalism & Post-Modernity

After the death of Schuon, widely revered as an enlightened master, the movement lost its magnetic pole. Its chief enemy, modernity, was also moribund. But instead of a return to Tradition, the post-modern wave, beginning in France and flooding the whole intellectual world, had extinguished any presumption of metaphysical certainty. Guénon and Evola were less newsworthy than the right-wing extremists reputedly inspired by reading them. The spread of Islamic fundamentalism cast Muslim conversion in an unfavourable light. Most of those who sought a spiritual path outside their Christian, Jewish, or agnostic heritage preferred Zen or Tibetan Buddhism. And the New Age was the exoteric haven for all the rest.

As the post-Guénonian generation passed away, Traditionalism became ripe for the historians. The academic study of Western Esotericism, a relatively new discipline, took notice of it, though only as one current among many others. Mark Sedgwick’s Against the Modern World was the first attempt to encompass the whole Traditionalist phenomenon, and the first many academics had heard of it.15 Another is Setareh Houman’s From Philosophia Perennis to American Perennialism.16 (In the United States, home of the political euphemism, Traditionalists became “Perennialists.”) Houman explains how Guénon and his successors adapted the Renaissance concept of a perennial philosophy and a prisca theologia (primordial theology) as old as the human race, and supplies a wealth of historical details found nowhere else. Both books are essential to the dispassionate student of the movement.

Needless to say, the blogosphere swarms with passionate opinions on both sides. It is much less demanding to hang out there, or shoot one’s mouth off, than to read Guénon’s or Coomaraswamy’s books from cover to cover. At the serious end of the spectrum, Mark Sedgwick maintains a website (www.traditionalists.org) with a moderated discussion board. So does James Wetmore (www.sophiaperennis.com), the heroic publisher of Guénon’s Collected Works. James Cutsinger is gradually doing the same for Schuon’s works (www.cutsinger.net). Charles Upton, an ex-beat poet turned Sufi, brings the Traditionalists’ critique up to date with a series of books on the Reign of Quantity’s further products, such as UFO cults, drug mysticism, postmodernism, neopaganism, and the New Age.

Since the world failed to end or transmogrify in December 2012, the New Age dragons are hardly worth slaying, but Traditionalists are drawing on some of the apocalyptic energies that still hang in the air. One who claims, or is claimed, to be a Traditionalist is the Russian philosopher Alexander Dugin (b.1962). Is he the secret link through whom Guénon is influencing the political chess-game of Vladimir Putin?17 Some think so. Duginian geopolitics sees the Atlanticist hegemony as the tool of the Counter-initiation, and a united Eurasia under Holy Russia as the great hope of the future. Others, such as the Islamic eschatologist Imran Hosein, view the world situation through the myth of the Antichrist, whether they assign that role to the current pope, the US President, the State of Israel, radical Islam, or “Dajjal.” Like Jean Robin, author of “René Guénon, the Last Chance of the West”18 and many other books of occult history, they may actually cheer on the Counter-initiation for speeding the arrival of a post-apocalyptic golden age. Another French writer of Romanian origin, Jean Parvulesco (1929-2010), was apparently Dugin’s inspiration. Parvulesco’s books are like something imagined by Umberto Eco: convoluted, learned, hysterical, and infatuated with Guénon, necromancy, fascism, the cosmic destiny of France, and a collective death-wish.19

Lastly I must mention the longest book yet written about Guénon.20 The author, who goes by the name of Louis de Maistre, admires him tremendously but suspects that he was partly under Counter-initiation control. That movement, in de Maistre’s view, stemmed from the Manichean heresy that gave an independent and equal existence to the evil power, and the temptation to ally oneself with it. Its main agents in the modern world were the Sabbatian and Frankist movements, to whose infiltrations Guénon himself was not immune. Hence his early involvement with mediumship and his embrace of the sinister myth of Agarttha. In the view of this earnest and erudite author, even Guénon needs to be purified from anti-traditional tendencies.

Traditionalism for Seekers

Apart from these extremes, what does Traditionalism have to offer? First, it puts our spiritual destiny first and foremost. We are on earth to fulfil it, though we may do so in very earthly ways (Traditionalists love the crafts!). In looking for guidance, we have the option of joining one of the authentic traditions and regulating our lives through it. For the esoterically-inclined, each tradition has symbols that give access to a metaphysical teaching. Lacking effective mystery-schools, to penetrate to this level is the best initiation we can hope for. To take examples from the Abrahamic traditions, one can recite the Nicene Creed, read the Quran or the Torah, and understand them in an esoteric sense that would be incomprehensible to one’s fellow believers. This is of course what Kabbalists and Sufis do, though Christianity has lost the structures that once facilitated it.

But what if one has no attraction to religions which have so often brought out the worst in people, and continue to do so? There are, after all, other paths open. One might become a Bahai or a Mormon; join the A.M.O.R.C. or another Rosicrucian order; take up yoga and meditation, “transcendental” or otherwise; join an Anthroposophical (Rudolf Steiner) community or a Gurdjieff group; assert one’s ethnic roots in neopaganism; find a temple of the Hermetic Order of the Golden Dawn, or become a wiccan; join the OTO or some other group under Aleister Crowley’s influence; practice alchemy, physical or spiritual; try Chaos Magick; take an Ayahuasca vacation. The spiritual smorgasbord becomes so long that it is hard to choose from it.

Traditionalism rejects the lot. One of the characteristics of the Kali Yuga is the psychic influences which, in Guénon’s picturesque image, sneak through the cracks in the Great Wall that once protected traditional civilisations. Hence the proliferation of phony sects, channelled teachings, exploitative cults, and other spiritual dead ends. These include fundamentalism, a modern phenomenon distinct from regular exoterism because its agenda, hidden or overt, is always political. One does well to ask: (1) Do these purported spiritual paths have any roots in an authentic revelation, or are they personal inventions? (2) Do they give access to metaphysical realisation? (3) Are claims of filiation from some extinct tradition, such as Egyptian or Celtic, believable? (4) Do they exist to benefit their members, or to benefit themselves and their leaders? I am not saying that this disqualifies all the offerings mentioned above, but it certainly shortens the list.

After taking due notice of this negative and purgative side of Traditionalism, there remains the greater, positive side. It is the realisation through knowledge, which can come about without any institutional support, simply through reading and meditation. The Traditionalists’ books are themselves initiatic. If you are ripe for them, they hit like a bombshell. Part of you is blown out of the normal world, though other parts still have human feelings, desires, and faults. You pick up the newspaper the next day, and see everything in a different light, realising that a collective insanity has grasped the human race. Yet you are no longer entirely in its clutches, and there are allies across the centuries in those who have resisted the current. Art, poetry, literature, and music take on new meanings as gifts from an unpolluted source, and they may mean more to you than any religion. As you read on, you may discover the Hermetic, Gnostic, and Neoplatonic treasures hidden in the Abrahamic religions, and the philosophic teachings of the Far East (Vedanta, Taoism, Buddhism), interpreted with unprecedented clarity. If you are temperamentally suited to them, they bring an ineffable joy. In short, this is an adventure second to none, and also, as Plato promised, the ultimate love affair, for philosophy means the “love of wisdom.”

„Minor parts of this article appeared in “Facing the Traditionalists” in Gnosis Magazine no. 7 (Spring 1988), 23-28, reprinted in Jay Kinney, ed., The Inner West (New York: Tarcher/Penguin, 2004), 292-302.

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Footnotes

  1. These and the rest of Guénon’s Collected Works are published in English translation by Sophia Perennis. See www.sophiaperennis.com
  2. See Joscelyn Godwin, “When Does the Kali Yuga End?” New Dawn 138 (May-June 2013).
  3. Frithjof Schuon, The Transcendent Unity of Religions, Faber & Faber, 1953.
  4. Just as Guénon had taken over an occultist journal, Le Voile d’Isis, and given it an academic-sounding title, Études traditionnelles.
  5. Whitall N. Perry, ed., A Treasury of Traditional Wisdom, George Allen & Unwin, 1971.
  6. Studies in Comparative Religion is now online at www.studiesincomparativereligion.com. A select anthology of articles from the journal, out of print but well worth finding, is Jacob Needleman, ed., The Sword of Gnosis, Penguin, 1974.
  7. See Seyyed Hossein Nasr, Religion and the Order of Nature, Oxford University Press, 1996.
  8. See Federico González Frías, Diccionario Simbólico-Iniciático y de Temas Misteriosos, Thot, 2013, and the special Guénon number of Symbolos: Revista Internacional de Arte, Cultura, Gnosis, nos. 9-10 (1995).
  9. See Leo Schaya, The Universal Meaning of the Kabbalah, tr. Nancy Pearson, George Allen & Unwin, 1971. Information on Schaya’s conversion is from www.sophiaperennis.com/frequently-asked-questions/.
  10. See Mark Sedgwick, Against the Modern World. Traditionalism and the Secret Intellectual History of the Twentieth Century, Oxford University Press, 2004, 170-77.
  11. See Alain Daniélou, While the Gods Play: Shiva Oracles and Predictions on the Cycles of History and the Destiny of Mankind, tr. Barbara Baker, Michael Baker, and Deborah Lawlor, Inner Traditions, 1987.
  12. See especially Henry Corbin, Spiritual Body and Celestial Earth from Mazdean Iran to Shi’ite Iran, tr. Nancy Pearson, Princeton University Press, 1977.
  13. S.H. Nasr, ed. Mélanges offerts à Henry Corbin, Teheran, Institute of Islamic Studies/Montreal: McGill University, 1977.
  14. See especially Julius Evola, Revolt against the Modern World, tr. Guido Stucco, Inner Traditions, 1995, and many other works from the same publisher.
  15. See note 11.
  16. Setareh Houman, From the Philosophia Perennis to American Perennialism, tr. Edin Lohja, Kazi, 2014
  17. See several articles in New Dawn 111 (Sep-Oct 2008).
  18. Jean Robin, René Guénon, la dernière chance de l’occident, Trédaniel, 1983. Also René Guénon, témoin de la Tradition, Trédaniel, 1986.
  19. See Jean Parvulesco, La spirale prophétique (Trédaniel, 1986), which was dedicated to Jean Robin. Also L’Étoile de l’empire invisible, Trédaniel, 1993.
  20. Louis de Maistre, René Guénon et les “Supérieurs Inconnus”: Contribution à l’étude de l’histoire mondiale “souterraine”, Arché, 2004. See my forthcoming review in Theosophical History.

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JOSCELYN GODWIN, Professor of Music at Colgate University, New York State, has translated books by René Guénon (The Multiple States of Being) and Julius Evola (Ride the Tiger). His own writings include Harmonies of Heaven and Earth, Athanasius Kircher’s Theatre of the World, Atlantis and the Cycles of Time, and many other titles on esoteric and musical subjects. His next book, Upstate Cauldron: Eccentric Spiritual Movements in Early New York State (SUNY Press), is due for publication in 2015.

The above article appeared in New Dawn No. 147 (Nov-Dec 2014)

Read this article and much more by downloading
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© New Dawn Magazine and the respective author.
For our reproduction notice, click here.