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Sur La « Postérité Spirituelle » De L'ésotériste René Guénon

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Sur La « Postérité Spirituelle » De L'ésotériste René Guénon Sur la « postérité spirituelle » de L’ésotériste René Guénon Evocations d’un monde de « mythos », de jobards et de « flippés » Par Alexandre Palchine © 2016 (reproduction interdite) En couverture : photos de René Guénon, Frithjof Schuon, Michel Vâlsan et Jean Robin « Sur la postérité spirituelle de l’ésotériste René Guénon » © 2016 par Alexandre (reproduction interdite) Présentation Sur l’actualisation d’un texte paru il y a 20 ans (1998) Ce texte est une actualisation d’un article paru jadis dans les Cahiers de Recherches et d’Etudes Traditionnelles. J’en avais autorisé la reproduction dans une revue guénono- royaliste (La Place Royale pour ne pas la nommer) à la demande expresse de son rédacteur et directeur de la publication qui l’a fait paraître en décembre 1998 dans le n° de Noël. Cela fait donc une vingtaine d’années et depuis lors des informations nouvelles ont été acquises. Ce qui a donné au final un de près de 200 pages. Grâce au coup de pouce constitué par cette seconde publication sur un support doté d’une plus large audience et aussi grâce à un lecteur de ladite revue qui s’est saigné pour en faire de nombreuses photocopies, la version initiale du présent a beaucoup circulé en provoquant quelques jaunisses. Des précisions sur la lignée Vâlsan-Gilis La grande nouveauté de cette version actualisée, ce sont de nouvelles précisions sur la lignée Vâlsan-Gilis (alias le Turban Noir). Ces précisions viennent en grande partie du témoignage d’un disciple qui les avait répandues dans un forum dédié à Alain Soral et que j’ai sauvegardé. Certes le témoin en question a montré des signes de déséquilibre flagrant mais ceci ne justifie aucunement un rejet de cette source d’information car il n’a pas pu inventer ce qu’il raconte. Quid de la prophétie de Guénon du ressourcement de l’Occident par l’ésotérisme oriental et par l’Islam en particulier ? Je ne vois pas l’utilité de reprendre les trois hypothèses de René Guénon au sujet d’un ressourcement possible en provenance de l’Orient ou du moyen Orient, ces hypothèses sont, jusqu’à nouvel ordre caduques. Il conseillait aux lecteurs qui daignaient lui écrire la Maçonnerie et/ou l’Islam. L’Islam, ou du moins « un certain islam », nous l’avons à présent sur le dos avec des hordes de migrants venus d’Afrique et de Syrie en particulier et nous n’avons pas le droit d’exercer le moindre tri en faveur par exemple des chrétiens orientaux qui pourraient bien, si on leur en donnait la possibilité, contribuer à ressourcer un catholicisme largement défaillant mais des lois anti-discriminatoires nous en empêchent. Or parmi 3 « Sur la postérité spirituelle de l’ésotériste René Guénon » © 2016 par Alexandre (reproduction interdite) ces migrants il se trouve une certaine proportion d’islamistes qui viennent pour grossier les rangs de ces immigrés de seconde ou troisième génération hostiles à la France. Guénon pouvait-il prévoir ce phénomène. En d’autres termes, la décolonisation et surtout ses modalités, étaient-elles prévisibles avant 1951 ? En revanche, le père Charles de Foulcaud avait dès 1907, mis en garde l’académicien René Bazin contre l’inassimilabilité d’une majorité de musulmans à cause d’un mythe relatif au Madhi, lequel devrait jouer un rôle planétaire à la fin du cycle. De toute évidence, Guénon s’est trop focalisé sur le soufisme comme « cœur de l’Islam » et quoiqu’il en soit, je dois le répéter, ces hypothèses ont bel et bien foiré. Où alors il faut me prouver le contraire et je crains que ce soit impossible… La « boussole infaillible » était détraquée Guénon a bel et bien fourni à l’Islam une caution intellectuelle qui a encouragé pas mal d’européens à se tourner vers cette religion. Et à défaut à la Franc Maçonnerie dont je ne vois pas très bien en quoi elle peut s’harmoniser avec l’Islam. Ces « guénoniens » ont pris pour argent comptant l’affirmation de l’existence d’un ésotérisme prétendument explicite et s’il se trouve qu’ils ont été déçus, jamais ils ne l’avoueront. Or on constate que les communautés soufies sont bel et bien visées par une tentative d’extermination. Certes Daesh n’est pas l’Islam traditionnel mais il n’a fait qu’amflifier les tendances ordinaires de l’exotérisme musulman et l’on finit par découvrir toutes sortes de parti pris chez Guénon. Il est difficile de faire un inventaire de ses erreurs mais on peut noter ses dérives en relation avec son « Roi du Monde » et le mythe hautement suspect d’un Agartha souterrain. On peut noter également que l’histoire de la confrérie des chevaliers du divin Paraclet comme émanant de la fameuse Estoile Internelle. Mark J. Sedgwick, a émis la thèse selon laquelle ces confréries auraient été inventées de toutes pièces par Charbonneau-Lassay pour éviter la fuite de chrétiens vers d’autres religions non chrétiennes, à commencer par l’Islam. Il se trouve en effet qu’aucun document d’époque ni trace historique de ces confréries n’ont jamais été produits. Il est suivi en cela par d’autres historiens tel Pierre Mollier, Grand-Archiviste du GODF et conservateur du Musée de la maçonnerie. Les « guénoniens » sont devenus une calamité Force est de constater qu’ils sont en train de devenir la cible de critiques appuyées en raison de leur excessive rigidité. Voir : http://dossierschuonguenonislam.blogspirit.com/archive/2017/10/12/une-mise-en- cause-de-slimane-reiki-et-de-eric-geoffroy-sur-s-3097490.html Notons encore que je ne vois pas comment, lorsqu’on est imprégné d’une culture chrétienne on peut s’intéresser et faire sienne l’histoire et la mythologie d’un monotheisme assez violent et y trouver une stimulation spirituelle. Il me semble beaucoup plus évident de s’intéresser au bouddhisme qui si les apparences sont 4 « Sur la postérité spirituelle de l’ésotériste René Guénon » © 2016 par Alexandre (reproduction interdite) trompeuses quand à une proximité avec le christianisme a au moins l’avantage de dégager un climat de grande sérénité. Cela dit, à partir du moment, où mes interlocuteurs sont ouverts à la discussion et qu’ils ne sont pas agressifs, je ne fais pas de discrimination. Enfin pour ce qui concerne la motivation à publier ce texte, quand je fais le compte de tous les ennuis que m’ont causé les « guénoniens » imbus de leur idole et incapables de prendre la moindre distance vis-à-vis de ses thèses, et je pense en particulier à une campagne de diffamation d’un schuonien alcoolique et agité de la queue qui a sévi autrefois en tant que libraire provençal et éditeur d’une feuille de choux « oiseuse », sans parler de manœuvres d’un certain « Isik », je me demande souvent si je n’aurais pas mieux fait de me casser une patte le jour où je suis entré en contact avec l’œuvre qui a contribué à leur détraquement… De tempérament et de formation assez « scientifique », il m’est absolument impossible de m’accomoder des étroitesses de toute cette clique crispée autour de son mythe à base de « tradition ». Je suis dans l’incapacité de dire ce que j’ai retenu de l’œuvre de Guénon, certains aspects de cette œuvre mon marqué c’est sûr, je pense en particulier à tout ce qui touche à l’intelligence des sciences dites traditionnelles. Quant à son rejet de l’Université et de ses méthodes, elle est d’abord imputable à l’échec de sa thèse. Quant à sa manie de ne jamais citer ses sources en prétendant avoir bénéficié d’une source d’inspiration plus ou moins cachée, on me permettra, je suppose, d’en rire. On peut reconnaître à Guénon une certaine intelligence dans l’interprétation de certains phénomènes mais il ne saurait être question de demeurer prisonnier de son « Système ». 5 « Sur la postérité spirituelle de l’ésotériste René Guénon » © 2016 par Alexandre (reproduction interdite) Grandeur et décadence des « Etudes Traditionnelles » Voici donc quelques jalons au sujet du parcours des « Études » après la mort de Guénon: De 1951 à 1960, Clavelle/ Reyor continue à diriger les « E.T » en rééditant d’anciens articles de Guénon. En février 1952, c’est le début des articles sur l’ésotérisme chrétien dûs à la découverte de ce que l’on a appelé des « éléments nouveaux » (ces organisations hermécico -chrétiennes donc a parlé Charbonneau-Lassay); suivis par la publication de travaux en provenance d’une nouvelle équipe (cf certains « Souvenirs » publiés dans les CRET n°7, p. 95). (On notera au passage que le prélat qui devait publier un hommage à René Guénon était le cardinal Ascalesi. II avait été question de lui dans les « E.T » (1949, p. 244) au sujet d’une conférence traditionnelle à Naples). Courant 1953, Denys Roman et Michel Vâlsan se retirent. En 1960, suite à des polémiques consécutives à la critique de l’ouvrage L’Islam et le Graal de Pierre Ponsoye, Chacornac, que l’on dit avoir été « menacé par le glaive de l’Islam » (cf. les souvenirs de Joannis Corneloup) refusait la réponse d’un collaborateur de Reyor, ce qui entraîna son départ et sa « prise de refuge » auprès du Symbolisme, revue à laquelle il collaborait depuis 1952. II convient de rappeler que Clavelle semble bien avoir attendu cette occasion de longue date après avoir cru voir l’heure venue de tirer son épingle du jeu à l’époque des intrigues et pressions de F. Schuon (1947-48)... L’obstacle à son hégémonie ayant disparu avec le départ de Clavelle, Schuon trône à présent à la place d’honneur mais l’équipe des « E.T » demeure composite puisque Vâlsan apporte une collaboration non négligeable en dépit de la scission entre les tariquah de l’un et l’autre.
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