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Book 2...The Paranoid Fictions of Rene Guenon and His Followers

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Book 2...The Paranoid Fictions of Rene Guenon and His Followers Book 2 The Paranoid Fictions of Rene Guenon and his Followers: Trampling Rights and History under Ideology This is the shortest of the three books and is concerned mostly with Rene Guenon and some of his precursors, competitors, ideas and followers. It culminates in a the last essay, perhaps the most important one in this book, which is a chapter by chapter Review and refutation of Guenon’s Reign of Quantity, a book that has never been reviewed before with any kind of accuracy. This essay was probably written in 2013. It shows clearly how the Guenonian system is a system of make believe and situates it in the context of extreme and paranoid 20th century literature. The chapter called “Traditionalist Executioners: The Violation of Human Rights in De Maistre, Guenon, Schuon, Krishna, and Khadir” is rather important to all these books and was written fairly early Perhaps as early as 2000. It deals with the moral question of why religions are so often immoral and violates human rights in their basic outlook and behavior, as well as the unethical activities of their fictional gods and how they often embody political cruelty. The Chapter on “Innocent the III” could have been put in the third book, but I decided to leave it in the Guenon section, as it defines the Christian political system at its apogee, which was important to traditionalist ideology or their political metaphysics. The essays in the book are central to my overall thesis, but man of them related but tangential. Guenon is merely an arcane lacunae in the history of far right mysticism. So this central book is not necessarily the center of the book as a whole, though it does contain some of the original material written in 1996, written as an illustration of my Master’s thesis. 749 However, I should point out that the first and last or first and third books are continuous. The main thesis began in the first book, and concrete applications explored in the third book. The essays in the first book continues into the third book and so the second book is rather isolated, and focuses mostly on specialized studies of Guenon and his work. In the first book, Religion as Politics, the relation of varieties of religion and politics is considered as examples of social control, and theories of religion are analyzed and compared with the theory of evolution. In Persistant Delusions, the third book, the essays on anti- Science or the Eucharistic controversies, as well as language an art are important and continue to develop ideas considered earlier. History is widely considered in the last book, particularly the history that leads to modern science. Therefore, the second book is rather solitary, and focuses mostly on specialized studies of Guenon and his work. However, in the present book there are some rather fun and interesting forays into obscure history, which I rather enjoyed researching. One example is the essay on Innocent III, which explores some strange and interesting byways in medieval history and how it had influence in the 19th and 20th centuries. Another is “Guenon , Action Francaise and the Pivotal year of 1927”, which deals with a pivot point in Guenon’s life where he was influenced by personal and political events to move even further to the right than the fascists and Catholics with whom he had been associating. In any case, this book is about questioning an intellectual who created one of the more far right political/religious groups of the last century. The Paranoid Fictions of Rene Guenon and his Followers: Trampling Rights and History under Ideology 1. Critics of Guenon 2.Creating Theofascist Fictions: 750 Guenon in Relation to Action Francaise, Blavatsky, Liebenfels and the Knights Templar. 1. Guenon, Action Francaise and the Pivotal Year of 1927 2. The Craft of Spiritual Charlatans: Guenon’s Rivals: Blavatsky, Lanz von Liebenfels, and Encausse 3. Selling the Big Lie: ;Innocent the III and Fairy Tales of the Knights Templar 3. Traditionalist Executioners: The Violation of Human Rights in De Maistre, Guenon, Schuon, Krishna, and Khadir 4. Rene Guenon and Alexander Dugin: Destroying Human Rights and Creating a “Super-Auschwitz”) 5. Traditionalism in Decay: Some Notes on Fringe Traditionalists 6.The Falsity of Prophethood: Why Poetry Fails (Guenon, Hirschman, Chomsky and other Romantic, Paranoid Histories in the 20-21st Centuries) Part I: Reign of Quantity and Paranoid Literature Part II the History of Poetry 7. Rene Guenon’s Reign of Quantity: a Review of a Paranoid Text 8 A Note on Schuon’s Gatherings and Guenon’s Death Critics of Guenon “Traditionalism is inherently reactionary – [and imagines] any change away from the established forms of the past by definition 751 must be wrong. In order not to be just another subjective ideology, Traditionalism relied on its claim to truth. If that divine truth is thought to be a tendentious construct, then Traditionalism is as open to question as any other ideology. “ Ed Crooks From “John Cage’s Entanglements with the Ideas of Coomaraswamy” It is clear that not just Guenon’s and Schuon’s ideas but all religious ideas are a tendentious construct. But few have addressed the implications of this as yet. So let’s look at some of the skimpy historical criticism of these writers, the majority of it neither public or well known. It is harder to find critics of Guenon than critics of Schuon. There are a few open critics of Schuon, though there are many scared ones who refuse to say anything publicly, since Schuon, like Scientology, has hired thugs who like to sue anyone who uses free speech against them. There are a few critics of Evola, such as Roger Griffin and Thomas Sheehan, among others. However, most of Evola’s and Schuon’s main ideas come from Guenon. So, in order to really understand what went wrong with Evola and Schuon, Dugin and others, critical insight must be applied to Guenon. Sedgwick failed to do this. Someone needs to assess this thinker in order to assess his followers more effectively. Once I began to do that the way was open to questioning religion as a whole. The Traditionalists in general followed Guenon’s mania for secrecy partly in an effort to hide morally repugnant actions. It is essential to remove the veils of secrecy as much as possible and render the Traditionalist movement as transparent as possible. No one has written a good critical assessment of Guenon’s person in relation to his ideas. This could only happen in France, where most of the relevant documents are. 752 Here I say what I know of his person and could be more thorough in respect to his ideology. But I think I have gone plenty far enough in these books. No one has written about him who has escaped from his ideology. Within the circles of the traditionalists themselves there are only insignificant criticisms of Guenon. For instance, Frithjof Schuon (1907- 98), a long time follower or Guenon, whose career as self-appointed “Shaykh’ was largely a Guenonian creation663, criticizes Guenon on the subject of Guenon’s neglect of Buddhism.664 But this is a trivial critique. However, Frithjof Schuon criticizes Guenon only to try to show that he is 663 Guenon largely created and installed Schuon in the 1930’s as his hope of a Sufi “tariqa” in Europe. Schuon was already writing for Guenon’s traditionalist magazine, and the Guenonians often edited his texts, since they did not think they were good enough. By 1950 Schuon had disappointed Guenon. By 1990 Schuon was insanely claiming to be “the last manifestation of the Logos at the end of time” and enjoying nude women dancing around him. This is certainly not to say that Schuon was a degenerate Guenonian. Guenon and his teacher Papus were already delusional all by themselves. The whole project from the beginning was based on delusions. Each local leader form Lings to Nasr to others, had their own delusions to nurture. Dogmas, taken from Guenon or other religions were used as parameters to keep followers in line. 664 They argued over the role of Buddhism, which Guenon slighted in Schuon’s estimation, and over various points in Christian dogma. But Schuon was thoroughly a Guenonian, and their points of commonality far outweigh their differences. Schuon read Guenon’s books at age 17 and did not split from Guenon till he was over 40. He was utterly immersed in Guenon’s ideology for over 20 years. According to Clavelle, the Guenonians even corrected and edited Schuon’s writings, which they thought poor, through the 1930’s. Since the child molestation case of 1991 which involved Schuon ( enough evidence now exists to indicate Schuon’s guilt) many Guenonians and followers of Evola have tried to exaggerate the differences between Guenon and Schuon. But this is inaccurate. The differences between the various Traditionalists are slight and are often exaggerated by the Traditionalists themselves, each of whom belongs to the tradition of romantic individualism, despite their hypocritical hatred of this same individualism. Each of them considers their contribution unique, hence their similarity and hence their inability to tolerate each other’s points of view. The Traditionalists like to use Latin, Hindu or other old terms for what really are modern constructions. The so called perennial religion is an invention, a confection, a 20th century suburban wedding cake of forced analogies and fanciful associations of ideas. But when you call it the “Religio Perennis” it sounds less like a phony Disney wedding cake and more like and ancient manuscript written on parchment by Plato and Aquinas themselves.
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