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Introduction to the Study of the Hindu Doctrines
René Guénon's Introduction to the Study of Hindu Doctrines can serve as an introduction to all his later works-especially those which, like Man and His Becoming according to the Vedanta, The Symbolism of the Cross, The Multiple States of the Being, and Studies in Hinduism, expound the more profound aspects of metaphysical doctrines in greater detail. In Part I Guenon clears away certain ingrained prejudices inherited from the 'Renaissance', with its adulation of the Greco-Roman culture and its compensating depreciation-both deliberate and instinctive-of other civilizations. In Part II he establishes the fundamental distinctions between various modes of thought and brings out the real nature of metaphysical or universal knowledge-an understanding of which is the first condition for the personal realization of that 'Knowledge' which partakes of the Absolute. Words like 'religion', 'philosophy', 'symbolism', 'mysticism', and 'superstition', are here given a precise meaning. Part III presents a more detailed examination of the Hindu doctrine and its applications at different levels, leading up to the Vedanta, which constitutes its metaphysical essence. Lastly, Part IV resumes the task of clearing away current misconceptions, but is this time concerned not with the West itself, but with distortions of the Hindu doctrines that have arisen as a result of attempts to read into them, or to graft onto them, modern Western conceptions. The concluding chapter lays down the essential conditions for any genuine understanding between East and West, which can only come through the work of those who have attained, at least in some degree, to the realization of 'wisdom uncreate'-that intellective, suprarational knowledge called in the East jana, and in the West gnosis.
274 pages, Paperback
First published January 1, 1921
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About the author
René Guénon
332 books773 followersRené Guénon (1886-1951) was a French author and intellectual who remains an influential figure in the domain of sacred science,traditional studies, symbolism and initiation.
French biography : http://arlesquint.free.fr/rene%20guen...
http://www.index-rene-guenon.org/
French biography : http://arlesquint.free.fr/rene%20guen...
http://www.index-rene-guenon.org/
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Displaying 1 - 30 of 47 reviews
October 7, 2016
More like an introduction to the precepts of Traditionalism and the perennial philosophy. Essential reading if you wish to understand this position.
January 22, 2022
This book is much more than what the title implies. In fact, this General Introduction contains a lot of very important rules which Guénon uses later on in his next books.
Like this one : "[...] Furthermore, it should be added that if theory may always be expounded without reserve, or at least up to the point of meeting the truly inexpressible, the same cannot be said in respect of matters touching on realization."
Exposition of the Hindu doctrines themselves represent only a fraction of the book. The rest contains more of an introduction to the study of traditional doctrines in general, some chapters that wipe clean the slate should especially be highlighted : "The Classical Prejudice", "Relations between the peoples of Antiquity", "Questions of chronology", "Linguistic Difficulties"."Exoterism and Esoterism" chapter needs special attention aswell.
This book needs to be read carefully and slowly, because some things are spelled out directly, while others are implied.
Like this one : "[...] Furthermore, it should be added that if theory may always be expounded without reserve, or at least up to the point of meeting the truly inexpressible, the same cannot be said in respect of matters touching on realization."
Exposition of the Hindu doctrines themselves represent only a fraction of the book. The rest contains more of an introduction to the study of traditional doctrines in general, some chapters that wipe clean the slate should especially be highlighted : "The Classical Prejudice", "Relations between the peoples of Antiquity", "Questions of chronology", "Linguistic Difficulties"."Exoterism and Esoterism" chapter needs special attention aswell.
This book needs to be read carefully and slowly, because some things are spelled out directly, while others are implied.
May 21, 2021
Nemojte dozvoliti da vas prevari 'introduction' u naslovu ove knjige. Bez obzira na to koliko mislite da znate o hindu tradiciji i njenim doktrinama, Genon će vam pokazati više. No, ne samo da je ovo uvod u hindu doktrine, genonovu misao, već je temeljno razaranje svega onog rđavog što se zapatilo kao zapadnjačko razumevanje istoka, kako tada, pre stotinak godina, pa tako i danas.
Vrhunski Genonov doprinos je ogromno razumevanje univerzalne metafizike istoka, on je intelektualac koji ju je nanovo doneo zapadu. Iako se i pre njega naslucivalo nekakvo jedinstvo religija, tek sa njim u potpunosti biva realizovano na polju ciste, univerzalne metafizike.
Uzaludno bi bilo nabrajati šta sve ovde Genon obrađuje i koje sve zablude orijentalista, filozofa i istoričara religije rastura. Samo neke bi bile dualnost sankhje i njena suprostavljenost vedanti, razumevanje pojmova karme i reinkarnacije... Uopste pokusaj zapadnjaka da istocnu tradiciju svrstaju da li u religiju, da li u filozofiju, kada istok nije niti jedno od toga, vec je to pre svega zapadna degenerativna podela primordijalno jedinstvene tradicije.
Metafizika je vrhunac intelekta, odnosno njen slobodan i direktan oblik. Cist intelekt lisen razuma filozofije i nauke, lisen sentimentalnosti religije i ideologije. Lisen svih potreba licnog ega. Od svih grana hindu ortodoksije, a kod kojih Genon prirodno odbacuje bilo kakav međusobni konflikt (npr. Pogresno shvacena dualnost sankhje protiv opet prejakog akcenta na monoteizam vedante) upravo Vedantu dize na tron kao vrhunsku i potpunu metafiziku, sto ona svakako i jeste.
Odbacuje redom zapadne pojmove koji sa istokom ne mogu imati veze - panteizam, misticizam, dualizam, monizam, stupidnu kreaciju tzv. deizma itd...
Genon se sa pravom smeje ideji o hindu politeizmu - jer u zavisnosti od ugla gledanja i onoga dokle odredjena skola dobacuje i koliko je njeno polje istrazivanja ona moze biti naizgled dualisticka (sankhja), monoteisticka (joga), ali je uvek pre svega metafizicka, jer tek vedanta uzima univerzalnost Brahme u obzir. Hindu bogovi su samo pomoc i put ka reaktualizaciji metafizickih istina - Visnu kao cuvar, Siva kao unistitelj. Dodao bih, da su bogovi tek secanje na nasa ekstaticna stanja, odnosno nasa naknadna tumacenja tih stanja.
Dok je genonova metafizika cista i mocna, beskompromisna, problem sa njegovom, kao i mislju svih takozvanih tradicionalista Evrope i islamskog sveta 20. veka nastaje kada lutaju dalje od same metafizike i kada ne uspevaju do kraja da odu za njenim logicnim posledicama.
Tradicionalisticka fascinacija hijerarhijama je i prva temeljna greska i metafizicka nezrelost. Hijerarhije, pre svega kastinski sistem Indije, koje toliko cene iako imaju svojih vrednosti ( kaste imaju smisla sve dok pripadnici privilegovanih drustvenih rangova na sebe preuzimaju srazmernu odgovornost i pruzaju zastitu zauzvrat svojih privilegija, takodje dok kastinski sistem nije zatrovan naslednim pravom), no one su ipak tek linija odbrane tradicije, nikako njen vrhunski ideal. Metafizicka spoznaja razara nase iluzije o bilo kakvoj esencijalnoj odvojenosti individue od vrhunskog principa, izjednacava sve... na toj razini ostvarenosti pre kao logicno ishodiste civilizacije proizilazi posvecena anarhija savrsenih, univerzalnih ljudi, a put ka njoj se upravo zahvaljujuci tehnoloskom razvoju cini blizi no ikada, no to je tema za neku drugu priliku. O sveobuhvatnoj ekstremnoj mrznji bilo kakve modernosti ne vredi ni pocinjati.
Metafizicka istina je za zapadnjaka vec tako strasna i strana - sama pomisao da je njegova toliko stovana individualnost nista do, u najboljem slucaju, krajnje nizak i ogranicen modalitet postojanja i da, ako je uopste valja uzimati za stvarnu, u najboljem slucaju je mora smatrati relativnom i od vaznosti treceg reda. Samo to je toliko dubinski potresno i odbojno, da na to dodavati idealizaciju srednjeg veka i kastinskih sistema ne pomaze, cak i ako i te ideje i razdoblja imaju svojih vrednost.Nije sporno da je renesansa bila smrt jednog sveta prepunog vrednosti i vrlina, no i modernoj eri zapada valja priznati dosta toga, a to sem iz pristojnosti, tradicionalisti retko čine.
Na idealizaciju proslosti, dolazi jos jaca idealizacija Indije, apsolutna uverenost na neunistivost njene tradicije i na poslednjim stranama knjige, koje su posebno otuzne, cak Genon pretpostavlja mogucnost spasa trulog zapada sa istoka, cak u vidu manje ili vise nasilnog asimilovanja. Dok je jasno da zapad odumire i da se ceo svet priprema za vrlo skoro prebacivanje centara moci na istok, nije tesko videti da je tamo samo bleda senka tradicije, temeljno silovane u poslednjih sto godina, samo posluzila za osnovu zavodjenja jos efikasnijeg razaranja svega svetog. Istok je postao kopija zapada u svemu onome losem, uspesniji pritom od originala. Dok se tradicija i metafizika i tamo povlaci u sklonista, ostavljajuci prostor za nacionalizam, tlacenje drugacijih, materijalizam...
Tradicionalizam Genona, Evole, Hamvasa i ostalih se moze bez mnogo razmisljanja baciti u oganj istorie koja i onako sažeže svaku ideologiju - a tradicionalizam nazalost to jeste. Ono sto ce ostati, jesu beskrajno vredni metafizicki pogledu ka unutra, ka izvoru, ono sto zaista transformise i oslobadja. Zato su Genon i Hamvas najveci na zapadu, cak i kada pola njihovih reci bacimo kao budalastine, opet su za dva nivoa postojanja iznad svih drugih.
Vrhunski Genonov doprinos je ogromno razumevanje univerzalne metafizike istoka, on je intelektualac koji ju je nanovo doneo zapadu. Iako se i pre njega naslucivalo nekakvo jedinstvo religija, tek sa njim u potpunosti biva realizovano na polju ciste, univerzalne metafizike.
Uzaludno bi bilo nabrajati šta sve ovde Genon obrađuje i koje sve zablude orijentalista, filozofa i istoričara religije rastura. Samo neke bi bile dualnost sankhje i njena suprostavljenost vedanti, razumevanje pojmova karme i reinkarnacije... Uopste pokusaj zapadnjaka da istocnu tradiciju svrstaju da li u religiju, da li u filozofiju, kada istok nije niti jedno od toga, vec je to pre svega zapadna degenerativna podela primordijalno jedinstvene tradicije.
Metafizika je vrhunac intelekta, odnosno njen slobodan i direktan oblik. Cist intelekt lisen razuma filozofije i nauke, lisen sentimentalnosti religije i ideologije. Lisen svih potreba licnog ega. Od svih grana hindu ortodoksije, a kod kojih Genon prirodno odbacuje bilo kakav međusobni konflikt (npr. Pogresno shvacena dualnost sankhje protiv opet prejakog akcenta na monoteizam vedante) upravo Vedantu dize na tron kao vrhunsku i potpunu metafiziku, sto ona svakako i jeste.
Odbacuje redom zapadne pojmove koji sa istokom ne mogu imati veze - panteizam, misticizam, dualizam, monizam, stupidnu kreaciju tzv. deizma itd...
Genon se sa pravom smeje ideji o hindu politeizmu - jer u zavisnosti od ugla gledanja i onoga dokle odredjena skola dobacuje i koliko je njeno polje istrazivanja ona moze biti naizgled dualisticka (sankhja), monoteisticka (joga), ali je uvek pre svega metafizicka, jer tek vedanta uzima univerzalnost Brahme u obzir. Hindu bogovi su samo pomoc i put ka reaktualizaciji metafizickih istina - Visnu kao cuvar, Siva kao unistitelj. Dodao bih, da su bogovi tek secanje na nasa ekstaticna stanja, odnosno nasa naknadna tumacenja tih stanja.
Dok je genonova metafizika cista i mocna, beskompromisna, problem sa njegovom, kao i mislju svih takozvanih tradicionalista Evrope i islamskog sveta 20. veka nastaje kada lutaju dalje od same metafizike i kada ne uspevaju do kraja da odu za njenim logicnim posledicama.
Tradicionalisticka fascinacija hijerarhijama je i prva temeljna greska i metafizicka nezrelost. Hijerarhije, pre svega kastinski sistem Indije, koje toliko cene iako imaju svojih vrednosti ( kaste imaju smisla sve dok pripadnici privilegovanih drustvenih rangova na sebe preuzimaju srazmernu odgovornost i pruzaju zastitu zauzvrat svojih privilegija, takodje dok kastinski sistem nije zatrovan naslednim pravom), no one su ipak tek linija odbrane tradicije, nikako njen vrhunski ideal. Metafizicka spoznaja razara nase iluzije o bilo kakvoj esencijalnoj odvojenosti individue od vrhunskog principa, izjednacava sve... na toj razini ostvarenosti pre kao logicno ishodiste civilizacije proizilazi posvecena anarhija savrsenih, univerzalnih ljudi, a put ka njoj se upravo zahvaljujuci tehnoloskom razvoju cini blizi no ikada, no to je tema za neku drugu priliku. O sveobuhvatnoj ekstremnoj mrznji bilo kakve modernosti ne vredi ni pocinjati.
Metafizicka istina je za zapadnjaka vec tako strasna i strana - sama pomisao da je njegova toliko stovana individualnost nista do, u najboljem slucaju, krajnje nizak i ogranicen modalitet postojanja i da, ako je uopste valja uzimati za stvarnu, u najboljem slucaju je mora smatrati relativnom i od vaznosti treceg reda. Samo to je toliko dubinski potresno i odbojno, da na to dodavati idealizaciju srednjeg veka i kastinskih sistema ne pomaze, cak i ako i te ideje i razdoblja imaju svojih vrednost.Nije sporno da je renesansa bila smrt jednog sveta prepunog vrednosti i vrlina, no i modernoj eri zapada valja priznati dosta toga, a to sem iz pristojnosti, tradicionalisti retko čine.
Na idealizaciju proslosti, dolazi jos jaca idealizacija Indije, apsolutna uverenost na neunistivost njene tradicije i na poslednjim stranama knjige, koje su posebno otuzne, cak Genon pretpostavlja mogucnost spasa trulog zapada sa istoka, cak u vidu manje ili vise nasilnog asimilovanja. Dok je jasno da zapad odumire i da se ceo svet priprema za vrlo skoro prebacivanje centara moci na istok, nije tesko videti da je tamo samo bleda senka tradicije, temeljno silovane u poslednjih sto godina, samo posluzila za osnovu zavodjenja jos efikasnijeg razaranja svega svetog. Istok je postao kopija zapada u svemu onome losem, uspesniji pritom od originala. Dok se tradicija i metafizika i tamo povlaci u sklonista, ostavljajuci prostor za nacionalizam, tlacenje drugacijih, materijalizam...
Tradicionalizam Genona, Evole, Hamvasa i ostalih se moze bez mnogo razmisljanja baciti u oganj istorie koja i onako sažeže svaku ideologiju - a tradicionalizam nazalost to jeste. Ono sto ce ostati, jesu beskrajno vredni metafizicki pogledu ka unutra, ka izvoru, ono sto zaista transformise i oslobadja. Zato su Genon i Hamvas najveci na zapadu, cak i kada pola njihovih reci bacimo kao budalastine, opet su za dva nivoa postojanja iznad svih drugih.
August 26, 2012
يقول المراجع في تقديم الكتاب : أقول للقاريء سعيد الحظ الذي جاء للدنيا غريبا وعاش فيها ضيفا ، نحن أصدقائك مرحبا بك ...
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March 28, 2020helluva lot of "introduction", quite little "hindu doctrines"
July 19, 2020
3,5 puntos
Es menester leer el título de este libro dos veces. Es, exactamente, una introducción al ESTUDIO de las doctrinas hindúes. No es un "hinduísmo 101"; al contrario, diría que es requisito indispensable tener cierto grado de familiaridad con esta temática antes de abordar su lectura.
De todas formas, aquí se habla de mucho más que de esta doctrina en sí. La primera mitad del libro trata básicamente sobre los errores en los que caemos los occidentales al tratar de entender siquiera de que va eso del rollo hindú. Es esta, sin dudas, la parte jugosa del libro, en la que Guenón se explaya sobre temas como la lingüística, la lógica o el historicismo; concluyendo siempre en que se deben dejar los preconceptos propios de la mentalidad occidental antes de enfrentar a cualquier tipo de pensamiento oriental.
Ya la segunda mitad sí versa sobre el hinduísmo y sus diversos puntos de vista. Aquí es donde se hace imperativo cierto dominio del tema; no es necesario ser un iluminado, pero sí haber tenido cierto roce previo o, de lo contrario, solo la terminología lo comería a uno vivo. Ah, y no sirve buscar en Wikipedia; por no decir que es algo que iría completamente contra el espíritu de este obra.
Al final, Guenón nos deja un apéndice en el que vuelve al tema que hace las delicias de la gran mayoría de sus lectores: la crítica al mundo moderno. En este caso particular, su blanco son las diversas corrientes "orientalistas" presentes en aquel momento en Europa: los teosofistas, los "orientalistas oficiales" o las "iglesias hindúes", entre otros. También caen protestantes, espiritistas y demás ralea.
Mi conclusión es que, si bien no es el libro mejor estructurado de Guenón, es buen material para leer en dos oportunidades: la primera mitad como neófito, y la segunda ya con algo más de bagaje incorporado.
Es menester leer el título de este libro dos veces. Es, exactamente, una introducción al ESTUDIO de las doctrinas hindúes. No es un "hinduísmo 101"; al contrario, diría que es requisito indispensable tener cierto grado de familiaridad con esta temática antes de abordar su lectura.
De todas formas, aquí se habla de mucho más que de esta doctrina en sí. La primera mitad del libro trata básicamente sobre los errores en los que caemos los occidentales al tratar de entender siquiera de que va eso del rollo hindú. Es esta, sin dudas, la parte jugosa del libro, en la que Guenón se explaya sobre temas como la lingüística, la lógica o el historicismo; concluyendo siempre en que se deben dejar los preconceptos propios de la mentalidad occidental antes de enfrentar a cualquier tipo de pensamiento oriental.
Ya la segunda mitad sí versa sobre el hinduísmo y sus diversos puntos de vista. Aquí es donde se hace imperativo cierto dominio del tema; no es necesario ser un iluminado, pero sí haber tenido cierto roce previo o, de lo contrario, solo la terminología lo comería a uno vivo. Ah, y no sirve buscar en Wikipedia; por no decir que es algo que iría completamente contra el espíritu de este obra.
Al final, Guenón nos deja un apéndice en el que vuelve al tema que hace las delicias de la gran mayoría de sus lectores: la crítica al mundo moderno. En este caso particular, su blanco son las diversas corrientes "orientalistas" presentes en aquel momento en Europa: los teosofistas, los "orientalistas oficiales" o las "iglesias hindúes", entre otros. También caen protestantes, espiritistas y demás ralea.
Mi conclusión es que, si bien no es el libro mejor estructurado de Guenón, es buen material para leer en dos oportunidades: la primera mitad como neófito, y la segunda ya con algo más de bagaje incorporado.
March 22, 2025
This is Hinduism for Westerners by Westerners. The title only partially details the whole of the book. It’s also an introduction to Guénon's system on religion and metaphysics. He validates this system by its accordance with the Hindu tradition (but largely the Vedanta school with some eclectic sampling) which he views as the primordial source of knowledge. The need to search for a primordial source of knowledge is a desire very consistent with the 19th century (in which he was born) and esotericists. He also uncritically accepts the mindset of 'industrial society' versus 'primitive society,' only to reverse the historical axiom around it; in his estimation, industrial society is bad and primitive society is good. It, interestingly, provides a framework in support of violent anti-colonialism many years before Fanon was born. Overall, very interesting as a gentle gateway into the various topics explored in the book, not as a definitive be-all end-all, but a catapult to other interests.
August 15, 2023
An early work by Guenon, one of his most straight forward and accessible works. The actual study of Hindu doctrines comprises.. may half of the book, or less. The other half is basically him shitting on "the West", modernism, scientific materialism etc, in contradistinction to "the East," which he considers "normal". So in many ways, there is a lot of reiteration here from his slightly earlier book East and West, although the anti-westernism is more detailed here. Would have been nice to get a little bit more about Hinduism in this text, but hey- he does have two more books on Hinduism specifically, so we'll be reading those next!
December 17, 2024
Rene Guenon does not believe that he can say very much about the Primordial Tradition which has always characterized the intellectual life of Asia. Very well. Instead of attempting to express the inexpressible, he has chosen to fill this book with superficial polemics against the understandings of his contemporaries. Unfortunately for the reader, these polemics never reach the issues at hand on a deep level. For example, arguing against the "classical prejudice" which holds that ancient Greece is the origin of all civilization, Guenon wishes to argue that Greek civilization was actually a narrowing and weakening of a more ancient Primordial culture. In explaining how this is the case, Guenon can go no deeper than saying that the Greeks were overly rationalistic and concerned with universal rules of thought rather than with higher realization. Guenon has nothing further to say about the weakness of Greek thought. His argument remains at the level of the cliche.
Throughout the text, Guenon brings up many similarly vague and under-argued criticisms. Some of them are reasonable. Some of them are unreasonable. None of them are insightful enough to be interesting. This book operates at the level of cliche and myth. It seeks to transmute an unreasoned belief in modern European superiority into a similarly unreasoned belief in the superiority of a Perennial Tradition. Rene Guenon is quite capable of taking on his mythic opponent, which is not known for clear thinking on its own part. But this is not a debate that I can find very interesting.
Throughout the text, Guenon brings up many similarly vague and under-argued criticisms. Some of them are reasonable. Some of them are unreasonable. None of them are insightful enough to be interesting. This book operates at the level of cliche and myth. It seeks to transmute an unreasoned belief in modern European superiority into a similarly unreasoned belief in the superiority of a Perennial Tradition. Rene Guenon is quite capable of taking on his mythic opponent, which is not known for clear thinking on its own part. But this is not a debate that I can find very interesting.
December 30, 2022
Guénon non è perfetto, ma ci manca poco. È perfetto per scardinare la forma mentis occidentale che è prettamente antireligiosa, antitradizionale, antiiniziatica, antispirituale. Aiuta moltissimo a comprendere le dottrine non solo orientali ma spirituali in generale. Non mi è chiara la sua posizione sulla reincarnazione e trovo non precisissima la sua definizione ristretta di religione come non trovo preciso il fatto che indichi come distinzione esclusivamente superficiale tra la scuola di Shankara e Ramanuja dovuta al fatto che la prima appartiene allo shaivismo (sic) e la seconda al vishnuismo. Per il resto c’è veramente poco su cui discutere. Lettura consigliatissima, non solo a chi è interessato all’induismo ma a chi è interessato alla spiritualità e allo studio della metafisica e di dottrine tradizionali in generale.
October 5, 2019
Its a three for one deal in this book 1/3 on the traditionalist mindset (which is not conservatism so much as the belief in a primordial metaphysical system common to all humans) and how the West has strayed from this in comparison to the East (and yes he does spend a decent amount of time justifying relevancy of these labels) 1/3 on Hinduism which will surprise you with its unity and 1/3 or Rene raging against Orientalists.
Even if you dont care about his personal views that 1/3 on Hinduism and the difficulties in approaching it from a Western background still makes the book very worthwhile.
Final comment - he is clearly a very well read and thoughtful author though you do get a feeling that he is simply reversing that same chauvinism he cant stand in the Orientalists.
Even if you dont care about his personal views that 1/3 on Hinduism and the difficulties in approaching it from a Western background still makes the book very worthwhile.
Final comment - he is clearly a very well read and thoughtful author though you do get a feeling that he is simply reversing that same chauvinism he cant stand in the Orientalists.
October 23, 2025
Can't agree with Guénon on everything, and I'd even say he comes off as a know-it-all at times, but he offers an interesting view.
June 14, 2022
MAY BE SUBJECT TO CHANGE
I really wanted to like it. What a bore and a chore to work through. I still need to discuss it with my bookmates, which might change my opinion.
In summary: nobody understands Hindu doctrines except for me, Rene Guenon. Orientalists are stupid. Metafysic (sic translator) is really important and it isn’t religion but I, Rene Guenon, can’t really explain why. Metafysic is beyond morality but I, Rene Guenon, keep making moral judgements. I, Rene Guenon, make categorizations of what is good and what is evil, what should and shouldn’t be.
Explain to me how that’s not morality.
Orientalists are really stupid. The Truth is unbendable and unchangeable but I, Rene Guenon, cannot put it under words. Other Truths are sentimental but mine, Rene Guenon’s, is not BECAUSE IT IS METAFYSIC. I, Rene Guenon, cannot truly explain why my Truth is inherently different than yours, I cannot really PROVE that my Truth is not sentimentally charged (which yours is), but just accept my Truth because I have labeled it as metafysic. Oh yeah, orientalists are really really stupid.
I like the underlying idea of perennial wisdom, which I believe exists. But man, this wasn’t very good at all as an exposition of Higher Truth and/or the Hindu doctrines. For someone who has relinquished the Ego (this is a perennial assumption I make), mr. Guenon really really really feels the need to continually attack people who don’t understand the ‘metafysic’.
I'd much rather read the doctrines myself and bathe in its light and power than have it filtered through the Ego of mr. Guenon. I could be spectacularly wrong.
I really wanted to like it. What a bore and a chore to work through. I still need to discuss it with my bookmates, which might change my opinion.
In summary: nobody understands Hindu doctrines except for me, Rene Guenon. Orientalists are stupid. Metafysic (sic translator) is really important and it isn’t religion but I, Rene Guenon, can’t really explain why. Metafysic is beyond morality but I, Rene Guenon, keep making moral judgements. I, Rene Guenon, make categorizations of what is good and what is evil, what should and shouldn’t be.
Explain to me how that’s not morality.
Orientalists are really stupid. The Truth is unbendable and unchangeable but I, Rene Guenon, cannot put it under words. Other Truths are sentimental but mine, Rene Guenon’s, is not BECAUSE IT IS METAFYSIC. I, Rene Guenon, cannot truly explain why my Truth is inherently different than yours, I cannot really PROVE that my Truth is not sentimentally charged (which yours is), but just accept my Truth because I have labeled it as metafysic. Oh yeah, orientalists are really really stupid.
I like the underlying idea of perennial wisdom, which I believe exists. But man, this wasn’t very good at all as an exposition of Higher Truth and/or the Hindu doctrines. For someone who has relinquished the Ego (this is a perennial assumption I make), mr. Guenon really really really feels the need to continually attack people who don’t understand the ‘metafysic’.
I'd much rather read the doctrines myself and bathe in its light and power than have it filtered through the Ego of mr. Guenon. I could be spectacularly wrong.
September 2, 2018
This is NOT an introduction to hindu doctrines: it's an introduction to their study.
The goal of this works is to dispel many of the mistakes of western scholars of eastern traditions while explaining the correct point of view to approach their study. Do not expect to find an in depth introduction to hinduism here.
The goal of this works is to dispel many of the mistakes of western scholars of eastern traditions while explaining the correct point of view to approach their study. Do not expect to find an in depth introduction to hinduism here.
November 1, 2022
[Guéba #1]
Sua críticas ao ocidente em geral são certeira mas contém um exagero que talvez ele nem acreditava de verdade, como as críticas a Divino Platão; já a parte das doutrinas hindus não posso reclamar, introspectivo e esclarecedor.
Sua críticas ao ocidente em geral são certeira mas contém um exagero que talvez ele nem acreditava de verdade, como as críticas a Divino Platão; já a parte das doutrinas hindus não posso reclamar, introspectivo e esclarecedor.
October 12, 2019
The eternal Discord tranny will continue to shill this shallow piece of pulp literature until the last Whitehead post is uttered. Psued trash that needs to be CHUCKED.
August 5, 2020
Great book! Basically got me into Traditionalism and that whole school of thought, Extremely intelligent man. Launched me on a great crusade into philosophy.
September 20, 2020
Good introduction to Guenons thought. Read up to page 119 if you’re interested in Guenons specific ideas and the whole book that if you’re interested in Hinduism in general.
August 24, 2024
« Notre but n’est pas précisément d’exposer les doctrines elles-mêmes, mais seulement d’indiquer dans quel esprit on doit les étudier. » p.188
Ce livre est surtout une critique des conceptions occidentales des orientalistes sur les doctrines hindoues. Il est très peu question des doctrines elles-mêmes. Cela étant dit, il accomplit bien son but et je le recommanderai à ceux qui s'intéressent au sujet. Le livre peut agir par ailleurs d'introduction à la pensée traditionnelle en général, en tant qu'il offre une perspective plus vraie sur la pensée orientale, complètement étrangère à la modernité. La première partie ("Considérations préliminaires") est probablement la plus importante. La deuxième partie, par contre, comporte certains problèmes qui contribuent entre autres au retirement d'une étoile dans cette critique, dont les raisons sont les suivantes :
- Guénon nous apparait un peu trop critique face à l'antiquité occidentale, ce qui va de pair avec son mépris de la « philosophie ». Il y a bien entendu beaucoup de faussetés qui passent sous le nom de « philosophie » depuis longtemps, mais selon son sens noble, la philosophie peut être conçue comme un des grands noyaux de l'authentique tradition occidentale: nous pensons ici à la tradition platonicienne (aux origines égyptiennes) et son incorporation au christianisme. Selon Guénon, c'est presque comme si l'Occident était destiné à s'effondrer simplement en raison de son langage et de sa mentalité inhérente. Cependant, nous ne blâmerons pas Guénon, car il nous apparaît que son époque était dépourvue de certains textes anciens que nous avons maintenant (ex. Saint Maxime) qui nous permettent de mieux comprendre et formuler ce que pourrait être un authentique "ésotérisme" chrétien, comprenant le sens profond et la portée cosmique de l'Incarnation. Il reste que la grande majorité de ses critiques de l'Occident sont justes.
- En lien avec tout cela est le rejet par Guénon de (presque?) toutes formes de « religiosité » comme étant du « sentimentalisme » ainsi que l'idée d'après laquelle l'on doit dépasser le symbole, que celui-ci est ultimement rejeté après avoir servi comme support (ex. p. 220). Encore une fois, comme nous l'avons exprimé, il est facile de comprendre cette première affirmation à son époque où ce qui restait du christianisme était surtout « moraliste » et manquait de profondeur ; mais nous croyons qu'une partie de la vérité lui échappe dans ces deux idées intimement liées. C'est que le symbole (et la religiosité peut être comprise comme un symbole particulier permettant l'accès à la réalité métaphysique universelle) n'est jamais complètement rejeté : Le symbole révèle en même temps qu'il dissimule, mais c'est tout de même une révélation authentique, et la plus haute qu'il peut y avoir. Nous référerons au dernier chapitre du livre Theophany d'Eric Perl, qui explique bien comment le symbole n'est jamais délaissé. L'accès à l'universel ne se fait que par l'approfondissement du symbole particulier.
- L'œuvre étant une « introduction générale », elle ne comporte pas la grandeur dont nous savons Guénon capable. Il ne serait pas juste de qualifier cette œuvre au même rang que ses exposés plus importants.
- Il est aussi le cas que l'auteur se répète un peu trop et que le livre aurait pu être plus court. Cependant, ceci n'est qu'une mineure critique, car il demeure toujours intéressant à lire, même s'il aurait pu faire plus court.
Toutefois, l'œuvre de Guénon nous semble très importante encore aujourd'hui, car nous souffrons toujours des mêmes problèmes auxquels il s'oppose. Même si nous sommes en désaccord avec Guénon sur certains points métaphysiques, il reste tout à fait crucial à lire pour s'affranchir progressivement de la déformation moderne. Il est certainement parmi les meilleurs pour effectuer cette libération de la caverne.
Ce livre est surtout une critique des conceptions occidentales des orientalistes sur les doctrines hindoues. Il est très peu question des doctrines elles-mêmes. Cela étant dit, il accomplit bien son but et je le recommanderai à ceux qui s'intéressent au sujet. Le livre peut agir par ailleurs d'introduction à la pensée traditionnelle en général, en tant qu'il offre une perspective plus vraie sur la pensée orientale, complètement étrangère à la modernité. La première partie ("Considérations préliminaires") est probablement la plus importante. La deuxième partie, par contre, comporte certains problèmes qui contribuent entre autres au retirement d'une étoile dans cette critique, dont les raisons sont les suivantes :
- Guénon nous apparait un peu trop critique face à l'antiquité occidentale, ce qui va de pair avec son mépris de la « philosophie ». Il y a bien entendu beaucoup de faussetés qui passent sous le nom de « philosophie » depuis longtemps, mais selon son sens noble, la philosophie peut être conçue comme un des grands noyaux de l'authentique tradition occidentale: nous pensons ici à la tradition platonicienne (aux origines égyptiennes) et son incorporation au christianisme. Selon Guénon, c'est presque comme si l'Occident était destiné à s'effondrer simplement en raison de son langage et de sa mentalité inhérente. Cependant, nous ne blâmerons pas Guénon, car il nous apparaît que son époque était dépourvue de certains textes anciens que nous avons maintenant (ex. Saint Maxime) qui nous permettent de mieux comprendre et formuler ce que pourrait être un authentique "ésotérisme" chrétien, comprenant le sens profond et la portée cosmique de l'Incarnation. Il reste que la grande majorité de ses critiques de l'Occident sont justes.
- En lien avec tout cela est le rejet par Guénon de (presque?) toutes formes de « religiosité » comme étant du « sentimentalisme » ainsi que l'idée d'après laquelle l'on doit dépasser le symbole, que celui-ci est ultimement rejeté après avoir servi comme support (ex. p. 220). Encore une fois, comme nous l'avons exprimé, il est facile de comprendre cette première affirmation à son époque où ce qui restait du christianisme était surtout « moraliste » et manquait de profondeur ; mais nous croyons qu'une partie de la vérité lui échappe dans ces deux idées intimement liées. C'est que le symbole (et la religiosité peut être comprise comme un symbole particulier permettant l'accès à la réalité métaphysique universelle) n'est jamais complètement rejeté : Le symbole révèle en même temps qu'il dissimule, mais c'est tout de même une révélation authentique, et la plus haute qu'il peut y avoir. Nous référerons au dernier chapitre du livre Theophany d'Eric Perl, qui explique bien comment le symbole n'est jamais délaissé. L'accès à l'universel ne se fait que par l'approfondissement du symbole particulier.
- L'œuvre étant une « introduction générale », elle ne comporte pas la grandeur dont nous savons Guénon capable. Il ne serait pas juste de qualifier cette œuvre au même rang que ses exposés plus importants.
- Il est aussi le cas que l'auteur se répète un peu trop et que le livre aurait pu être plus court. Cependant, ceci n'est qu'une mineure critique, car il demeure toujours intéressant à lire, même s'il aurait pu faire plus court.
Toutefois, l'œuvre de Guénon nous semble très importante encore aujourd'hui, car nous souffrons toujours des mêmes problèmes auxquels il s'oppose. Même si nous sommes en désaccord avec Guénon sur certains points métaphysiques, il reste tout à fait crucial à lire pour s'affranchir progressivement de la déformation moderne. Il est certainement parmi les meilleurs pour effectuer cette libération de la caverne.
January 18, 2026
This book is less an introduction to Hindu doctrines than a manifesto against Western intellectualism/tradition (or rather the lack of it). Although I am interested in this sort of criticism, similarly put out by people like Julius Evola, I did not find this book too relevant. Guénon writes as a perennial traditionalist militant, not as a historian, academic, or philosopher, and most of the book is spent attacking Western thought and praising an idealised “Oriental” metaphysics. This praise, like his criticisms of Western intellectualism, Greek philosophy, Christian theology, or modern rationalism, is repeated constantly but rarely developed beyond assertion.
Reading Guénon kept making me think of Heidegger’s idea of inauthenticity. Guénon correctly senses that something has gone wrong in Western intellectual life, but instead of confronting that crisis from within his own tradition, he simply jumps the fence. He offers no genuinely original response, no new thoughts or propositions, no reworking of “Western intellectualism”; only an appeal to an external authority (Oriental intellectualism) he treats as already complete and unquestionable. Here, my critique is, of course, highly interpretative; I understand Guénon would agree he offers "no new thoughts" because he explicitly aimed to transmit eternal, immutable metaphysical truths, not a novel human philosophy. This appeal to an external authority reflects, in essence, his methodology. He posits a direct, immediate "intellectual intuition" or gnosis of Reality as the foundation of metaphysics, which he holds as a single, immutable truth. This truth is "unquestionable" because it is seen as a direct perception of reality, not a theory open to debate.
Maybe my western brain doesn't understand this book, who knows. In any case, although I found it tedious, there are interesting ideas here if you’re already drawn to perennialism, and it’s probably most rewarding if you’re more or less converted in advance. But as an exposition of Hindu thought (or even of “the metaphysical” as such), it feels thin, evasive, and ultimately more revealing of Guénon’s ideological commitments than of the doctrines he claims to introduce.
Reading Guénon kept making me think of Heidegger’s idea of inauthenticity. Guénon correctly senses that something has gone wrong in Western intellectual life, but instead of confronting that crisis from within his own tradition, he simply jumps the fence. He offers no genuinely original response, no new thoughts or propositions, no reworking of “Western intellectualism”; only an appeal to an external authority (Oriental intellectualism) he treats as already complete and unquestionable. Here, my critique is, of course, highly interpretative; I understand Guénon would agree he offers "no new thoughts" because he explicitly aimed to transmit eternal, immutable metaphysical truths, not a novel human philosophy. This appeal to an external authority reflects, in essence, his methodology. He posits a direct, immediate "intellectual intuition" or gnosis of Reality as the foundation of metaphysics, which he holds as a single, immutable truth. This truth is "unquestionable" because it is seen as a direct perception of reality, not a theory open to debate.
Maybe my western brain doesn't understand this book, who knows. In any case, although I found it tedious, there are interesting ideas here if you’re already drawn to perennialism, and it’s probably most rewarding if you’re more or less converted in advance. But as an exposition of Hindu thought (or even of “the metaphysical” as such), it feels thin, evasive, and ultimately more revealing of Guénon’s ideological commitments than of the doctrines he claims to introduce.
July 8, 2025
Many of René Guénon's key ideas are already in this book, such as his most discussed statements about something that is higher than the god, and about the fact that the eucharist cannot be regarded as an initiation. It is important to understand, however, that unlike so many other authors on the subjects of metaphysics, cosmology and traditional sciences, Guénon did not consider himself to be proposing his point of view. It was on the contrary his ambition to express the metaphysical knowledge of the Vedanta and other sources in a language understandable to the Westerner.
I almost forgot that to my knowledge this is also the book where the best take on Guénon's excellent definition of religion can be found. That is not a small thing, as it is necessary to understand his definition of religion to be able to fully understand many of the things that he says in later works to the effect that religion is primarily a Western thing, that it is a markedly emotional, social and moral phenomenon, and so on, observations that one cannot understand well without a proper definition of religion, or a just view of religion, quite simply. Understanding the difference between metaphysics and religion is in a way the first thing to understand Guénon.
I agree on his metaphysical teachings more than I do on the subject of religion, by the way. It is my opinion that Guénon tried a little too hard not to criticize religion, but it appears to me that much of his criticism of protestantism, expressed in other works, also hits Christianity as a whole quite well. It would have been really interesting to hear Guénon's views on religions as they are manifesting themselves today. Occasionally in later works such as The Reign of Quantity he expressed surprise at the speed at which the decay was proceeding, generally in the world.
I almost forgot that to my knowledge this is also the book where the best take on Guénon's excellent definition of religion can be found. That is not a small thing, as it is necessary to understand his definition of religion to be able to fully understand many of the things that he says in later works to the effect that religion is primarily a Western thing, that it is a markedly emotional, social and moral phenomenon, and so on, observations that one cannot understand well without a proper definition of religion, or a just view of religion, quite simply. Understanding the difference between metaphysics and religion is in a way the first thing to understand Guénon.
I agree on his metaphysical teachings more than I do on the subject of religion, by the way. It is my opinion that Guénon tried a little too hard not to criticize religion, but it appears to me that much of his criticism of protestantism, expressed in other works, also hits Christianity as a whole quite well. It would have been really interesting to hear Guénon's views on religions as they are manifesting themselves today. Occasionally in later works such as The Reign of Quantity he expressed surprise at the speed at which the decay was proceeding, generally in the world.
October 24, 2022
All though I agree with much of the content of his criticism of the West, he comes off as being quite bitter. It kind of sounds like someone who was not accepted to a club, and is in denial of his feelings, and is like "who needs that stupid club anyway there all morons and posers". Even though at least in theory he claims to despise dualism, his complete rejection of any opinion but his own is functionally dualistic. His hatred of the west is the same kind of self-hatred that post-colonialist or feminist writers have. A slight difference is that he actually also has an alternative and is not simply destructive. All this can make the reading slightly tedious.
The thing which saves it is that he is actually truly brilliant with deep insights about the world and a unique ability to completely step outside the western paradigm. His views are well explained and based on sound principles. Once we get past the couple first chapters which are dedicated to a critique of western thought and scholarship, and actually get in to Hindu doctrine his explanations are clear and succinct. As an Introduction to Hindu doctrines it is absolutely great. The problem is far to little of the book is actually dedicated to this subject.
The thing which saves it is that he is actually truly brilliant with deep insights about the world and a unique ability to completely step outside the western paradigm. His views are well explained and based on sound principles. Once we get past the couple first chapters which are dedicated to a critique of western thought and scholarship, and actually get in to Hindu doctrine his explanations are clear and succinct. As an Introduction to Hindu doctrines it is absolutely great. The problem is far to little of the book is actually dedicated to this subject.
March 16, 2022
As a Layman of Hinduism with higher than average but no where near extensive understanding of these doctrines, this book truly does help to put them into perspective.
However it must be said this is not a introduction as advertised; it is very clearly a "perennial traditionalist" take on certain aspects of the doctrine with only really a very surface level summery and history of these aspects.
If you want a study guide this is not it, if you want an opinion on eastern metaphysica and thoughts on western understanding of it from a traditionalist perspective than this will be of value for you.
While I will admit some of it went over my head, I did however think this was maybe a little too dense and had many sentences that weren't really necessary and it's conclusion felt abrupt and unsatisfactory like perhaps it should have been part of a greater book. (though he has wrote more books on the subject.) For that reason I'll have to give it a 3.
However it must be said this is not a introduction as advertised; it is very clearly a "perennial traditionalist" take on certain aspects of the doctrine with only really a very surface level summery and history of these aspects.
If you want a study guide this is not it, if you want an opinion on eastern metaphysica and thoughts on western understanding of it from a traditionalist perspective than this will be of value for you.
While I will admit some of it went over my head, I did however think this was maybe a little too dense and had many sentences that weren't really necessary and it's conclusion felt abrupt and unsatisfactory like perhaps it should have been part of a greater book. (though he has wrote more books on the subject.) For that reason I'll have to give it a 3.
February 26, 2023
Je suis plus ou moins fanatique de Guénon, mais, pour je ne sais quelle raison, ce livre me fut très difficile à finir. En aucun cas est ce livre un bon point de départ pour ceux qui veulent commencer avec l’œuvre de Guénon.
Si l'on veut commencer avec Guénon, "La Crise du Monde Moderne," "Orient et Occident" et "Le Roi du Monde" offriraient les meilleurs points de départ, à mon avis.
Quant à ce livre: il se compose de trois parties : la première est la plus difficile et consiste de son introduction à la métaphysique, c'est aussi de loin la partie la plus importante; La seconde partie est sont introduction aux doctrine hindoues; la troisième partie est très typique de Guénon et consiste d'une condamnation totale de la mentalité occidentale en général et de sa méconnaissance vis-à-vis les civilisations orientales en particulier.
Malgré son titre, je dirais que moins d'un tiers de ce livre traite sur les doctrines hindoues directement.
Si l'on veut commencer avec Guénon, "La Crise du Monde Moderne," "Orient et Occident" et "Le Roi du Monde" offriraient les meilleurs points de départ, à mon avis.
Quant à ce livre: il se compose de trois parties : la première est la plus difficile et consiste de son introduction à la métaphysique, c'est aussi de loin la partie la plus importante; La seconde partie est sont introduction aux doctrine hindoues; la troisième partie est très typique de Guénon et consiste d'une condamnation totale de la mentalité occidentale en général et de sa méconnaissance vis-à-vis les civilisations orientales en particulier.
Malgré son titre, je dirais que moins d'un tiers de ce livre traite sur les doctrines hindoues directement.
November 24, 2023
As this is my first time reading a Guenon book, I can say I'm very happy and glad to have picked it up.
Despite the book alluding to being an introduction to Hindu doctrine, it reads more like a criticism of western mentality and intellectualism in regards to "tradition" and metaphysics. And while it does introduce some doctrines and teachings, Guenon wanted to try appeal people to reconsider their approach to the field.
Personally, it helped to show some flaws in my thinking and understanding of "tradition", metaphysics, philosophy, etc. and has me revaluating my approach. For example, that Western thinkers or students of Eastern doctrines will attempt to equate an Eastern conception, to a conception in the West, that doesn't truly fit, or simply is a misunderstood equation.
Overall, a great book that helps prepare someone, who isn't very versed in Eastern thought, to mould their mind to be able to understand it and internalise it better.
Despite the book alluding to being an introduction to Hindu doctrine, it reads more like a criticism of western mentality and intellectualism in regards to "tradition" and metaphysics. And while it does introduce some doctrines and teachings, Guenon wanted to try appeal people to reconsider their approach to the field.
Personally, it helped to show some flaws in my thinking and understanding of "tradition", metaphysics, philosophy, etc. and has me revaluating my approach. For example, that Western thinkers or students of Eastern doctrines will attempt to equate an Eastern conception, to a conception in the West, that doesn't truly fit, or simply is a misunderstood equation.
Overall, a great book that helps prepare someone, who isn't very versed in Eastern thought, to mould their mind to be able to understand it and internalise it better.
September 21, 2020
The book focuses on imbibing the reader with a suitable lens for studying Hinduism and the perennial philosophy in general. Guenon believes that cultivating correct point of view is essential, especially for Western readers, who are raised in a culture where the Traditional worldview is alien.
I was a bit disappointed that Guenon didn't spend much time explaining the Hindu doctrines themselves. Additionally, the last third of the book is a polemic against orientalists and the academic study of eastern religions. Understanding Guenon's negative views of orientalists helps frame his own view of the nature of knowledge, but his attacks are a bit drawn out at points.
Overall, this book serves as a solid introduction to readers who want to understand Guenon's worldview and of the Traditionalist School in general.
I was a bit disappointed that Guenon didn't spend much time explaining the Hindu doctrines themselves. Additionally, the last third of the book is a polemic against orientalists and the academic study of eastern religions. Understanding Guenon's negative views of orientalists helps frame his own view of the nature of knowledge, but his attacks are a bit drawn out at points.
Overall, this book serves as a solid introduction to readers who want to understand Guenon's worldview and of the Traditionalist School in general.
January 12, 2024
The book begins with a general exposition of the nature of metaphysics with a particular focus on distinguishing it from religion and philosophy. Guénon highlights the critical differences between Western and Eastern mentalities (epitomized in what he calls " the classical prejudice"), and how Western scholarship has become an obstacle to a true understanding of Eastern tradition.
As someone with little prior knowledge of the Hindu tradition, Guénon's overview of the Hindu doctrine challenged many of my preconceptions and has forced me to reevaluate my knowledge of Eastern thought in general.
As someone with little prior knowledge of the Hindu tradition, Guénon's overview of the Hindu doctrine challenged many of my preconceptions and has forced me to reevaluate my knowledge of Eastern thought in general.
October 24, 2021
Este libro de René Guenon fue árido, a ratos inaguantable. Además los datos que expone pueden considerarse ya anacrónicos, desfasados o simplemente muy básicos. El préambulo para estar dispuestos a entender la visión profunda que tiene la India resultó ser el equivalente a la mitad del libro. En cambio la exposición de los darsanas resultó pobre y apresurada; no sé si esto se debe a la traducción al español. Lo insólito en este texto es ver como el autor francés arremetió contra las interpretaciones vigentes en su época sobre lo hindú, ya fuera desde la academia (los orientalistas) ya fuera desde los círculos teosóficos. Lo relevante del libro es que expuso las bases del tradicionalismo: la veneración por la sociedad de castas, la reafirmación de la Tradición y la idea del gobierno a través de élites que rigen por su ejemplo, por una especie de gracia infusa que hace cambiar a las poblaciones que dirigen.
January 8, 2020
Un excellent livre, infiniment plus accessible que les écrits de Henri Maspero si on s'intéresse aux mythologies et doctrines de l’Extrême-Orient. Le livre n'est pas une étude des doctrines Hindoues mais plutôt une introduction et un éclaircissement sur les erreurs de jugement de nombre d'orientalistes de son époque. A lire avant de se lancer dans la lecture d'autres auteurs sur le sujet.
This entire review has been hidden because of spoilers.
August 4, 2025
Bien que la première partie de ce livre résume et explique la doctrine de René Guénon, j'ai trouvé utile d'avoir lu avant La crise du monde moderne et Orient et Occident (même si cela amène de temps à autre quelques répétitions).
L'introduction aux doctrines hindoues est reste claire et nécessite d'être approfondie par d'autres ouvrages.
L'introduction aux doctrines hindoues est reste claire et nécessite d'être approfondie par d'autres ouvrages.
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