Spiritual Philosophy
New Books

Diagnoses the fundamental "abnormality" of Western civilization compared to traditional societies of the East and offers avenues of reorientation toward fundamental principles largely abandoned.

Early articles by Guénon on Sufism or Islamic esoterism defining the fundamental elements of tasawwuf, shari'ah, tariquah, and haquqah. An essay also explores Taoism and Confucianism.

Given Guénon's lifelong preoccupation with initiatic spiritualty, the cosmological sciences, and the errors of modernity, there is no real incompatibility of outlook here between the Guénon of 1909 and the of 1950. Far from being a mere collection of fugitive writings, Miscellanea is an important work in its own right, worthy of its own unique place in the Guénonian corpus.

Provides indispensable points of reference for anyone attempting to distinguish between 'initiatic,' 'pseudo-initiatic,' and 'counter-initiatic' spiritualities. Makes a distinction between initiatic and mystical paths and the dangers and barrenness of syncretism and the often dire consequences of fostering 'psychic powers.'

Analysis of the relationship between royal and sacerdotal power in accordance with the Hindu doctrine of Manvantara and Plato's depiction of historical degeneration in the Republic, Guénon views history as a series of revolts of lower castes against the higher. When the nadir of lawful historical degeneration is reached, a new cycle begins, that of the dawning of the Heavenly Jerusalem—spiritual Knowledge.

The last book to appear during his lifetime (1886–1951), this is Guénon's most comprehensive exposition of the science of Alchemy. The 'Great Triad,' defined as Heaven-Man-Earth, is a cosmological and metaphysical doctrine which Guénon traces through Chinese Taoism, Confucianism, Hinduism, Buddhist, Hermetic and Masonic teachings.

One of Guénon's most controversial books, it was written in response to Ferdinand Ossendowski's Men, Beasts and Gods, whose closing chapters concerning the "King of the World" and Agartha, his subterranean kingdom.

Mathematics, Guénon believes, must be rediscovered as the handmaiden of metaphysics. Agreeing with Plato that mathematics can furnish symbols for metaphysics, Guénon argues that if metaphysical principles in themselves are not understood—which they clearly aren't by the vast majority of modern mathematicians and scientists—it cannot fulfill this function. Leibnitz, discoverer of the infinitesimal calculus and major critic of Descartes, he sees as a significant modern philosopher of mathematics, whose insights are worth placing in a metaphysical context-something Leibnitz himself tried to do. Guénon helps make these efforts more metaphysically intelligible, and transposes them to a higher level.

Packed with arcane facts, Guénon reveals and interprets the phenomena of Spiritism, real or alleged. His accompanying doctrinal expositions offer prescient insight into the modern mind's many deviations and "psychological," particularly its many brands of New Age "therapy' to which he offers a much needed corrective.

A devastating and detailed critique of Mme Blavatsky's Theosophical Society and its antecedents. Included is Rudolf Steiner's breakaway Anthroposophy movement. An unusual feature is the extensive treatment of the Hermetic Brotherhood of Luxor and other occult systems.

Focuses on a study on cosmic cycles beginning with the Hindu doctrine of Manvantara and considering those of Egyptian Hermeticism, Greco-Roman antiquity, the Kabbal, Sufis, Ismailis, Hopi, Lakota and Maya nations. As earlier ages differed qualitatively from ours, this may explain why our historicism and archaeology have yet to truly access those of "Hyperborea" and "Atlantis." Guénon transmits the requisite sense of these earlier times which may awaken the intuition of higher levels of Being.

The failure to account for something so integral to nature as mind, argues philosopher Thomas Nagel, "is a major problem, threatening to unravel the entire naturalistic world picture, extending to biology, evolutionary theory, and cosmology." Succinctly exploring the materialistic, idealistic and theistic explanations and even that of "neutral monism," Nagel opts for "natural teleology," a design without a designer.

Since Castaneda's first book, The Teachings of Don Juan, readers have wondered about his sources. Here, shown concept-by-concept, is the primary source of Castaneda's ideas—Gurdjieff's Fourth Way. Also explored are don Juan's true identity, the meaning of Castaneda's "jump into the abyss," the life of the Nagual and his witches. Also included in full is the first reference to Nagualism, anthropologist Daniel Brinton's essay "Nagualism: A Study in Native American Folklore and History" written in 1894.

"Although inclined to skepticism about Castaneda, I found myself reading The Life & Teachings of Carlos Castaneda with total fascination. As it tells just about everything, I imagine this will be the definitive book on Castaneda."
—Colin Wilson, author, The Outsider and The Occult

"Patterson brings original insight into the forces and influences that formed Castaneda's sorceric adventure. Particularly interesting are the role of Anaïs Nin and the revelation of the source of many of Castaneda's supposedly sorceric ideas."
—Mary Ellen Korman, author, A Woman's Work: The Life of Ethel Merston

"A must read for anyone who has followed Carlos on his extraordinary journey. The way William Patrick Patterson expounds on Carlos' teachings is astounding!"
—Margaret Runyan, author, A Magical Journey with Carlos Castaneda

"This is the most brilliant and insightful rendering to date of the 'Ultimate Impeccable Warrior,' Carlos Castaneda, my father."
—C.J. Castaneda

 

A new translation of the German philosopher's famous chapter IV on self-consciousness (the "master-slave dialectic") from his major work, Phenomenology of Spirit. Included is a review of its reception by major thinkers such as Heidegger, Sartre, Lacan and Habermas.

Roman Stoics of the imperial period developed a distinctive model of social ethics, one which adapted the ideal philosophical life to existing communities and everyday societal values. Examined is how philosophers such as Marcus Aurelius, Seneca, Hierocles and Epictetus applied their distinct brand of social ethics to daily relations and responsibilities, creating an effective model of involvement and ethical behavior in the classical world.

To the mathematical precision of Guénon's (1886-1951) metaphsics, cosmology and esoteric history, Schuon (1907-1998) adds a poetic or "musical" element, inspired by his close relationship with the Divine Feminine.

Solovyov (1853–1900), close friend of Dostoevsky and founder of modern Russian religious philosophy, critiques positivism—which he understands to be the whole tradition of Western rationalism—and sees the irreconcilable conflicts between reason and faith (or revelation), and reason and nature. He holds that "the philosophical development now ended has bequeathed to the very near future a complete and universal resolution of those questions."

New translation of the author's classic 1972 translation of De Memoira with commentary, summaries and three essays comparing Aristotle's accounts of memory and recollections. For this edition, Sorabji, general editor of seventy volumes to date of The Ancient Commentators on Aristotle, provides a substantial new introduction, particularly as concerns the role of mental images in the imagination.