Alexis Jacobi wrote: ↑Wed Jan 29, 2025 2:43 pm
René Guénon from Crisis of the Modern World
Alexis, your fascination with René Guénon’s
Crisis of the Modern World and its critique of Protestantism is, at best, a nostalgic yearning for an imagined past of rigid hierarchy and dogmatic certainty. But let’s strip away the romanticized veneer and get to the core issue here: the contrast between metaphysics that is grounded in reality—such as the deterministic framework of the universe—and the kind of metaphysics Guénon indulges in, which is nothing more than an elaborate exercise in mysticism and reactionary traditionalism.
Metaphysics, at its most useful, is a structured attempt to understand the fundamental nature of reality. It addresses questions about existence, causality, and the principles that govern the universe. When done properly—when tied to real, observable phenomena—it helps us refine our understanding of the world. In science, metaphysics aligns with physics in the sense that the conservation laws and the four fundamental interactions—gravity, electromagnetism, and the strong and weak nuclear forces—form the inviolable basis of all interactions in the universe. These are not mere abstractions; they are foundational realities, confirmed through rigorous observation and experimentation.
Contrast that with Guénon’s idea of metaphysics: an esoteric longing for a lost spiritual order, where authority stems from so-called "supra-human" sources rather than demonstrable knowledge. His disdain for individualism and reason betrays a fear of intellectual autonomy, as if critical thought itself is a corrosive force leading to dissolution and decay. But reality does not care for such aristocratic anxieties. The scientific revolution—based on skepticism, empirical inquiry, and methodological rigor—has done more to expand human understanding than all the "traditional authorities" he venerates.
Now, let’s mock the kind of metaphysics that Guénon and his admirers peddle—the kind that detaches itself from reality and descends into mysticism. It’s the metaphysics of secret knowledge, of unbroken spiritual lineages, of whispers about hidden wisdom known only to the enlightened few. It’s the metaphysics that claims a supra-rational "truth" that conveniently evades all empirical scrutiny. This is the intellectual equivalent of medieval alchemy—grandiose speculation divorced from anything testable or verifiable.
And let’s not pretend that Guénon’s tirade against Protestantism is anything more than a reactionary lament about the loss of hierarchical control. His argument is clear: people thinking for themselves is a problem. Religion should be dictated from above, interpretation must be centrally controlled, and deviation is the road to chaos. This is nothing but an appeal to authoritarianism wrapped in spiritual rhetoric.
But here’s where it gets truly absurd: the very same critique could be turned against Guénon’s own position. He accuses Protestantism of leading to fragmentation and disorder, yet his own perspective, by elevating esoteric "knowledge" over empirical reason, invites an even greater degree of subjective fantasy. Once you accept that "truth" is something beyond reason, then anything goes—any self-proclaimed mystic, any self-styled prophet, any obscure traditionalist can claim privileged access to the real metaphysical order. And what does that lead to? A cacophony of unverifiable claims, much like the religious chaos he supposedly decries.
Meanwhile, the deterministic view of reality—grounded in physical laws—doesn’t suffer from this confusion. It does not require appeals to authority, nor does it collapse under the weight of subjective interpretation. It stands or falls based on evidence. The conservation of energy is not a doctrine to be debated; it is a fundamental principle observed in every physical system. The four fundamental interactions do not care about theological disputes or mystical traditions—they are the machinery of reality itself.
So here’s the difference, Alexis: some of us are interested in understanding reality as it is, based on what can be demonstrated, tested, and refined through rational inquiry. Others—like Guénon—seek refuge in metaphysical fantasies that lament modernity while offering no meaningful alternative beyond submission to tradition. If you want to engage in a serious discussion about metaphysics, start with reality. Start with causality, determinism, and the principles that govern the universe. Everything else is just philosophical cosplay.
to answer you.
(Even The Hyperborean Apollo is stumped when asked about such things).