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|influences = |influenced = }} René Guénon (November 15, 1886 – January 7, 1951), also known as Shaykh 'Abd al-Wahid Yahya, was a French author and intellectual who remains an influential figure in the domain of metaphysics, having written on topics ranging from metaphysics, "sacred science"〔René Guénon's works dealing with various aspects of sacred science are collected in the book which appeared in its first English translation as ''Fundamental Symbols: the Universal Language of Sacred Science'', Quinta Essentia, 1995, ISBN 0-900588-77-2, then, in another translation, as ''Symbols of Sacred Science'', translated by Henry D. Fohr, Sophia Perennis, 2001, ISBN 0-900588-78-0. There were two original French editions, both under the title ''Symboles fondamentaux de la Science sacrée'', Editions Gallimard, Paris. The first contained a foreword followed by notes and comments by Michel Valsan, the second did not contain these additions.〕 and traditional studies〔"Traditional studies" is a translation of the French ''Les Etudes Traditionnelles'': the title of the journal in which many of René Guénon's articles were published〕 to symbolism and initiation. In his writings, he proposes either "to expose directly some aspects of Eastern metaphysical doctrines",〔René Guénon, ''The Symbolism of the Cross'', foreword.〕 these doctrines being defined by him as of "universal character",〔René Guénon, ''Man and his Becoming according to Vêdânta'', foreword.〕 or "to adapt these same doctrines for Western readers 〔René Guénon, ''Introduction to the Study of the Hindu Doctrines'', translated by Marco Pallis, 2nd rev. ed. Sophia Perennis, ISBN 0 900588 73 x, originally published in French as ''Introduction à l'Étude des Doctrines Hindoues'' (1921).〕 while keeping strictly faithful to their spirit";〔 he only endorsed the act of "handing down" these Eastern doctrines, while reiterating their "non-individual character".〔c.f., among others, the foreword of ''Man and his Becoming according to Vêdânta'' (Sophia Perennis, translation by Richard C. Nicholson), the review by René Guénon of an article by Paul Le Cour which appeared in the Journal ''Atlantis'', February 1936, and reproduced in René Guénon's ''Reviews'': "'our doctrines' do not exist, for the very reason that we haven't done anything else than exposing the best we can traditional doctrines, which should not be the ownership of anyone".〕 He wrote and published in French and his works have been translated into more than twenty languages. ==Biography== René Guénon was born in Blois, a city in central France approximately 100 miles (~ 160 km) from Paris. Guénon, like most Frenchmen of the time, was born into a Roman Catholic family. Little is known of his family, although it appears that his father was an architect. By 1904, Guénon was living as a student in Paris, where his studies focused on mathematics and philosophy. He was known as a brilliant student, notably in mathematics, in spite of his poor health. As a young student in Paris, Guénon observed and became involved with some students who were, at that time, under the supervision of Papus.〔Paul Chacornac, ''The Simple Life of René Guénon''.〕 Under the name "Tau Palingenius" Guénon became the founder and main contributor of a periodical review, ''La Gnose'' ("Gnosis"), writing articles for it until 1922. From his incursions into the French occultist and pseudo-masonic orders, he despaired of the possibility of ever gathering these diverse and often ill-assorted doctrines into a "stable edifice".〔Chacornac, chapter II.〕 In his book ''The Reign of Quantity and the Signs of the Times'' he also pointed out what he saw as the intellectual vacuity of the French occultist movement, which, he wrote, was utterly insignificant, and more importantly, had been compromised by the infiltration of certain individuals of questionable motives and integrity.〔''The Reign of Quantity and the Signs of the Times'', chapter "The pseudo-initiation".〕 Around this time (according to indications reproduced by his biographer P. Chacornac),〔 it is likely that René Guénon became acquainted with Hinduism, specifically via the initiatic lineage of Shankarâchârya, and with Taoism. He was also initiated in 1910〔c.f. Charles-André Gilis, ''Introduction à l'enseignement et au mystère de René Guénon (Introduction to the teaching and mystery of René Guénon)'', chapter VII, Editions Traditionnelles, Paris, ISBN 2-7138-0179-6, and also P. Chacornac, ''The Simple Life of René Guénon'', chapter III: Ex oriente lux. In a letter to T. Grangier dated June 28, 1938, Guénon writes: "mon rattachement aux organisations initiatiques islamiques remonte exactement à 1910" ("my linking with islamic initiatic organizations dates back precisely to 1910").〕 into Islamic esoterism, where he obtained the name '. His initiation into Sufism was effected by Ivan Aguéli (Abdul Hadi) and performed in accordance with Sheikh Abder Rahman Elish El-Kebir, an important representative of Islam in Egypt at that time, in both its ''exoteric'' (outward) and ''esoteric'' aspects. Sheikh Abder Rahman Elish El-Kebir was the head of the Maleki Madh'hab (one of the major lineages of Islamic jurisprudence) at Al-Azhar University in Cairo. Guénon later dedicated his book ''The Symbolism of the Cross'' to him. In 1917, Guénon began a one-year stay at Sétif, Algeria, teaching philosophy to college students. After World War I, he left teaching to dedicate his energies to writing; his first book, ''Introduction to the Study of the Hindu Doctrines'', was published in 1921. From 1925 Guénon became a contributor to a review edited by P. Chacornac, ''Le Voile d'Isis'' ("The Veil of Isis"); after 1935 and under Guénon's influence, this periodical became known as ''Les Etudes Traditionnelles'' ("Traditional Studies"). Although the exposition of Hindu doctrines to European audiences had already been attempted in piecemeal fashion at that time by many orientalists, Guénon's ''Introduction to the Study of the Hindu Doctrines'' advanced its subject in a uniquely insightful manner,〔P. Chacornac, ''The Simple Life of René Guénon'', chapter VI, Calls of the East.〕 by referring to the concepts of metaphysics and Tradition in their most general sense, which Guénon precisely defined, along with the necessary distinctions and definitions of seemingly unambiguous terms such as religion, tradition, exoterism, esoterism and theology. Guénon explained that his purpose was not to describe all aspects of Hinduism, but to give the necessary intellectual foundation for a proper understanding of its spirit.〔''Introduction to the Study of the Hindu Doctrines'', part III, chapter VII, ''Shivaïsm and Vishnuïsm'': "our goal is not to expose the doctrines themselves, but only to point the proper spirit necessary to study them..."〕 The book also stands as a harsh condemnation of works presented by certain other European writers about Hinduism and Tradition in general; according to Guénon, such writers had lacked any profound understanding of their subject matter and of its implications. The book also contains a critical analysis of the political intrusions of the British Empire into the subject of Hinduism (and India itself) through Madame Blavatsky's theosophism.〔René Guénon ''Introduction to the Study of the Hindu Doctrines'', part IV, chapters III and IV.〕 Also in 1921, Guénon debuted a series of articles in the French ''Revue de Philosophie'', which, along with some supplements, led to the book ''Theosophism: History of a Pseudo-Religion''. During the decade 1920–1930, Guénon began to acquire a broader public reputation, and his work was noted by various intellectual and artistic figures both within and outside of Paris. At this time also were published some of his books explaining the "intellectual divide" between the East and West, and the peculiar nature, according to him, of modern civilization: ''Crisis of the Modern World'', ''East and West''. In 1927 was published the second major doctrinal book of his works: ''Man and His Becoming according to the Vedânta'', and in 1929, ''Spiritual Authority and Temporal Power''. The last book listed offers a general explanation of what Guénon saw as the fundamental differences between "sacerdotal" (priestly or sacred) and "royal" (governmental) powers, along with the negative consequences arising from the usurpation of the prerogatives of the latter with regard to the former. From these considerations, René Guénon traces to its source the origin of the modern deviation, which, according to him, is to be found in the destruction of the Templar order in 1314. In 1930, Guénon left Paris for Cairo, with the aim of gathering and translating written documents of ''islamic esoterism''. This project was abruptly abandoned after a decision of his editor. Left alone in Cairo, Guénon declined all propositions by his friends that he return to France. Despite his declining financial condition, Guénon relentlessly corresponded with his counterparts from many countries around the world as well as continuing his own writing projects. Although remaining in Egypt certainly exposed Guénon to the cultural ambience of Sufism and ancient esotericism for which he had already demonstrated a strong affinity, his refusal to return to Europe created undoubted hardship for him. As if in compensation for this hardship, Guénon was fortunate enough to meet Sheikh Salama Hassan ar-radi, founder of the Hamidiya Shadhiliya sufi order, which he soon joined. Guénon accompanied the Sheikh until the latter's death in 1938. Around the same time, Guénon also met another Sufi, Sheikh Mohammad Ibrahim, whose daughter he married in 1934. This marriage resulted in four children, the last (Abdel Wahed) born in 1951. During his lengthy sojourn in Egypt, René Guénon carried on an austere and simple life, entirely dedicated to his writings and spiritual development.〔X. Accart, ''L'Ermite de Duqqi'', Archè, Milano, 2001, chapter: "René Guénon ''diaphane'' au Caire".〕 In 1949, he obtained Egyptian citizenship. Urged on by some of his friends and collaborators, Guénon agreed to establish a new Masonic Lodge in France founded upon his "Traditional" ideals, purified of what he saw as the inauthentic accretions which so bedeviled other lodges he had encountered during his early years in Paris. This lodge was called ''La Grande triade'' ("The Great Triad"), a name inspired by the title of one of Guénon's books. The first founders of the lodge, however, separated a few years after its inception.〔J.-B. Aymard, ''La naissance de la loge "La Grande Triade" dans la correspondance de René Guénon à Frithjof Schuon'' in ''Connaissance des religions'', special issue on René Guénon, n° 65–66, pp. 17–35. The integral version of this text can be (found here ) (in French).〕 Nevertheless, this lodge, belonging to the Grande Loge de France, remains active today. René Guénon died on January 7, 1951; it is reported that his final word was "Allah" ("God").〔Paul Chacornac, ''The simple life of René Guénon''.〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「René Guénon」の詳細全文を読む スポンサード リンク
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