Fundamental Symbols: The Universal Language of Sacred Science

«All that exists, in whatever mode this may be, necessarily participates in universal principles, and nothing exists except by participation in these principles, which are the eternal and immutable essences contained in the permanent actuality of the Divine Intellect. Consequently, it can be said that all things, however contingent they may be in themselves, express or represent these principles in their own way and according to their order of existence, for otherwise they would be purely and simply nothingness. Thus, from one order to another, all things are linked together and correspond, to come together in total and universal harmony, for harmony is nothing other than the reflection of principial unity in the manifested world; and it is this correspondence which is the veritable basis of symbolism.» — el epígrafe del volumen, tomado de otro libro de Guénon, Autorité spirituelle et pouvoir temporel: la correspondencia entre órdenes es la base del simbolismo, y lo es porque nada existe sino por participación en los principios universales

«M odern civilisation appears in history as a veritable anomaly; of all those we know about, our own is the only one which has developed in a purely material sense, and is also the only one which is not supported by any principle of a higher order.» — abre el capítulo 1, La reforma de la mentalidad moderna, llamando anomalía a la civilización moderna: única en desarrollarse en sentido puramente material y única sin principio de orden superior. La capitular queda suelta en el troceo, de ahí la eme separada

«This material development which has been pursued for several centuries now, and at an ever accelerating pace, has been accompanied by an intellectual regression which this same material progress is quite unable to neutralize.» — al desarrollo material de varios siglos le opone una regresión intelectual que, sostiene, ese mismo progreso no alcanza a neutralizar

«for we refuse to give the name intellectuality to what is currently so called today, namely, the cultivation of the experimental sciences in view of the practical applications to which these sciences lend themselves.» — y acota de inmediato qué entiende por intelectualidad: no el cultivo de las ciencias experimentales con vistas a sus aplicaciones prácticas, sino lo que también llamaría espiritualidad

«A single example will allow us to measure the extent of this regression: the Summa Theologica of St Thomas was, in its time, a manual for the use of students. Today, where are the students who would be capable of fathoming and assimilating it?» — el ejemplo con que mide esa regresión: la Summa Theologica de Santo Tomás fue en su tiempo un manual para estudiantes

«It is the loss or the forgetting of genuine intellectuality which has made possible two errors, apparently in opposition but in reality correlative and complementary; rationalism and sentimentalism.» — adjudica a la pérdida de la intelectualidad genuina dos errores que declara solo aparentemente opuestos: racionalismo y sentimentalismo

«Once all purely intellectual knowledge had come to be denied or ignored as it has been since Descartes, the end was logically bound to be in positivism and agnosticism together with all manner of ‘scientistic’ aberrations» — data en Descartes el momento en que se niega o se ignora todo conocimiento puramente intelectual, y de ahí deriva el positivismo y el agnosticismo

«The notion of truth, after having been reduced to nothing more than a mere representation of sensible reality, is finally identified with utility by pragmatism, which amounts purely and simply to its suppression.» — el último tramo de esa serie: reducida la verdad a representación de lo sensible, el pragmatismo la identifica con la utilidad, lo que para él equivale a suprimirla

«the contempt and repugnance that other peoples, especially Orientals, feel with regard to Westerners stem in large part from the fact that Westerners generally appear to them to be men without tradition, without religion, which in their eyes is a real monstrosity.» — explica el desprecio de otros pueblos hacia los occidentales por aparecer como hombres sin tradición y sin religión

«An Oriental cannot admit a social organisation which does not rest upon traditional principles: for a Muslim, to take one example, legislation in its entirety is no more than a mere appendage of religion.» — y lo ejemplifica con el musulmán, para quien —dice— la legislación entera no es más que un apéndice de la religión

«Religion is now looked upon as nothing more than a social fact: instead of having the entire social order attached to it, religion is, on the contrary, no longer regarded as anything but just one element among those that constitute the social order, if indeed it is still allowed to hold there any place at all, and how many Catholics, alas, without the least difficulty, accept this way of viewing things.» — describe la inversión que denuncia: en vez de sostener el orden social entero, la religión pasa a ser un elemento más dentro de él, y señala que muchos católicos lo aceptan sin dificultad

«A blind eye must not be turned to the fact that even those who believe themselves to be sincerely religious have nothing, for the most part, but a greatly diminished idea of religion.» — extiende el diagnóstico a los propios creyentes sinceros, a quienes atribuye una idea muy disminuida de la religión

«It has hardly any actual influence on their behaviour or on their thought; it is as if separated from the rest of their existence.» — la separación que constata entre la religión y el resto de la existencia de quien la profesa

«Practically, believers and unbelievers behave in almost the same way; for many Catholics, the affirmation of the supernatural has no more than a completely theoretical value, and they would be quite embarrassed to have to take note of a miracle.» — lo lleva hasta el milagro: para muchos católicos, dice, la afirmación de lo sobrenatural tiene valor solo teórico

«On the other hand, religion for most people is only an affair of sentiment, without any intellectual import.» — y nombra la otra mitad del cuadro: la religión reducida a asunto de sentimiento, sin alcance intelectual

«The function of doctrine is diminished as much as possible, despite the fact that it is the essential from which everything else ought to be but a logical consequence.» — objeta la disminución de la doctrina, que él tiene por lo esencial y no por una consecuencia

«In this respect Protestantism, which is on its way to becoming no more than a ‘moralisin' pure and simple, is very representative of the tendencies of the modern mind.» — toma al protestantismo, que ve volviéndose puro moralismo, como el caso más representativo de esas tendencias

«would be a great mistake to believe that Catholicism itself is not affected by these same tendencies, not in its principle, certainly, but in the way in which it is ordinarily presented.» — y no exime al catolicismo, con el límite dicho en la misma frase: no en su principio, sino en el modo en que se lo suele presentar

«Under the pretext of making it acceptable to the contemporary mentality, the most disturbing concessions are made, concessions that encourage what on the contrary should be energetically fought against.» — llama concesiones inquietantes a lo que se hace en nombre de volverlo aceptable a la mentalidad contemporánea

«We will not insist on the blindness of those who, under the pretext of ‘tolerance', make themselves unconscious accomplices of counterfeits of religion, the hidden intentions of which they are far from suspecting.» — y a quienes invocan la tolerancia les imputa complicidad inconsciente con falsificaciones de la religión

«is there not a ceaseless use of such expressions as ‘religion of patriotism’, ‘religion of science’, or ‘religion of duty?» — el abuso de la palabra religión que señala, con tres ejemplos: religión del patriotismo, de la ciencia, del deber

«This is not simply carelessness in language; rather such abuses are symptomatic of the confusion that permeates the modern world. For in truth, language is a faithful representation of states of mind, and such expressions are incompatible with the true sense of religion.» — y lo que lee en ese uso: no descuido de lenguaje sino síntoma de confusión, porque tiene la lengua por representación fiel de los estados de ánimo

«We wish to speak of the weakness of doctrinal teaching, which is replaced almost entirely by vague moral and sentimental considerations.» — nombra el punto que le importa: la enseñanza doctrinal sustituida casi por completo por consideraciones morales y sentimentales

«These developments may please some, but at the same time they can only rebuff and estrange those with any intellectual aspirations, of whom there are still some in our time in spite of everything.» — con la consecuencia que le atribuye: aleja a quienes conservan aspiraciones intelectuales, de los que dice que todavía quedan

«It is certainly wrong to claim, as we have often heard it claimed that nobody could understand an exposition of pure doctrine.» — niega la objeción corriente de que nadie entendería una exposición de doctrina pura

«First of all, why wish to remain on the lowest level on the pretext that it is that of the greatest number, as if it were necessary always to consider quantity rather than quality?» — y le opone dos preguntas: por qué quedarse en el nivel más bajo por ser el del mayor número, y si eso no es consecuencia del espíritu democrático que tiene por rasgo de la mentalidad moderna

«Should it not be recognized that even those who would not understand everything would nevertheless derive a perhaps greater benefit from doctrinal exposition than might be supposed?» — sostiene que aun quien no lo entendiera todo sacaría de una exposición doctrinal más provecho del que se supone

«We think that what is important above all else is precisely the restoration of true intellectuality and with it the sense of doctrine and of tradition.» — enuncia lo que propone como remedio: restaurar la intelectualidad verdadera y con ella el sentido de la doctrina y de la tradición

«It is high time to show that religion is something other than a matter of sentimental devotion, something other than mere moral precepts, or the consolations available to souls weakened by suffering, and that one can find in it that ‘solid nourishment' of which St Paul speaks in the Epistle to the Hebrews.» — y cierra apelando al alimento sólido de que habla San Pablo en la Epístola a los Hebreos, para separar la religión de la devoción sentimental y del precepto moral

«We know well enough that this goes against certain fixed habits that are difficult to throw off; but nevertheless, it is not a question of innovation far from it—but on the contrary of returning to the tradition that has been strayed from, of finding again what has been all too willingly lost.» — niega que su propuesta sea innovación: la llama vuelta a la tradición de la que se apartaron

«Would this not be better than making the most unjustified concessions to the modern mind, such as are to be found, for example, in so many apologetical works that strive to reconcile dogma with all that is most hypothetical and least well founded in current science, an effort that has to be repeated all over again» — objeta las obras apologéticas que concilian el dogma con lo más hipotético de la ciencia corriente, y señala que ese esfuerzo hay que rehacerlo cada vez; el tramo se corta en el cambio de plana y sigue preguntando qué pasa cuando esas teorías se reemplazan por otras

«whenever these so-called scientific theories are replaced by others? It would, however, be quite easy to show that religion and science are not really in conflict, for the simple reason that they do not concern the same domain.» — y enuncia su propia salida: religión y ciencia no están en conflicto real porque no tratan el mismo dominio

«Why is there no perception of the danger of even seeming to seek corroboration, in what is most changeable and most uncertain, for doctrine that concerns immutable and unchangeable truths?» — el peligro que señala en esa conciliación: buscar corroboración en lo más cambiante para una doctrina de verdades inmutables

«And what is one to think of those Catholic theologians who are so affected by the ‘scientistic’ mentality that they feel obliged to take into account, in more or less large measure, the results of modem exegesis and ‘textual criticism', when it would be so easy, for anyone who had just a reasonably sure doctrinal foundation, to show their inanity?» — y a los teólogos católicos les imputa dejarse afectar por la mentalidad cientificista al contar con los resultados de la exégesis moderna y la crítica textual

«How can one not see that the so-called ‘science of religions', such as it taught in the universities, has never been anything else in reality but an instrument ofwar directed against religion and, more generally, against all that may still subsist of the traditional spirit, which those who are guiding the modem world in a direction that can only end in catastrophe naturally want to» — lo que le adjudica a la ciencia de las religiones enseñada en las universidades: instrumento de guerra contra la religión y contra lo que subsista del espíritu tradicional; el troceo imprime *ofwar* pegado y *as it taught* sin el verbo, las dos cosas artefacto de OCR

«now to conclude with a question that is of especial interest to us in this domain, why is there so much more or less avowed hostility towards symbolism? Assuredly, because it is a mode of expression that has become entirely foreign to the modem mentality, and because man is naturally prone to distrust what he does not understand.» — explica la hostilidad hacia el simbolismo por ser un modo de expresión ajeno a la mentalidad moderna, y por la desconfianza natural ante lo que no se entiende

«Symbolism is the means best adapted to the teaching of higher religious and metaphysical truths, that is, of all that the modem mind spurns or neglects.» — y le adjudica al símbolo el papel de medio mejor adaptado para enseñar las verdades religiosas y metafísicas superiores

«Symbolism is entirely contrary to rationalism, and all its adversaries behave, some without even being aware of it, as true rationalists.» — opone simbolismo y racionalismo, y llama racionalistas de hecho a sus adversarios, incluso a los que no lo saben

«For our part, we think that if symbolism is not understood today, this is one more reason to insist upon it, expounding as completely as possible the real significance of traditional symbols by restoring to them all their intellectual meaning instead of making them simply a theme of sentimental exhortations—for which, moreover, the use of symbolism is quite pointless.» — declara su propio programa: exponer el significado real de los símbolos tradicionales devolviéndoles su sentido intelectual, en lugar de hacer de ellos tema de exhortación sentimental

«This reform of the modem mentality, with all that it implies, namely the restoration of true intellectuality and of traditional doctrine, which for us are inseparable from one another» — define la reforma que propone como restauración de la intelectualidad verdadera y de la doctrina tradicional, que declara inseparables. El troceo imprime *modem* por moderna, artefacto de OCR

«Bom in 1886, Rene Guenon, was the son of an architect in the conservative French Catholic milieu of Blois. The young Guenon proved to be a precocious if frail scholar, who by his twenty-first year was to abandon an apprenticeship in philosophy and mathematics and pursue instead, through the leadings of a former instructor, an acquisition of the kind of knowledge proffered in the labyrinths of Parisian occultist circles, at this period in full ferment.» — [Perry] la Introduction firmada por Whitall N. Perry data el nacimiento en 1886 y sitúa el abandono de la filosofía y las matemáticas hacia los veintiún años, con el paso a los círculos ocultistas parisinos

«It was just three years later that the opening numbers of a review called La Gnose, started in November 1909, presented the first article published by Guenon, entitled ‘Le Demiurge’.» — [Perry] el primer artículo publicado, en la revista La Gnose de noviembre de 1909

«This writing manifested a profound grasp of metaphysical principles, especially but not uniquely as related to the Hindu Advaita Vedanta.» — [Perry] y lo que le adjudica a ese primer escrito, con su acotación: la vinculación al Advaita Vedanta hindú es especial pero no exclusiva

«We know, however, from other articles of his that appeared in La Gnose until its demise in 1912, and from the titles of lectures (later to become titles of his books) he proposed to give at this period, that the French metaphysician was already essentially in possession of the life work to flow from his pen over the next forty years.» — [Perry] la tesis biográfica de la Introduction: hacia 1912 el autor ya tenía en su poder la obra entera de los cuarenta años siguientes

«Guenon, to be sure, benefited from an uncanny genius for relating back to their archetypal sources the shreds and fragments of traditional teachings seized upon by the occultist societies he frequented, whose errors were to be the target of his refutations in the years to come.» — [Perry] el don que le atribuye —remitir a sus fuentes arquetípicas los fragmentos que corrían por las sociedades ocultistas— y, en la misma frase, que esas sociedades serían después el blanco de sus refutaciones

«But the catalyzing agent that would polarize his pneumatic disposition for the Truth into a real metaphysical adequacy was the contact Guenon had around the year 1908—and of which no details are known—with Hindus of the Advaita» — [Perry] el contacto de hacia 1908 con hindúes de la escuela Advaita, del que la propia Introduction declara que no se conocen detalles

«‘All that we shall do or say’, he wrote, ‘will amount to giving those who come afterwards facilities which we ourself were not given; here, as everywhere else, it is the beginning of the work that is the most painful.’» — [Perry] la frase de Guénon que la Introduction recoge: lo que hagan servirá para dar a los que vengan después las facilidades que ellos no tuvieron

«Guenon felt only too clearly his isolation from the prevailing mentality, but he also knew still more clearly the inability of the ‘opposition’ to gain final ascendency over the Truth.» — [Perry] cómo describe su aislamiento respecto de la mentalidad dominante, y la certeza que le atribuye de que la oposición no prevalece sobre la Verdad

«He also wrote of himself that ‘what we are intellectually we owe to the East alone'.» — [Perry] la declaración de deuda intelectual con el Oriente que la Introduction cita del propio autor

«Besides his contact with Hinduism, Guenon had direct access to Islamic esoterism and also certain connections with Taoism. He himself saw fit for manifold reasons to take Islam as his personal commitment to a spiritual form:» — [Perry] los tres accesos que le adjudica —hinduismo, esoterismo islámico y ciertas conexiones con el taoísmo— y el islam como forma espiritual de adscripción personal

«but to the end of his days he wore a gold ring inscribed with the Sanskritic sacred monosyllable AUM, this being the highest mantra form of the Divine Name in Hinduism.» — [Perry] y el dato con que matiza esa adscripción: hasta el final llevó un anillo de oro con el monosílabo AUM

«The first great response to Guenon’s preparatory work came in the early thirties in the synthesizing effect it had on the vast erudition of Ananda Coomaraswamy, whose writings from there on would be the diffusion of manifold doctrines relating to the philosophia perennis, and whom Guenon would henceforth refer to as a ‘collaborator’.» — [Perry] a Ananda Coomaraswamy le atribuye la primera respuesta de fondo, en los años treinta, y el trato de colaborador por parte de Guénon

«The second and integral fruition of his groundwork came with the arrival on the scene of the young Frithjof Schuon at about the same time as Coomaraswamy—the eldest of the three—and it was he who would give the message its quintessential form.» — [Perry] y a Frithjof Schuon, la forma quintaesencial del mensaje; la Introduction llama a los tres una terna y a Coomaraswamy el mayor de ellos

«The journals in question, now almost unobtainable, are indicated in the list of original sources towards the end of the book.» — [Lings] y remite la identificación de cada revista a la lista de fuentes originales del final

«Thanks also to the translator, this English edition of what is one of Guenon’s greatest works has been enriched by the addition of two more of his articles (chapters 2 and 3).» — [Lings] la edición inglesa no es calco de la francesa: se le añadieron dos artículos más del autor

«On the other hand we have omitted one of the later chapters (71 of the French edition) which in our opinion should not have been included.» — [Lings] y se le quitó uno, el capítulo 71 de la edición francesa, por juicio declarado de los editores

«The same applies to the also omitted closing paragraphs of chapter 6, which have nothing to do with symbolism and which raise certain problems that call for more annotations than we would venture to give.» — [Lings] la segunda supresión, los párrafos finales del capítulo 6, con el motivo dicho: no tocan el simbolismo y pedirían más anotación de la que los editores se atreven a dar

«We are grateful to Richard Nicholson and Liadain Sherrard for their help in revising parts of the translation.» — [Lings] los dos nombres a los que atribuye la revisión de partes de la traducción

«The outstanding greatness of this book has two aspects, one that it shares with all that is best in Guenon’s writing, and one that is unique.» — [Lings] el prólogo separa dos méritos del libro, uno común a la obra del autor y otro propio de este volumen

«This latter aspect is the vision that it opens up to us of a remote past going beyond historic times.» — [Lings] y nombra el propio: la perspectiva de un pasado remoto que va más allá de los tiempos históricos

«The universal language of symbolism is as old as humanity; and the light which Guenon throws on the intelligence and the intellectual unanimity of the ancient world is enough to dispel forever any lingering illusions about primitive man that we have subconsciously retained from our education.» — [Lings] lo que le atribuye a esa perspectiva: disipar las ilusiones sobre el hombre primitivo heredadas de la educación

«It was his function, in a world increasingly rife with heresy and pseudo-religion» — [Lings] la función que le adjudica al autor, situada en un mundo que describe como cargado de herejía y pseudo-religión

«we are deeply indebted to him for having restored to ‘orthodoxy’ the full rigour of its original meaning, rectitude of opinion, rectitude which compels the intelligent man not merely to reject heresy but also to recognise the validity of all those faiths that conform to the above mentioned criteria on which his own faith depends for its orthodoxy.» — [Lings] el prólogo le adjudica haber devuelto a la ortodoxia su sentido original de rectitud de opinión, y de ahí saca la obligación de reconocer la validez de las demás fes que cumplan el mismo criterio

«The first of these is the way of return to the primordial perfection which was lost at the Fall; the second, which presupposes the first, is the way to Gnosis, the fulfilment of the precept Gnothi Seauton, Know Thyself.» — [Lings] cómo distingue los dos: los Menores devuelven a la perfección primordial perdida en la Caída, los Mayores llevan a la Gnosis y suponen a los primeros

«This One Ultimate End is termed in Christianity Deificatio, in Hinduism Yoga (Union) and Moksha (Deliverance), in Buddhism Nirvana (Extinction—of all that is illusory), and in Islamic mysticism or Sufism Tahaqquq (Realisation—glossed by a Sufi Saint as ‘self-realisation in God’).» — [Lings] la serie de equivalencias con que nombra ese fin único en cinco tradiciones, glosando el tahaqquq islámico por boca de un santo sufí

«The Mysteries are, explicitly, or implicitly , 1 the main theme of Guenon’s writing, and the reader will see that Fundamental Symbols is very far from being an exception in this respect.» — [Lings] declara los Misterios tema central de toda la obra del autor y niega que este volumen sea excepción

«Let it be simply added that in the domain of the sacred the science of sciences is metaphysics which, in its highest reaches, is theology in the literal sense of a study of the nature of God.» — [Lings] la jerarquía que enuncia: en lo sagrado la ciencia de las ciencias es la metafísica, y en su cima la teología entendida literalmente como estudio de la naturaleza de Dios

«The science of sciences demands to be fulfilled by its subjective counterpart which is, precisely, the passage through the Greater Mysteries, and symbols are fundamental according to the measure of their eloquence in expressing aspects of the Truth and of the Way.» — [Lings] y el lugar que le da al símbolo: la ciencia se completa con el paso por los Misterios Mayores, y los símbolos son fundamentales según su elocuencia

«On the basis of this universality, often known as religio perennis, it was also Guenon’s function to remind us that the great religions of the world are not only the means of man’s salvation but that they offer him beyond that, even in this life, two esoteric possibilities which correspond to what were known in» — [Lings] la universalidad que el prólogo llama religio perennis, y las dos posibilidades esotéricas que atribuye a las grandes religiones más allá de la salvación; el tramo se corta en el cambio de plana y sigue con la equiparación a los Misterios Menores y Mayores grecorromanos

«[In the teaching of St Thomas Aquinas, creatures come forth from God firstly into angelic intellect, and secondly into individual existence. Tr.]» — [Tr.] la nota entre corchetes firmada por el traductor, que remite la misma idea a la enseñanza de Santo Tomás de Aquino

«[Published in Regnabit, Januaiy 1926. with reference to an article by the Rev Felix Anizan entitled. ‘If We Knew How to Look' (in the November 1925 issue of the same journal), which insisted particularly on the importance and the value of the symbol of the Sacred Heart.]» — [Vâlsan] la nota entre corchetes sin firma que sitúa el capítulo 4 en Regnabit de enero de 1926 y lo liga a un artículo del Rev. Felix Anizan. El troceo imprime *Januaiy* por January, artefacto de OCR

«[Cf.. Introduction to the Study of the Hindu Doctrines, Part n. chapter 7; and L'Esoterisme de Dante, 1925 (and later editions). After writing this present article. Rene Guenon often returned, in other books and articles, to the doctrine on which symbolism is based, especially in The Symbolism of the Cross, and in Aperfus sur I'lnitiation, ch. 16-18.]» — [Vâlsan] y la que remite a otros libros del autor sobre la doctrina del símbolo, entre ellos The Symbolism of the Cross

«[A parallel text of St Thomas Aquinas can be cited: 'A thing may be necessary to a given end in two ways. First, as that without which it is absolutely impossible to attain the end: thus nourishment is necessary in order to conserve life. In another way. as that by which one better and more conveniently attains this end: thus the horse is necessary for travel’ (Summa Theologlca in, q I. a 2). This caused the Rev Anizan to write: 'Sicut equus necessarlus est ad iter, say the Vedas and the Summa Theologlca’ (Regnabit , November 1925)]» — [Vâlsan] la nota que empareja la comparación del caballo con un pasaje de la Summa Theologiae y recoge la fórmula con que el Rev. Anizan juntó los Vedas y la Summa

«The Holy GraO, Its Legends and Symbolism, by Arthur Edward Waite. London, 1933.» — la referencia bibliográfica del libro de Arthur Edward Waite que el capítulo 6 discute; el troceo imprime *GraO* por Grail, artefacto de OCR

«[The French text has one-sighted, printing these English words literally. This may well have been an aural misapprehension of ‘one-sided' which, of course, is a common English idiom: nevertheless, one-sighted is not altogether inept in the present context. Tr.]» — [Tr.] la nota del traductor sobre el one-sighted del texto francés, que propone leer como mala audición de one-sided sin descartar el sentido que tiene tal cual

«[If Guenon himself had been able to edit this early article for the present book he would no doubt have pointed out, as he did to me, that athanor is in fact a transcription ofthe Arabic at-tarmur (the furnace), but that its resemblance to the Greek word is none the less significant according to the Hindu principle of nirukta-Ed.]» — [Ed.] la nota entre corchetes firmada por el editor enmienda esa etimología: dice que athanor transcribe el árabe at-tannur, el horno, y que Guénon se lo señaló en persona, sin que por eso la semejanza con el griego deje de ser significativa según el principio hindú de nirukta. El troceo imprime *at-tarmur* y *ofthe* pegado, artefactos de OCR

«List of Original Sources (Abbreviations: R = Regnabit, V.l. = LeVoile d'Isis, E.T. = Etudes Traditionnelles, C.S. — Cahiers du Sud.)» — la lista de fuentes originales que cierra el volumen declara las cuatro revistas de procedencia de los capítulos, con sus abreviaturas: Regnabit, Le Voile d'Isis, Études Traditionnelles y Cahiers du Sud

«The following list is arranged in chronological order; additional bibliographic details will be available in major libraries, and certainly in the National Union Catalog (USA). Where an English translation exists, only the English language title, in italics, is given. An asterisk follows the title in the case of the author’s major works. From 1921, when Guenon’s first two books appeared, the principal titles have been kept in print almost without interruption.» — y la lista de libros del autor declara su criterio: orden cronológico, título inglés cuando hay traducción, asterisco para las obras mayores, y la permanencia en catálogo desde 1921

«Kabbalah. 34f, 37f, 75, 85, 91, 95, 100, iogf, 150, 2o6f, 219, 221, 223, 229, 233f, 246. 2561T, 288, 297. 306 Kaldes 116 Kala 243ff Kali-yuga 103, 115 Kalki-avatara 106. 130 Kalpa 113 Kama-deva 245 Kameios 13 iff Katha-Sarit-Sagara 310 Katha Upanishad 146!, 152, 220» — el índice onomástico del volumen, del que se levanta una entrada como muestra: la de Kabbalah, con su reenvío a casi treinta planas, junto a Kaaba, Kali-yuga y el Katha Upanishad; el troceo hereda los errores de OCR del índice

«HIS LONG AWAITED VOLUME is presented here in English for the first time; and since it constitutes one of Guenon’s greatest works, its publication must be counted as one of the gfeat literary events of this century.» — [solapa] la contratapa del editor presenta el volumen como primera aparición en inglés y llama a su publicación acontecimiento literario del siglo. El troceo imprime *gfeat* y pierde la te de la capitular, artefactos de OCR