¶2 It remains for us to say a few words about what we might call the practical bearing of such a study; we could neglect this bearing or disinterest ourselves in it if we had kept to pure metaphysical doctrine, in relation to which every application is only contingent and accidental; but here it is precisely applications that are in question.1 These applications have, moreover, apart from any practical point of view, a twofold raison d’être: they are the legitimate consequences of principles, the normal development of a doctrine which, being one and universal, must embrace all orders of reality without exception; and, at the same time, they are also, for some at least, a preparatory means for rising to a higher knowledge, as we have explained with regard to ‘sacred science’.2 But, moreover, when one is in the domain of applications, it is not forbidden to consider them also in themselves and in their own value, provided that one is never led thereby to lose sight of their connection with principles; this danger is very real, since it is from this that the degeneration which gave birth to ‘profane science’ results,3 but it does not exist for those who know that everything derives and depends entirely on pure intellectuality, and that what does not proceed from it consciously can only be illusory.4 As we have already repeated very often, everything must begin with knowledge; and what appears to be the furthest from the practical order is nevertheless found to be the most effective in that very order, for it is that without which, there as elsewhere, it is impossible to accomplish anything really valid, anything other than a vain and superficial agitation.5 This is why, to return more particularly to the question that now occupies us, we can say that if all men understood what the modern world truly is, it would cease immediately to exist, for its existence, like that of ignorance and of all that is limitation, is purely negative: it exists only by the negation of traditional and supra-human truth.6 This change would thus take place without any catastrophe, which seems almost impossible by any other means; are we therefore wrong to affirm that such knowledge is susceptible of truly incalculable practical consequences? But, on the other hand, it seems unfortunately very difficult to admit that all men can attain to this knowledge, from which most men are certainly further away than they have ever been;7 it is true that this is in no way necessary, for a small elite, but sufficiently strongly constituted to give a direction to the mass, which would obey its suggestions without even having the least idea of its existence or of its means of action, would suffice;8 is the effective constitution of this elite still possible in the West?9
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Summary

Guénon discusses the practical bearing of his study, noting that while applications are contingent relative to pure metaphysics, they have a twofold justification: they are legitimate consequences of principles and, for some, a preparatory means to higher knowledge. He allows that applications may be considered in themselves, provided their connection to principles is never lost—a danger that gave rise to ‘profane science’. He insists that everything must begin with knowledge, and that what seems furthest from practice is often most effective in that order. If all men understood what the modern world truly is, it would cease to exist, since its existence is purely negative, based on the negation of traditional truth. Such knowledge would have incalculable practical consequences, but it is unlikely that all men can attain it; a small, well-constituted elite could direct the mass without the mass even knowing of its existence. The question remains whether such an elite can still be constituted in the West.

General notes

  1. portée pratique des applications traditionnelles — Rendered as ‘practical bearing of traditional applications’. Guénon distinguishes two levels: pure metaphysics (which does not need applications) and the domain of applications (where principles unfold in the social, political order, etc.). It is this second level that he treats here. ↩︎
  2. « science sacrée » — Rendered as ‘sacred science’. Guénon means by this expression traditional metaphysical knowledge, which unites theory and practice, knowing and being. It serves as a preparation for pure intellection. ↩︎
  3. « science profane » — Rendered as ‘profane science’. Guénon opposes sacred (traditional) science to profane (modern) science. The degeneration comes from the separation of applications from principles, producing a fragmented and unfounded knowledge. ↩︎
  4. tout dérive de la pure intellectualité — Rendered as ‘everything derives from pure intellectuality’. Guénon reaffirms the fundamental principle: all valid reality (theoretical or practical) must proceed from pure intellective knowledge. What is separated from it is illusion. ↩︎
  5. tout doit commencer par la connaissance — Rendered as ‘everything must begin with knowledge’. Guénon states the traditional principle of the primacy of knowledge over action. Without knowledge of principles, all action is blind and ineffective. ↩︎
  6. le monde moderne n’existe que par la négation de la vérité — Rendered as ‘the modern world exists only by the negation of truth’. Guénon affirms that modern civilisation has no positive reality: it is a privation, a lack. If one became aware of this negation, it would vanish like darkness before light. ↩︎
  7. la plupart des hommes sont plus loin que jamais de la connaissance — Rendered as ‘most men are further than ever from knowledge’. Guénon observes the progress of metaphysical ignorance in the modern world. The distance separating men from truth has never been so great. ↩︎
  8. l’élite dirige la masse par suggestion — Rendered as ‘the elite directs the mass by suggestion’. Guénon reaffirms the role of the intellectual elite: it need not be known to the mass in order to act upon it. Its influence is exercised by a quasi-unconscious suggestion, as he explained earlier with regard to modern ‘suggestions’. ↩︎
  9. la constitution d’une élite est-elle encore possible en Occident — Rendered as ‘is the constitution of an elite still possible in the West?’. Guénon poses the crucial question: is the West, with its materialist mentality and hostility to all tradition, still capable of producing an authentic intellectual elite? The answer remains open. ↩︎