'The contingent being may be defined as one that is not self-sufficient, not containing in himself the point of his existence; it follows that such a being is nothing by himself and he owns nothing of what goes to make him up. Such is the case of the human being in so far as he is individual, just as it is the case of all manifested beings, in whatever state they may be for, however great the difference may be between the degrees of Universal Existence, it is always as nothing in relation to the Principle. These beings, human or others, are therefore, in all that they are, in a state of complete dependence with regard to the Principle “apart from which there is nothing, absolutely nothing that exists”; it is the consciousness of this dependence which makes what several traditions call “spiritual poverty”. At the same time, for the being who has acquired this consciousness, it has, as its immediate consequence, detachment with regard to all manifested things, for the being knows from then on that these things, like himself, are nothing, and that they have no importance whatsoever compared with the absolute Reality. This detachment implies essentially and above all, in the case of the human being, indifference with regard to the fruits of action as is taught particularly in the Bhagavad-Gita, and which enables the being to escape from the unending chain of consequence which follows this action; it is “action without desire” (nishkâma karma), while “action with desire” (sakama karma), is action carried out in view of its fruits.'
'The Crisis of the Modern World'By Rene Guenon (Author)
It is no longer news that the Western world is in a crisis, a crisis that has spread far beyond its point of origin and become global in nature. In 1927, René Guénon responded to this crisis with the closest thing he ever wrote to a manifesto and 'call-to-action'. The Crisis of the Modern World was his most direct and complete application of traditional metaphysical principles-particularly that of the 'age of darkness' preceding the end of the present world-to social criticism, surpassed only by The Reign of Quantity and the Signs of the Times, his magnum opus. In the present work Guénon ruthlessly exposes the 'Western deviation': its loss of tradition, its exaltation of action over knowledge, its rampant individualism and general social chaos. His response to these conditions was not 'activist', however, but purely intellectual, envisioning the coming together of Western intellectual leaders capable under favorable circumstances of returning the West to its traditional roots, most likely via the Catholic Church, or, under less favorable ones, of at least preserving the 'seeds' of Tradition for the time to come.