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René Guénon (1886-1951) was one of the great luminaries of the twentieth century, whose critique of the modern world has stood fast against the shifting sands of intellectual fashion. His extensive writings, now finally available in English, are a providential treasure-trove for the modern seeker: while pointing ceaselessly to the perennial wisdom found in past cultures ranging from the Shamanistic to the Indian and Chinese, the Hellenic and Judaic, the Christian and Islamic, and including also Alchemy, Hermeticism, and other esoteric currents, they direct the reader also to the deepest level of religious praxis, emphasizing the need for affiliation with a revealed tradition even while acknowledging the final identity of all spiritual paths as they approach the summit of spiritual realization.

Spiritual Authority and Temporal Power is an analysis of cyclical manifestation, and more specifically of the relationship between royal and sacerdotal power. In accord with the Hindu doctine of the manvantara and Plato's depiction of historical degeneration in the Republic, Guénon considers history here as a series of "revolts" of lower castes against the higher. The kshatriyas (warriors) revolt against the brahmins (priests), thus setting the stage for the revolt of the vaishyas(loosely, the bourgeoisie) as in the French revolution), and finally of the shudras (the proletariat) as in the Russian revolution. From one point of view this is a progressive degeneration; from another it is entirely lawful, given the "entropic" nature of manifestation itself. External, historical descent reflects an inner degeneration: knowledge (the celestial paradise) is eclipsed by heroic action (the terrestrial paradise), which is in turn overrun by the inertia and agitation of the passions. Yet the nadir of degeneration is also the point of renewal: the dawning of the Heavenly Jerusalem-spiritual Knowledge-which begins a new cycle of manifestation. Touching first on India and the medieval West, Guénon then illustrates his point by citing quarrels over investiture and disputes of certain French kings with the papacy as evidence of a deviation in Christianity. In the preface he refers to recent 'incidents' that had drawn attention to this general question, and although he says that his deliberations are not meant to deal directly with them, it may be of interest to note that the events concerned centered on a confrontation in 1926 between the political organization Action Française and Pope Pius XI.