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.

This companion volume to Perspectives on Initiation, was the first thematic collection of his Guénon's writings published after his death. In Perspectives Guénon defined the precise nature of initiation as the transmission of a spiritual influence intended to permit a being in the human state to attain the spiritual degree designated in several Traditions as the "Edenic State," thence to rise to higher states, and finally to what has been called both "Deliverance" and the state of "Supreme Identity." Initiation and Spiritual Realization, the closest thing to a work on "spiritual direction" René Guénon ever wrote, further clarifies these themes, touching upon such topics as initiatic grace, the various types and functions of the spiritual master, obstacles the aspirant is likely to encounter, different modes of contemplation, and the degrees of spiritual realization. The text falls into four parts. The first examines the mental and psychological obstacles that may hinder comprehension of the initiatic point of view and the quest for initiation. The second develops key points concerning the nature of initiation and its preconditions (one of the most commonly misunderstood being the need to conform to the essentials of a traditional exoterism). The third considers certain degrees of that spiritual realization which everything preceding it aims to make more easily understandable and accessible. Finally, the last three chapters, the real keys to both books, provide a comprehensive metaphysical account of the possibility of a total spiritual realization starting from our corporeal state-a realization that belonged by nature and function to the Divine Messengers called by the various traditions Prophet, Rasul, Bodhisattva, and Avatara.