Why do those who claim to resist the West speak only in its tongue? The postmodern mind repeats what it thinks it rejects. Its critique of power and truth proceeds within the same framework that first severed truth from principle. 🧵
2/ After discarding dialectic and phenomenology as excessive constraint, constructionism appeared. It replaced reality with relation and made knowledge a function of language. The intellect, deprived of measure, turned upon its own act of knowing.
3/ The postcolonial thinker called this liberation. Yet what he adopted was the last phase of Western thought. His revolt affirmed what it denied, for it accepted the premise that truth is made, that being has no order beyond choice.
4/ When progress abandoned its Christian content, arbitrarism presented itself as universal. Will replaced hierarchy. Freedom became detachment from cause, and modernity took this absence of ground as the mark of its maturity.
5/ Modernity then declared itself no longer Western but simply human. Its sciences and rights named themselves neutral. What had arisen from a particular history concealed itself beneath the language of necessity and reason.
6/
The result is exhaustion. The same principles that built the modern world now dissolve it. What calls itself postmodern is its continuation, extending the severance of truth from being until no centre remains.
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Or opinion, or discourse. It is knowledge of the unconditioned Principle, beyond nature and becoming, containing all possibilities without being contained. It knows by identity rather than by proof, by direct presence rather than concept, here and now
2/ Truth is one; forms differ by race and cycle. Where symbol and rite remain, realization is possible; where only discourse survives, knowledge is broken into fragments and mistreated as thought instead of being.
3/ Metaphysics does not study effects, but cause as such. Science measures phenomena; philosophy turns within abstraction.
The Principle cannot be defined, only unveiled. One removes veils of ego (by symbol, rites, and silence) until the Intellect awakens to what always was.
In 21st century, spiritual marketplace overflows with self-proclaimed gurus and instant paths. Yet most offer ‘psychological comfort’, not inner transformation.
Without ontological continuity, seekers consume shadows in the cave wall. 🧵
Regularity is not tradition for tradition's sake. It is the cosmic law of transmission. Modernity's rupture from this law leaves humanity spiritually adrift, grasping at fragments while the whole remains obscured. This is why lineage matters now. (2)
🧵 Thread based on Chapter 6: “Analogous Considerations Drawn from the Study of the Dream State” from The Multiple States of the Being — by René Guénon — The only true metaphysician in recent times.
1/ Dreams are not mere subjective illusions. They are real states of existence — subtler than waking life, but still within the domain of individual manifestation. The study of dreaming offers a symbolic analogy for understanding other planes of being.
2/ Each state of being is defined by a set of conditions. The waking state is governed by sensory input, corporeal interaction, and spatial-temporal fixation. The dream state operates on a different set of coherent conditions — more fluid, less dense, but no less structured.
Apart from its scientific, educational, and other exoteric impact, Islam exerted a hidden influence in the West: subtle, initiatic, and largely unnoticed by those unaware of metaphysical transmission.
2/ It would be inaccurate to speak of this influence in terms of external expansion or political power. It concerned neither conversion nor domination. It touched what still retained, within Western forms, a connection to higher principles.
3/ This influence occurred where certain symbolic, artistic, or intellectual forms remained open to vertical influx.
In modern languages, “poverty” implies lack. But in the metaphysical order, al-faqr signifies detachment from what is not the Real. It is not absence of things, but absence of selfhood. The faqīr is poor not because he owns nothing—but because he is nothing.
2/ The individual, insofar as he is individual, is nothing. No quality, no act, no state belongs to him in truth. He subsists entirely by the Principle, without which he would vanish. To know this is poverty. To live it is fanā’.
3/ Detachment follows necessarily. When the being recognizes that all manifestation is illusory in relation to the Principle, he becomes indifferent to its forms. Not passively—but with a lucidity that dissolves their claim to reality.
Salafīs/Wahhābīs are among the most intellectually dishonest and egotistical groups in existence. They stubbornly reject truth, hiding behind articles, links, and the names of select shuyūkh they blindly follow (taqlīd).
2/ They cannot think straight; their brain fuses when shown their flaws. They resort to ad hominem and takfir when out of filthy tricks. They claim to follow only the Qurʾān and Sunnah, but barely engage beyond a few verses.
3/ —perhaps 20—and around 30 bookmarked ḥadīths cherry-picked from websites like . Their approach to learning Islam is superficial, relying on Google searches rather than deep study. They sideline the broader Qurʾān and Sunnah, fixating on interpretationssunnah.com