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Returning to the Essential
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Returning to the Essential: The Selected Writings of Jean Biès
Returning to the Essential: The Selected Writings of Jean Biès
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Comparative Religion

Price:  $19.95

ISBN:  0-941532-63-1
Book Size:  6" x 9"
# of Pages:  352
Language:  English

This is the first presentation to the English speaking world of the writings of Jean Biès, one of the great poets of our time whose work also constitutes a compelling critique of the de-sacralization of the modern world. Recipient of the prestigious High Prize of the Society of French Poets and Chevalier of the French Legion of Honor, Biès introduces the contemporary reader to the treasury of metaphysical, esoteric and spiritual teaching from diverse sacred sources and his writings never fail to blend meaning and beauty. His words are rooted in the inexhaustible ground of the Perennial Philosophy: the language of the Essential to which this book invites us to return. Meeting Jean Bies on this ground will inspire readers who are moved by the sacred. Returning to the Essential contains an introduction by Patrick Laude.
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Detailed Description of Returning to the Essential

This is the first presentation to the English-speaking world of the writings of Jean Biès, one of the great spiritual poets of our time whose work also constitutes a compelling critique of the de-sacralization of the modern world. Recipient of the prestigious High Prize of the Society of French Poets and Chevalier of the French Legion of Honor, Biès introduces the contemporary reader to the treasury of metaphysical, esoteric and spiritual teaching from diverse sacred sources and his writings never fail to blend meaning and beauty. His words are rooted in the inexhaustible ground of the Perennial Philosophy: the language of the Essential to which this book invites, inspiringly, to return.

Having received the prestigious High Prize of the Society of Poets, Jean Biès is known in France as one of the most important traditionalist philosophers and poets of our time. His more than twenty books, from which these selected writings are taken, present the metaphysical and esoteric teachings of the great religions of the world; they include travel writings and intimate portraits of sacred sites such as Mount Athos and Benares, and multiple collections of poetry. Previously unknown to the English speaking world, Jean Bies must be counted as one of the premier twentieth century exponents of the Perennial Philosophy. Returning to the Essential contains an introduction by Patrick Laude.

About the Author(s)

Jean Biès

The author of more than thirty books and numerous articles on philosophy, comparative religion, poetry and travel, Jean Biès is former professor of Greek Literature and the University of Pau, France. A Chevalier of the French Legion of Honor and recipient of the High Prize of the Society of French Poets, since 1962 he and his wife have lived in a country home “Saint Michel la Grange” at the foot of the Pyrennees.

An anthology of the writings of Jean Biès was published under the title Returning to the Essential: The Selected Writings of Jean Bies (World Wisdom, 2004). The following articles by Jean Biès have also appeared in these books by World Wisdom: “Sacredness” in Light from the East: Eastern Wisdom for the Modern West, and “Theology of the Icon” in Ye Shall Know The Truth: Christianity and The Perennial Philosophy.

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Deborah Weiss-Dutilh

Deborah Weiss-Dutilh was born in Los Angeles, California. She holds a Bachelor of Arts degree in French from the University of California, and a teaching credential in English. Her studies led her to the Sorbonne and to Pau, France, near the Pyrénées, where she lives with her husband and two sons. Studies in psychotherapy, with a keen interest in the link between psychology, spirituality, and philosophy sparked her friendship with Jean Biès and their subsequent collaboration. She has translated Returning to the Essential: The Selected Writings of Jean Bies .

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Patrick Laude

Patrick Laude is a writer, editor, professor, and researcher in the fields of language, literature, symbolism, and mysticism. He is a professor at Georgetown University, currently at their School of Foreign Service in Qatar. Laude's writings have been published in the US and Europe in numerous journals. Dr. Laude's extensive contributions to World Wisdom include:

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Reviews of Returning to the Essential

"These texts and their excellent translation by Deborah Weiss-Dutilh offer us a new aspect of the Perennialist school that has now been made available to an English-speaking audience. [This anthology of the writings of Jean Biès is both] an original contribution to what S.H. Nasr called 'the rediscovery of the Tradition,' and an invitation to the return to the essential Unity of the Supreme Self. In his works, Biès bears witness to the contemporary radiating influence of the sophia perennis, and [in the following quote] reminds us that from the throes of the Dark Age is to be born a new Golden Age whose sages are the door keepers: 'The time of the essential takes its time: it has the talent for maturing. It is the one made by the sages.'"

Sophia Journal

"This book is an excellent introduction to the writings of Jean Biès, whose works are only now being translated into English…Biès contrasts the modern world with that of traditional societies, and in so doing writes at length on how Subversion has taken a hold on Western thought in the modern world, which he believes has been responsible for "arranging life in such a way that business as well as pleasure contributes to lowering the mental level of the greatest number possible". He considers that Subversion always resorts to double talk. "After having encouraged disorder for as long as necessary, it devotes itself to passing on its order as the only one that is real and fair; that is to say, in the case of passive and unconscious resistance, by insinuating itself into minds by gradual conditioning adapted to the circumstances, or In the case of active resistance, by imposing itself on them with force and terror. It goes into its plan by discrediting in advance everything that risks opposing it." …Biès' writings are a valuable contribution to an understanding of how the West can emerge from the darkness of the modern age - a period of time known as the Kali Yuga - into the light of spiritual awareness, for he draws upon the wisdom of the East to dispel the loss of faith and spiritual malaise of the West. …This is an important book, valuable not only for its incredible insights into subversion - so relevant to these dangerous times - and its discussion of spiritual ecology, but for its elegance of writing, for Biès is also a poet, and the beauty of the written word shines like a light throughout this book. He not only defines our problems but also gives us tools that may help us overcome them. Like René Guénon he is a visionary whose writings have been neglected by the English-speaking world for far too long.

- Angela Malyon-Bein, Resurgence Magazine

"Jean Biès brings a new genre to Traditionalist literature characterized by a freshness, a humanity, and a lyricism all of his own. He emerges from the pages of this compelling book as one of the most distinguished contemporary exponents of sophia perennis."

- Wolfgang Smith, author of The Quantum Enigma and Cosmos and Transcendence

"Jean Biès: pilgrim, poet, perennialist philosopher, scholar, teacher, and author of an elegant body of work hitherto little-known in the Anglophone world. This glittering selection of gems includes several charming fragments of autobiography, limpid metaphysical expositions and meditations resonating with the wisdom of the ages, as well as a series of provocative aphorisms. Marvellous! A most welcome addition to World Wisdom's Perennial Philosophy series."

- Harry Oldmeadow, La Trobe University, and author of Traditionalism: Religion in the Light of the Perennial Philosophy and Journeys East: 20th Century Western Encounters with Eastern Religious Traditions

"This is a unique anthology collecting biographical memories, doctrinal insights and unpublished fragments. Jean Biès thus reveals a little known side of the Perennialist school. His writings demonstrate a great poetic and literary sensitivity without ever being contrived or merely eloquent. As an author so far virtually unknown in the U.S., this most valuable translation by Deborah Weiss-Dutilh will no doubt enable American Traditionalists to discover the depth of Jean Biès’ thought."

- Patricia Reynaud, Miami University

"I have the utmost esteem for Jean Biès who, being among the Christians 'awakened' by René Guénon, has contributed to a renewal of the understanding of Christianity by a return to the sources, too long forgotten, of philosophy, theology, and traditional exegesis."

- Jean Hani, author of The Symbolism of the Christian Temple

"World Wisdom publishers continues to offer works of uncommon merit in the realm of traditional thought. Returning to the Essential, by Jean Biès, a contemporary French writer of great integrity and depth, is such a work. The author has not been afraid to turn his gaze "outside the ranks of convention", to "think outside the box". Through reading this book one can share in the too seldom encountered intellectual riches of a writer who is not only unconventional in the best sense, but who is also rightly oriented."

- Alvin Moore, Jr., author and translator

"This book is quite precious for Christians who are looking for a true ecumenism between the various denominations, and who are attempting to rediscover their deepest spiritual roots. Jean Biès, with a very touching and personal style, invites us to go back, precisely, to the essential: to the obvious absoluteness of God (and His existence and presence in our hearts and minds), and to prayer at all levels. Jean Biès is a sure guide in this chaotic world. He convinces us that we unknowingly waste our time in passing pursuits when instead we should cling to the essential, that is, to Truth, the Good and the Beautiful."

- Jean-Pierre Lafouge, Marquette University

Table of Contents for Returning to the Essential

Introduction by Patrick Laude


1. God’s Bookshop
2. Sharing the Fire
3. Evenings at La Fragnière
4. A Lifetime in a Flower


5. Stratagems and Great Maneuvers
6. Debacle of a Thought
7. The Profaned Sanctuary
8. About an Intellectual Reform


9. The Theology of the Icon
10. The Paradoxical Country
11. Deification
12. A Flower-like Gesture
13. Sandalwood
14. Sacredness
15. What Have We Come Looking For?
16. About the Spiritual Master


17. The Tree
18. The Bird
19. The Harmonics of Unity


20. Approach to Esotericism
21. Answers to Some Questions
22. The Remembrance of the Name
23. Christian Esotericism and Primordial Tradition
24. Seeds of Awakening (unpublished fragments)


Excerpts from Returning to the Essential

The Following is the Introduction to

Returning to the Essential: The Selected Writings of Jean Biès

by Patrick Laude, Georgetown University.

In the last few decades, the family of thought that has come to be known in the English-speaking world as the “perennialist school” has generally been designated in the French-speaking world by the two adjectives traditionnel and traditionaliste. These latter two terms have had the important merit of underlining a deeper and richer understanding of the devaluated and flattened word “tradition,” highlighting both its sacred and integral implications by contrast with the all too common view that equates tradition with stifling custom and lack of imagination. One of the signal contributions of this school has been to introduce contemporary readers to a definition of Tradition that is indissociable from its divine and supernatural origin, and which emphasizes the imperative need of the sacred means that it provides in view of returning to the Essential. On the other hand, it must be acknowledged that these two terms—especially traditionaliste—can be somewhat ambiguous or even misleading since they also routinely refer, at least in France, to that portion of the Catholic Church that has radically rejected the dogmatic and liturgical innovations of the Council of Vatican II.

Be that as it may, while the perennialist school has often been characterized in the Anglophone world as stemming from a triad of philosophical fathers comprised of René Guénon, Ananda K. Coomaraswamy and Frithjof Schuon, the école traditionaliste has tended to be more emphatically and exclusively considered, in the Francophone world, as springing forth from René Guénon’s seminal works alone. This holds true for a variety of reasons, all more or less related to Guénon’s privilege of anteriority, and to the specifically French modality of the mindset through which he distilled universal principles. As has sometimes been implied, Guénon’s work has the somewhat paradoxical characteristic of expressing the substance of Shankaracharya’s teachings in the language of René Descartes, a language that has been associated—for better or worse—with a sense of rational clarity which is particularly fit for metaphysical and philosophical exposition.

René Guénon’s work first appeared in a country that had just passed from the celebrated status of “eldest daughter” of the Roman Catholic Church to that of a land undergoing radical and vehement laicization, as evidenced in the Law of 1905 mandating the separation of Church and State—and this, following more than twelve centuries of quasi-constant union between the two. In the early twentieth century, the new “gospel” of the French Republic was disseminated through the secular and anti-clerical “seminaries,” the Ecoles Normales, in which schoolteachers were trained to become the apostles of the new values that were to substitute the previously pervasive ones of the Catholic Church in matters of mind and soul. If the French Revolution was the end of what had remained of traditional France politically, the Third Republic—which lasted almost seventy years, till the beginning of the Second World War—put an end both socially and culturally to what had still managed to survive this revolutionary onslaught, the industrial revolution, and the ascent of the bourgeoisie. The fact that France is today one of the most non-religious countries in the world is primarily a consequence of the ideological effectiveness of the Third Republic and its transformation of a whole society. It is indeed an irony of history—and no doubt also a compensation—that the initial steps of the perennialist school, or le courant traditionaliste—a current of thought that was to articulate the most radical critique ever of the modern world—were taken in the very country that had shown itself to be arguably the most anti-traditional in the world, through its inauguration of both the intellectual Enlightenment—the Lumières of the Encyclopédistes—and the French Revolution of 1789. Guénon himself came from a Catholic lineage that was representative of what remained of the social and cultural Ancien Régime, and his antagonistic relationship with the French academic structure and milieu was in a sense symptomatic of the opposition between two worlds. Be that as it may, it is all too rarely mentioned that the country of Voltaire is also that of Guénon, although it is obviously less often recognized as the latter than as the former.

In the wake of Guénon’s work, the publication of which spanned over thirty years until his death in Cairo in 1951, a large segment of traditional works were published in French, and in France in particular. Most of this production issued from collaborators of Guénon or from individuals who were profoundly marked by his writings, and who often had connections with him in the form of personal relationships or correspondence. The works of Frithjof Schuon, Titus Burckhardt, Leo Schaya, Michel Valsân, Jean Borella, Jean Canteins, Jean Hani, Jean-Louis Michon, and others, were, with a very few exceptions, written in the same language as Guénon. They were, moreover, made available by French publishing houses such as Gallimard, Editions Traditionnelles, or Dervy. Among these works, only Schuon’s and Burckhardt’s, and to a much lesser extent Schaya’s and Borella’s, have been made available in English translations in print. The works of Jean Biès are situated in this intellectual lineage. He belongs to what could be called the second generation of traditionalist writers, the generation of Seyyed Hossein Nasr, Jean Borella and those others who were born between the two world wars. This generation makes the link between the generation of the “fathers” of the movement, who grew up in a world that still conserved some residual traces of traditional principles, and the generation of those who were born after the Second World War, in a world that had already become almost completely topsy-turvy.

Jean Biès was born in Bordeaux, but spent the first years of his life in Algeria, which he left when he was just twenty-four. The years of his youth in Algeria marked his first contact with the world of Tradition, in the context of an Islamic tradition that was then still relatively alive. Jean Biès’ biography reflects a simple life that has revolved around writing, teaching, and meeting with remarkable men and women and many individuals in search of spiritual light; this has been punctuated by some essential intellectual discoveries and spiritual encounters (Guénon in 1951, Schuon in 1967, Mary-Madeleine Davy in 1981), as well as some inspiring voyages (Greece in 1958, India in 1973). Biès is an erudite scholar, and he was an inspiring teacher—some of his former students, who have remained in contact with him throughout the years, have become well-known figures, such as the former French Minister of Education François Bayrou—but he has always remained a very “independent scholar,” shunning the academic establishment and ideological cliques.

Jean Biès’ works remain unknown in the English-speaking world and this situation calls for some words of explanation. Less profusely speculative—in the highest sense of the term—than those of Leo Schaya and Jean Canteins, less technically initiatic than those of Michel Valsân, less philosophical than those of Georges Vallin and Jean Borella, and less focused on a given tradition than those of Jean Hani and Jean-Louis Michon, Jean Biès’ works have a room of their own in the house of traditionalist thought, and a voice of their own in the concert of perennialist works written in French. Compared with the aforementioned works, Jean Biès’ opus is both more diverse, without in any way lacking essential unity, as well as more literary, without attaching to this term any aestheticist nuance. There is a mercurial mobility and diversity about Biès’ writing, as well as a particular lightness of touch in dealing with topics of metaphysical and spiritual weight. Even when touching upon substantial matters of doctrine, Biès is never pedantic or cumbersome. One would be tempted to say that his is an understanding of literature as lîlâ, a divine play that enlivens and enlightens. He shapes his aphorisms and formulae with a nimble brio that pertains to joy and grace; he does not disdain to play on words, as a contemporary adept of nirukta, in order to suggest subtle analogies and crystallize spiritual allusions.

He is a writer just as one is an artist or a craftsman. It is not only that Biès writes; the truth is that his pursuit of Reality and Beauty takes place through writing. He is a writer who treats of metaphysical and spiritual topics rather than a metaphysician or a sage who writes in order to disseminate traditional principles and ideas. This, perhaps, has been his main distinctive feature among French traditionalist writers. In a sense this concern for literary form has also been, by his own admission, something of a hindrance to the full dissemination of his works. It certainly makes their translation a more arduous task, and the current English translation of excerpts from his oeuvre, under the title Returning to the Essential, must be saluted as a very successful and meritorious labor of love. Still, the fact is that those who love literature as an art form tend to read his books because they are attracted by their poetic and stylistic qualities, while those who are in quest of spiritual knowledge will tend to bypass this aspect, and look for the doctrinal substance that they provide. As a consequence, the latter may sometimes have a tendency to belittle the importance of his works because of the concern they display for aesthetic form, whereas the former may well enjoy the inviting beauty of Biès’ pages without paying sufficient attention to the urgent message that they transmit. This is not to say that Biès would claim a kind of symmetry, or equivalence, between the form of his writings and the ideas that they convey. Principles and ideas obviously form the essential core, to which he invites his readers to turn, but he does not feel in the least guilty to join l’agréable à l’utile, to reverse a French expression—joindre l’utile à l’agréable—that means joining the useful to the pleasant.

While there is no greater priority than the truth, writing is also a spiritual discipline that is akin to other kinds of qualitative creation, involving both the production of a beautiful object and the beautification of the soul. As with other forms of art, writing involves a form and an essence. The form is the material: the paper, the pen, the table, the physical posture, and so on. There is a certain qualitative aspect to the very act of writing, a quality that most of us have unfortunately lost sight of in an age of word-processors. Jean Biès holds fast to this dimension of his art. It is related to the equilibriating influence of nature and the normal pace of human activity. True writing, both as an act and a product of this act, involves a harmonious blend of meaning and beauty. One cannot reduce the words to the function of mere vehicles; they have to engage our sense of beauty, harmony, and music. This beauty is nowhere more accessible to a writer such as Biès than in and through nature. Nature distills the essences that are like the fragrances emanating from the Divine; and it is certainly not by chance that the catalyst for writing is, for him, none other than the contact he has with the peaceful landscape of the foothills of the Western Pyrenees, a landscape that has the gentleness of its green slopes but also a promise of the peaks outlined on the horizon. Biès’ writing is akin to this gentle landscape that leads to metaphysical and spiritual summits. The daily contact of the writer with nature is more than the source of an inspiration as it was for tormented Romantic poets. It forms an integral context that balances and shapes the soul, predisposing her to the expression of Truth. Saint-Michel-la-Grange, the farm in which Biès has lived for over forty years, was first built in the seventeenth century and is a contemplative space that has become for him a creative haven; it exudes the very ambience in which his written work has come to being.

The literary output of Jean Biès is, according to his own indications, three-fold. There is, first of all, a doctrinal and speculative fold that consists in a series of essays in which Biès, like other perennialist authors, aims at transmitting traditional principles while introducing contemporary readers to the treasury of metaphysical, esoteric, and spiritual teachings and sacred sources. This segment of Biès’ work is itself to be divided between academic studies devoted to particular figures or movements, such as Empédocle d’Agrigente—Essai sur la philosophie présocratique (1969) and Littérature française et pensée hindoue: Des origines à 1950 (1973), and works of exposition of traditional principles as a response to the spiritual crisis of modern man, among which one must mention Passeports pour des temps nouveaux (1982), Retour à l’Essentiel: Quelle spiritualité pour l’homme d’aujourd’hui? (1986), and Sagesse de la Terre: Pour une écologie spirituelle (1997).

The second grouping is comprised of more “experiential” works that may take the form of travel accounts, memories, and personal testimonies. The first work to be mentioned in this category is Athos: La Montagne transfigurée (1997), a mystical and poetic account of Biès’ journey to Mount Athos, full of the pristine light of the Mediterranean sun as a terrestrial reflection of the Byzantine Christ’s glory. Then comes La Porte de l’appartement des femmes (1991), a more personal, but in a sense no less universal, book devoted to the spiritual presence and influence of women in the author’s life, a kind of autobiographical celebration of the Eternal Feminine that highlights the function of women as manifestations of the creative energy. Finally, what is, in my opinion, the most beautiful and perhaps the richest of Biès’ books, Les chemins de la ferveur: Voyage en Inde (1995). This book highlights the spiritual treasures of India as the author encountered them along his itinerary in Vrindavan, Madurai, Tiruvannamalai, and Benares. It is the literary outcome of an authentic spiritual journey, the delicious and substantive fruit of a rare encounter between the author’s profound familiarity with Indian metaphysics and his keen ability to see the essential in the most daily experiences. Biès’ doctrinal knowledge of India is brought to life in and through his aesthetic and spiritual encounter with the motherly land of Bharata, which prompted Jean Herbert, one of the foremost European specialists of Indian spirituality, to write: “[Les chemins de la ferveur] is the best work on India that I know.”

The third grouping of Biès’ work is perhaps the least well known, yet it is the most essential to the author himself. Jean Biès is first and foremost a poet: he considers poetry to be the most essential sector of literature, in that it is the very essence of language. In Biès’ own words, “poetry is certainly the last enclave of the sacred.” Although real poets are rarely known as such in our day and age, Biès’ poetry has not remained inconspicuous to those who have an ear for the lyre and a heart for the truth. He received the prestigious High Prize of the Society of French Poets in 1970 and he was saluted by the Catholic philosopher Jean Borella as “one of the great and most authentic poets of our time.” As a poet, Jean Biès distances himself from two of the most prevalent features of contemporary poetry: the rejection of rhythmic and harmonic forms, and the cultivation of the ego. These two tendencies share, in fact, in the same error; they sin out of an egocentric presumption and a lack of sensitivity to the normative message of nature and our true Self. The respect for formal imperatives is, in poetry, a kind of “metric reconstitution of the Self,” to use Biès’ well-inspired phrase. It is therefore part and parcel of the spiritual work to which it calls. Moreover, the mode of operation of poetry is akin to that of “magic,” understood here in its broadest sense of a transformation by means of forms; and this is enough to say that words have to be carved and bound together so as to obey an invocatory, suggestive, or evocative music that is the secret of their ability to touch the heart. Although some of Biès’ best poetry is personal in the highest sense, expressing the vibrations of the soul in contact with the mysteries of nature, eroticism, and above all, God’s presence, Biès is too traditional to conceive of poetry as a kind of amorous cultivation of one’s idiosyncrasies; far from that: he simply considers his poetic work as a humble attempt at “versifying the Philosophia Perennis.”

If I had to highlight two among Biès’ intellectual and literary gifts, I would opt firstly for his poetical sense, and then for the conceptual and linguistic precision of his language. These two qualities are illustrated by the frequent dual structure of his titles, the first part being suggestive, and the second explicative. Biès wants to suggest, but he also wants first of all to be understood. Precision stems from a respect for language, and for the reader. It is, as it were, a manifestation of the sense of the sacred with regard to language. But precision does not mean dryness or formal perfectionism. In fact, Biès’ mode of exposition alternates between his ideal of rational clarity and his affinity with the musicality and the nuances of reality. He has himself acknowledged a certain development or evolution in this respect. His first books bear very clearly the mark of Guénon’s rigorous style, while his later books manifest a greater fluidity and subtlety—as if his pen had been touched by a Taoist fairy. This is not only a matter of style but also a matter of substance. It is undeniable that, without compromising any aspect of the essential, the experiences of life and meditation on the most profound truths cannot but make supple, and subtilize, the heart and mind. The latest writings of Biès express a high sensibility to the unfathomable share of the Real, and to the somewhat irreducible complexity of human existence. However, what makes these writings so precious is their consistent rooting in the inexhaustible soil of the Philosophia Perennis: the language of the Essential to which this book invites us, inspiringly, to return.

Georgetown University

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