Below appear corrections to errors noted since the publication
of Mark Sedgwick's book Against the Modern World. See also addenda.
- page xiv: for Louis Charbonneau-Lassay (1871-1948), read (1871-1946)
- page 33: for "Patrice Thomas and George-Auguste Genty" read "Patrice Genty and Georges-Auguste Thomas"
- page 33: Geneviève Jourd'Heuil cannot have been trying to explain Traditionalism to Cardinal Rampolla during the 1920s, since Cardinal Rampolla died in 1913. Either she or Marie-France James (my source for this information) must have been mistaken. My thanks to Peter Pizzuto for pointing this out.
- page 37: René Daumal was a poet, not a painter.
- page 48: for "The concept of the 'cultic milieu,' developed by sociologist Bryan Wilson" read "The concept of the 'cultic milieu,' as developed by sociologist Bryan Wilson" (i.e., as further developed)
- page 49: for "Ordre du Temple Rénovée," read "Ordre du Temple Rénové"
- pages 49-50 and 81: for "Georges-Auguste Thomas" read "Alexandre Thomas"
- page 51: for "Jaffa," read "Jaffna"
- page 53: Though Coomaraswamy was evidently in some sort of contact with Crowley, he cannot have been in contact with the Golden Dawn, since by then it no longer existed, and contact was unlikely to have been through Yeats, who was by then on bad terms with Crowley. There was, however, a small milieu of successor groups such as the Stella Natutina and the A.'.A.'., so some sort of interest in occultism remains a possibility. My thanks to James Fitzsimmons for this information.
- pages 65-67, 95-98, 115: for Sebottendorf [person], read Sebottendorff
- page 76: Illaysh may have died in 1921, not 1929. See Anna Baldinetti, Orientalismo e Colonialismo (1997)
- pages 80-81: for "L'estoile éternelle (The eternal star)" read "Estoile Internelle (interior star)". The argument in footnote 45 (p. 291) that "Estoile internelle" must be a misprint is withdrawn
- page 104: for Heidnische Imperialismus read Heidnischer Imperialismus.
- page 111: delete "as in his evident acceptance of Christianity." [Guenon did not reject Christianity, as can be seen from his interest in Christian esoteric orders and in the Masonic option. Schuon, a contemporary of Eliade's did not reject Christianity either].
- page 121: for "the name came from Guénon's book on Masonic initiation, La grande Triade," read "the name came from the book of Guénon's that dealt most explicitly with Masonic initiation, La grande Triade."
- page 123: for "University of Indiana" read "Indiana University."
- page 153: for "our true mature" read "our true nature"
- page 170: Schuon began to distance himself from Islam not in 1978 in reaction to events in Iran, but in 1975 in reaction to a rupture with the zawiya in Morocco. This episode requires further study.
- page 176: for "surrounded by a high security fence" read "surrounded in part by a fence"
- page 193: for "Centre Nationale," read "Centre National"
- page 201: for "le travaille," read "le travail"
- page 208. Raymond Abellio was not a Resistance veteran. As Georges Soulès (Abellio was a pen name) he was active during 1941-42 in the Mouvement social révolutionnaire, which worked at various times with the Germans and with Vichy, as well as with the Allies.
- page 224: for Herrenclub read Herrenklub
- page 238: Vladimir Bukarsky's MAOF is part of Be'ad Artzeinu, not a separate organization
- pages 238-40: Avigdor Eskin is not a member of Be'ad Artzeinu, though that movement's spokesperson describes him as "a friend."
- page 255: for Marmora [university], read Marmara
- page 264: for "'narrow, oppressive, hierarchical, reductionist,'" read "'narrow, oppressive... reductionist,'"
- page 270: for Herrenclub read Herrenklub
- page 271: for "Except in Dugin's version, Traditionalism has not usually claimed to be compatible with Christianity (though Schuon's universalism encompassed Christianity, as it did all religions)" read "Except in Dugin's version, Christianity has always been the choice of only a minority of Traditionalists."
- page 290, note 36: Abd al-Halim Mahmud did read Guénon. Martin Lings states that Abd al-Halim Mahmud read Guénon while studying in Paris ("How did I come to put first things first?" in A Return to the Spirit [Louisville, Fons Vitae: 2005] p. 9), and at least one book of Guénon's was in Mahmud's library at the time of his death (interview April 4, 2006 with Fayza Haikal, Abd al-Halim Mahmud's daughter-in-law, who inherited the book in question). Notwithstanding this, other evidence still supports the conclusion that Mahmud was not significantly influenced by Traditionalism.
- page 297, note 40; page 319, note 8; page 353: for Agiza read Algiza.
- page 369: for Steuco, Agostino (1497-1548), 275 n. 8, read (1496-1548), 274 n. 11