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[2]
this it can never attain its final end, which that has no parallel in the modern Westé .
extends beyond the domain of individual The relationship between master and pupil
[4]
possibilitiesé . The ùnon-humanû is what is very important, not only by the fact that
Guénon calls as ùspiritual influenceû, an influ- the teacher instructs students to the tradi-

ence of a ùsupra-human orderû, that comes tional knowledge, but also because the
from a vertical sphere. Being ùbeyond physicsû, teacher, as the initiator, links the student to
spiritual influences are, by the very fact, from the chain, where spiritual influences are re-

above traveling downward. Such spiritual ceived in order to assist the individual to-
influence works as a kind of ùcommunicationû, wards realization of knowledge.

but çcommunication with the superior states Turning the analysis to the ùpracticeû,
cannot be regarded as an end but only as a which is the second aspect that constitutes
[4]
point of departureé . Therefore, such spiri- tradition as understood by Sherrard on
tual influence shall not be interpreted as Guénon, the ùpracticeûdevelops the pure in-
ùclairvoyanceû nor as ùpsychic-powersû. In this tellect on the traditional man. Practice is manûs

sense, spiritual influence serves only as a art in its all form, or in another words, what
support towards the end, which is the real- the moderns often call as ùart of ancient
ization of traditional wisdom. peopleû, such as traditional medicine, astrol-

The transmission of a traditional teach- ogy, music and martial art. Integrated to manûs
ing, asserted by Guénon, stands for the rela- art, there are performances of rites and the
tionship between teacher and student, where use of symbols, which plays a fundamental

the transmission of knowledge must be ac- importance on his arts. çIn addition of theo-
complished orally, because oral transmission retical preparation and subsequent to it, [...]
is considered unlimited - there is no limita- playing the part of ùaidsû only, however im-

tion in time or space. Whereas books or scrip- portant they may be in actual practice, is
tures are considered limited - çtraditional text indeed the reason for the existence of rites

is no more than a recording, at a relatively possessing a genuinely metaphysical
[2]
recent date, of a teaching that was originally characteré . Guénon explains that a rite is
transmitted by word of mouth and to which made of a group of symbols, çevery rite is
[2]
an author can rarely be assignedé . In tradi- literally made up of a group of symbols which
tional teaching, Guénon explains that there include not only objects used or the figures

is a çdeep and indissoluble bond which unites represented, [...] but also the gestures effected
[4]
the disciple to his master, [...] a relationship and the words pronouncedé . The words pro-