That brief passage (see below) on thought and action begs for elucidation. Guénon writes: “As we have so often remarked the starting point must always be knowledge; and thus what appears to be furthest removed from the practical order actually exerts the most powerful influence within that order itself, since without its aid, here as everywhere else, it is impossible to achieve anything of real value of amounting to more than an empty and superficial agitation.” (“Some Conclusions” in Crisis).

Just as Guénon cannot be reproached for failing to mention this starting point yet again in the passage in question, then neither can I be reproached for bringing it up. To understand the relationship between thought and action, it is necessary to begin with knowledge. In particular, knowledge is one, that is, a Unity. Knowledge arises from the intellect and, as such, is beyond human individuality. Thought (or reason), on the other hand, belongs to man as an individual. “Individual reason is exclusively a faculty of distinction and discursive knowledge, and the principles of knowledge impose themselves on it as data of a transcendent order, necessarily conditioning all mental activity.” (from Multiple States)

Therefore, thought is knowledge individuated and unity of thought at the level of the individual can only follow from unity of knowledge in its intellectual sense. As Guénon points out is that what matters is “intent” --- that is why the wise man is detached from the results of his actions; action is contingent, Wisdom is absolute.

Thus, as intent, thought is the final cause of action, that is, it provides the “motive”, as a force arising from the unmoved mover. Life is the actualisation of possibilities. The possibilities available at any particular moment do not depend solely on the thought of any particular individual, but also on other contingent factors. Here is where the virtues (from virtus=manliness) come into play: courage, prudence, temperance (or detachment), justice (or harmony). So the relationship between thought and action is more subtle than simple transparency.

"Man must aim, above all and constantly, at realising unity in himself, in everything that constitutes him, according to all the modalities of his human manifestation: unity of thought, unity of action, and also, and this is perhaps the most difficult thing, unity between thought and action. As far as the latter is concerned, however, it is important to point out that what matters, basically, is intention (niyyah), since only this depends entirely on man himself and is not influenced or modified by outer contingencies as are always the results of action."