periodic reset of civilizations

Title: The True Aryan Ideal: A Spiritual and Metaphysical Perspective
Tags: #Aryan #SpiritualAscent #Traditionalism #Metaphysics #Initiation #HinduTradition #RaceOfTheSpirit #Evola

1. The term “Aryan” originally signified a superior human type, embodying nobility, excellence, and spiritual ascent, transcending mere biological or racial classifications.
   
2. In ancient traditions, the Aryan was associated with a divine struggle against chaotic, dark forces, reflecting a higher, initiatory dimension.
   
3. The Aryan quality was tied to the concept of a “race of the spirit,” requiring both noble birth and spiritual initiation for its full realization.
   
4. In Hindu tradition, the Aryan was identified with the dvija or “twice-born,” symbolizing a spiritual rebirth through initiation (upanayana).
   
5. Initiation into the Aryan community was reserved for those of Aryan birth, emphasizing the interplay between hereditary purity and spiritual elevation.
   
6. The Aryan caste system (spiritual, warrior, and familial elites) was rooted in sacred tradition, prioritizing spiritual hierarchy over materialistic or egalitarian values.
   
7. The Aryan ideal aligned with the “way of the gods” (devayana), representing a path of transcendence beyond lower, telluric cycles of reincarnation.
   
8. Modern distortions of the Aryan concept reduce it to a simplistic racial classification, stripping it of its profound metaphysical and spiritual significance.
   
9. The true Aryan ideal stands in opposition to materialistic and degraded interpretations, upholding a vision of spiritual nobility and sacred order.
   
10. This ancient conception of Aryanity serves as a reminder of the higher, initiatory path that transcends modern decadence and aligns with the perennial wisdom of Tradition.

WHAT IS THE MEANING OF “ARYAN”?

The term “Aryan” has undergone significant distortion in modern usage, often reduced to a simplistic racial classification. Originally, however, it carried a profound spiritual and metaphysical meaning, deeply rooted in ancient traditions. The Aryan quality was not merely a matter of biological descent but also involved a higher, initiatory dimension that transcended mere physical birth.

In its authentic sense, “Aryan” referred to a superior human type, associated with nobility, excellence, and a spiritual ascent. This concept was central to the civilizations of ancient India and Iran, where the Aryan was seen as part of a divine struggle against dark, chaotic forces. The term “Aryan” (from arya) denoted qualities of being noble, faithful, and honorable, and it was closely tied to the idea of a “race of the spirit,” which required both birth and initiation to fully realize.

In the Hindu tradition, the Aryan was identified with the dvija, or “twice-born,” signifying a second, spiritual birth achieved through initiation (upanayana). This initiation was essential for entering the Aryan community, much like baptism in Christianity, but it was reserved only for those of Aryan birth. The Aryan caste system, comprising the spiritual, warrior, and familial elites, was defined by both hereditary purity and adherence to a sacred tradition that emphasized spiritual elevation over mere biological lineage.

Thus, the true Aryan ideal was not limited to racial or ethnic criteria but encompassed a higher, metaphysical order. It represented a path of spiritual ascent, aligned with the “way of the gods” (devayana), in contrast to the lower, telluric cycles of reincarnation. This conception of Aryanity, rooted in ancient wisdom, stands in stark contrast to the degraded, materialistic interpretations that have emerged in modern times.

Metaphysical part:

Three elements converge in the emergence of a human being. The first is transcendental, linked to the initial three nidānas: “ignorance,” mental formations (sankhāra), and a descending current that, through the second nidāna, gains direction, and through the third, begins to assume an individuated form with an “I”-consciousness. The second factor involves organized forces and influences, a determined will, aligning with the processes of “combustion” within saṁsāra. These influences and will can be seen as a distinct entity, termed the “saṁsāric entity” or “entity of craving.” This entity transcends individual limits, embodying concepts like “daemon,” “double,” or “genius,” found in various traditions, such as the liñga-śarīra in Saṁkhya or the gandharva in early Buddhist texts. In Buddhist theory (Abhidharmakośa), this entity is called antarābhava, existing pre- and postnatally, driven by desire and impulses from past lives, seeking manifestation in a new existence. This factor aligns with a largely predetermined “name-and-form” (nāma-rūpa), where the obscured principle merges with the antarābhava, integrating into a specific saṁsāric heredity.

The third factor involves the supersensible perception of the daemon seeking a new “combustion” through suitable parents, whose heredity aligns with its cravings. This process mirrors psychoanalytic concepts like the libido or the “Oedipus complex,” as the entity develops desire for one parent and aversion for the other, based on its previous life's gender. Through infatuation and delight, the entity enters the womb, initiating conception. The khandhās (aggregates) then condense around it, forming the basis of personality, followed by the physiological process of embryonic development. The internal development is guided by the remaining nidānas, which we will explore further.

In the texts, the relationship between the three principles is illustrated through the following simile: the seed represents viññāṇa (consciousness), the earth symbolizes kamma (action or karma), and the water that nourishes the seed to grow into a plant signifies thirst (craving). Here, kamma is the force, already shaped by the sankhārā, which corresponds to the “saṃsāric entity.” Into this entity, the descending principle (the seed) enters and is propelled into a new existence due to craving. However, in exceptional cases of “descents,” which are of a fatidic nature, beings who have partially transcended ignorance and are primarily composed of “illumination” (bodhi—this is the literal meaning of bodhisattva) utilize a “celestial body” or “body of splendor” (tusita-kāya) as their “vehicle,” replacing the antarābhava or the entity of craving. In such instances, birth occurs without any interruption in the continuity of consciousness. The individual remains fully self-possessed, imperturbable, and endowed with vision, with the ability to choose the place, time, and mother of their nativity.

Title: The Illusion of the Thousand-Year Aryan Reich
Tags: #Evola #Traditionalism #SpiritualHierarchy #AryanMyth #MetaphysicalHistory

1. Spiritual Hierarchy Over Material Power: The so-called “Thousand-Year Reich” failed because it prioritized material and racial supremacy over spiritual and metaphysical principles. True power lies in the transcendence of the material realm.
   
2. Rejection of Modern Supremacism: Supremacist ideologies are a distortion of traditional values. True Aryan principles are rooted in spiritual nobility, not racial or biological dominance.
   3.The Fall of the Reich as a Warning: The short-lived nature of the Reich demonstrates the consequences of deviating from traditional, hierarchical, and spiritual principles.
   
3. Myth of the Aryan: The Aryan ideal is not tied to race but to a spiritual and metaphysical essence. It represents a higher state of being, not a temporal political construct.
   
4. Glory in Tradition, Not in Empire: The glory of the Aryan spirit lies in its alignment with eternal truths, not in the fleeting triumphs of political or military conquest.
   
5. Critique of Modernity: The Reich, despite its claims, was a product of modern materialism and collectivism, not a return to traditional values.
   
6. The Eternal vs. the Temporal: A true Aryan Reich would transcend time and space, embodying the perennial philosophy, not a temporal political entity.
   
7. Spiritual Awakening Over Supremacy: The focus should be on inner transformation and the awakening of the higher self, not on external dominance or superiority.
   
8. The Danger of Idolatry: The Reich's failure highlights the danger of idolizing temporal power and losing sight of the transcendent.
   
9. Return to Tradition: The only path to true glory is a return to the traditional, hierarchical, and spiritual order, as opposed to the chaos of modernity and its distortions.

THE TELLURIC RACE AND THE DIONYSIAN RACE.

The third race of the spirit, identified through ancient symbolic traditions, is the “telluric” or “Titanic” race. This race embodies a way of being that adheres to life in its immediacy, instinctiveness, and irrationality. The term “telluric” evokes seismic phenomena, reflecting the explosive impulsiveness, sudden changes, and absolute immediacy characteristic of this race. It is intensive yet gloomy, lacking the depth and detachment required for tragedy. Sexuality plays a significant role, particularly in its most elementary form, with women more easily embodying a “telluric” nature than men. The telluric man's sense of personality is underdeveloped, with the collective element prevailing, often manifesting through blood ties in a material, atavistic, and fatalistic manner. Within a civilization shaped by other human types, tellurism signifies the final phase of decomposition, marked by the liberation of previously restrained forces.

The telluric element is recognizable in the “Desert” race and the “East Baltic” race, known for their inner instability. The Etruscan race, as described by Bachofen, also embodies the dark and fatalistic traits of the telluric man. Mediterranean man, striving for a Nordico-Aryan lifestyle, must contend with this telluric influence. Keyserling aptly used the telluric attribute to describe aspects of the contemporary “world revolution.” In primordial traditions, the “Titanic” race opposes the “Demetrian man,” reflecting the degradation of virile quality into a terrestrial form, associated with wild and violent affirmations and inferior forces linked to ancient symbols like Poseidon. This race can also be termed “Promethean,” as it seeks to usurp the dignity of the solar race, evident in myths of titans battling Olympian forces and the Indo-Aryan tradition of the mlecchas, degraded warriors exterminated by Parashurama, a symbol of ancient spirituality.

Bachofen distinguishes between the Apollonian and Dionysian stages in the context of virility and solarity. The Apollonian stage represents immutable celestial light, symbolizing pure Hyperborean spirituality, as seen in the Delphic cult. The Dionysian stage, in contrast, embodies a solarity of light that undergoes cycles of birth, death, and resurrection, reflecting a law of becoming and transformation. Dionysian solarity is a virility that seeks light through passion but remains entangled with the sensual, telluric, and ecstatic-orgiastic elements of the Demetrian cycle. The association of female and lunar figures with Dionysos underscores this terrestrial virility, which, despite its luminous and ecstatic nature, fails to transcend its earthly roots. The Dionysian mysteries, linked to the Demetrian rather than the Apollonian, culminate in a “die and become” process under the sign of an infinite that destroys form and finite, reverting to telluric-Demetrian promiscuity.

Klages' views on ecstasies as the pinnacle of spiritual life align with this inferior type of Dionysian experience. The Dionysian man shares traits with the “Titanic” race, aspiring to reclaim lost heights through the radical unleashing of sensory forces but ultimately failing to preserve virile quality, mixing the sensitive with the supra-sensitive and achieving liberation at the cost of personal affirmation. This Dionysian spirit correlates with the Romantic man, both opposing the Olympian or solar race. The Dionysian-Romantic type is prevalent in Nordic races, including Germanic and Anglo-Saxon, highlighting the distinction between the primordial Nordico-Aryan race and later Nordic races. The prominence of feminine, Demetrian, and gynaecocratic elements in these races, as seen in the German language's gendered terms for sun and moon, suggests a spiritual involution, distancing them from the pure solar tradition.”

Metaphysical part:

In the Egyptian text, De Rachewiltz notes that it became the Book of the Dead for all through a process of “democratization.” Originally, during the ancient Empire, it was reserved exclusively for the Royal House and the high priesthood. The concept of “Osirification” and the attribution of the ka, the “double,” which paves the way for the sahu, the immortal body that “stands up” and “does not fall,” were initially limited to these elites.

The true title of the Egyptian text is The Book to Lead Out to the Day, a phrase whose deeper meaning refers to the ultimate goal: to emerge into the immortal light, the invisible light of Amenti. Similarly, in the Tibetan ritual, encountering absolute light is the first experience and test for the soul after death. A key aspect of the Egyptian ritual is overcoming the “second death,” the disintegration of the spiritual and psychic essence separated from the body by physical death. This existential danger in the afterlife is often depicted with dramatic intensity in the text.

While the Egyptian text emphasizes magic and determinative actions, the Tibetan tradition focuses more on the power of knowledge. However, both texts share parallels in their liberating identifications. Just as the Tibetan ritual highlights the dissolution of distinct entities as a path to liberation, the Egyptian text contains formulas where the soul affirms its identity with divine figures. Additionally, there are formulas for “transformation,” enabling the soul to manifest as cosmic powers, often symbolized by theriomorphic figures. These references have sometimes been misinterpreted as evidence of a reincarnation doctrine in ancient Egyptian esotericism.

The Egyptian text, as preserved, lacks systematic organization, with formulas often presented haphazardly. It includes fluctuations, spiritual ups and downs, and invocations of a religious and mystical nature. Yet, the most ancient and essential portions of the text are deeply rooted in magic. The soul asserts its metaphysical connection to divine essences, even threatening ultramundane divinities like Osiris and Ra, reflecting a principle of “transcendent virility.” The soul claims that its salvation is intertwined with that of the divine. Key themes include the “opening of the mouth” (reclaiming the magical power of the word), “breathing the breath of life,” gaining power over the Waters, and taking an immortal Name.

The Egyptian text was recited during funerals, akin to how the Tibetan Bardo Thödol is read to the dying and after death. Both aim to ensure the soul remains active and does not forget. De Rachewiltz also highlights that some passages suggest the Egyptian formulas were used during life, indicating the text's role as a magical ritual. This aligns with the ancient belief that initiation rites mirrored the experiences of the afterlife, with the same processes required to overcome the “second death” and achieve “Osirification.”

The argument that “it's complicated” is absurd. “Never again” was meant universally—Israel does not get to justify its actions based on past suffering.

Me: The idea of a “Jewish people” is a deception. Judaism is a religion, not an ethnicity.

There is no such thing as an “Abrahamic people”—whether Jewish, Christian, or Muslim. No one speaks of “Buddhist peoples” or “Hindu peoples.” A people is never defined by religion; the spiritual individual stands above material identifications.

Metaphysical part:

THE LIMITS OF INITIATIC REGULARITY.

Among the few Western writers who—not through mere scholarship but by virtue of effective knowledge grounded in initiation—have contributed to the clarification of esoteric sciences and traditional spirituality, René Guénon holds a prominent position. Generally, we recommend Guénon’s works to our readers, as they are unparalleled in their kind and value, and they can serve as a complement to much of what we have expounded, at least in terms of essentials.

However, concerning certain particular aspects, we must express reservations, as Guénon’s orientation often reflects a line of thought divergent from the basis of our own formulations. Moreover, Guénon’s approach is essentially theoretical, whereas ours is fundamentally practical. It will therefore be useful to briefly clarify the distinctions in this domain, so that our followers may discern how to properly utilize Guénon’s contributions.

As for doctrinal divergences, we will only allude to them without elaboration. We do not share Guénon’s views on the relationship between royal and sacerdotal initiation, his framework concerning the Lesser and Greater Mysteries, or his restrictive and pejorative use of the term “Magic.” These three points are, to some extent, interconnected. But our primary focus here is the general problem of initiation.

The Guénonian Schema of Initiatic Regularity

In René Guénon’s view, initiation entails transcending the human condition and realizing higher states of being—an impossibility through individual means alone. In the present age, this requires external intervention: the ritual transmission of a “spiritual influence” to the aspirant by a regular initiatic organization. Without this condition, initiation is merely a parody (“pseudo-initiation”).

A regular organization must be connected—directly or through intermediaries—to a supreme and unique center, maintaining an unbroken chain (silsila) traceable to the Primordial Tradition. The efficacy of transmission depends solely on the correct performance of rites by a duly authorized representative, regardless of his personal understanding or belief. Even if an organization consists only of “virtual initiates,” its regularity—and thus its capacity to confer initiation—remains intact.

The candidate must possess certain qualifications: physical integrity, mental preparation, and a genuine aspiration (or “vocation”). Disharmony or imbalance disqualifies one. Upon receiving the spiritual influence, the aspirant becomes a “virtual initiate,” marked by an indelible inner transformation. However, effective initiation demands active, personal labor (“operative” realization) across successive degrees—a process no master can undertake in the aspirant’s stead.

Guénon sharply distinguishes initiation from mysticism: the mystic, lacking connection to a living “center” and “chain,” remains passive and isolated. He also rejects any “ideal” (non-ritual) link to tradition, insisting on tangible transmission through authorized living representatives. “Spontaneous initiation” is impossible—analogous to a birth without a progenitor or a plant without a seed.

This is the essence of Guénon’s framework.

CRITIQUE OF THE GUÉNONIAN SCHEMA

The abstract nature of Guénon’s schema is not inherently objectionable, but it remains purely theoretical for most Western seekers. While one may assent to its principles, Guénon provides no practical guidance on how to attain initiation. He explicitly avoids addressing the crucial question of where to find authentic initiatic organizations, claiming it lies beyond his scope.

For the Western man, this poses a serious dilemma. Guénon speaks of “initiatic organizations” as if they were readily accessible, yet in reality, they are either nonexistent or exist only in degraded forms. Even if one were to seek initiation in the East—within Islamic or Far Eastern traditions—the obstacles would be insurmountable for most. Racial, cultural, and linguistic barriers, along with the necessity of integrating into an entirely foreign spiritual milieu, make such an endeavor impractical.

Turning to the dominant Western tradition—Christianity—offers no solution, as it is a mutilated tradition, devoid of an intact esoteric hierarchy. Catholicism, for instance, permits only mystical (not initiatic) developments, with rare exceptions of individuals attaining metaphysical realization purely through personal effort.

Guénon admits that no legitimate initiatic organizations exist in the modern West. The few he acknowledges—namely, Compagnonnage and Freemasonry—are either insignificant remnants or largely pseudoinitiatic. Compagnonnage is an obscure, corporative organization with limited reach, while Freemasonry, in its current form, is a syncretic and artificial system, often serving as a vehicle for subversive or even dark forces. Guénon’s insistence on the possibility of “virtual initiation” through these corrupted structures is unconvincing.

Evola diverges sharply from Guénon on two key points:
1. Degraded organizations cannot transmit true initiation—When a tradition’s representatives are unworthy or unconscious of its meaning, the spiritual influences withdraw, leaving only a hollow and potentially dangerous psichic residue.
2. The exclusivity of Guénon’s criteria—There is evidence of individuals in the West possessing genuine initiatic knowledge outside of Compagnonnage and Freemasonry, a possibility Guénon dismisses.

Given this bleak assessment, the Western seeker must look beyond Guénon’s rigid framework. Alternative, legitimate paths must be considered—ones that acknowledge the unique challenges of the modern era without clinging to an illusory “regularity.”

INITIATION AND EXCEPTIONAL PATHS

The current state of Western civilization reflects a profound spiritual decline, where traditional initiatory paths have become nearly inaccessible due to the collective degeneration of modern man. While René Guénon rightly emphasizes the necessity of formal initiation through legitimate chains of transmission, his rigid adherence to “regularity” overlooks the possibility of exceptional paths suited to the unique conditions of our age.

In this era of dissolution, where authentic spiritual forces have withdrawn, the individual cannot rely solely on external rites or institutional structures, which have largely lost their efficacy. Instead, exceptional cases must be considered—those in which a qualified individual, through disciplined self-preparation and active will, imposes his own initiation. Symbolic examples, such as Jacob wrestling the angel or Parsifal forcing his way to the Grail, illustrate this principle: initiation is not merely received but can be taken by those capable of spiritual violence.

Guénon acknowledges that spiritual centers may intervene beyond formal transmission, particularly for isolated individuals of exceptional qualification. However, he maintains that even such cases imply a hidden connection to an existing chain. Yet this perspective risks conflating the contingent (external organization) with the essential (the transcendent principle itself). If “spiritual influences” obey their own laws, why should a direct, vertical connection—bypassing degraded horizontal structures—be impossible?

A crucial distinction must be made between mere theoretical adherence to a tradition and the effective magical invocation of its principles. The “actual existence” of a tradition does not depend solely on its visible representatives but on its metaphysical reality, which transcends time and space. A true elite, through correct intention (nyyah) and active discipline, can reawaken dormant influences, even in the absence of formal lineages.

Guénon’s rejection of “astral initiation” is justified when addressing occultist distortions, yet he fails to account for the possibility of active ascent to higher states of consciousness—such as the Islamic shath—where direct contact with transcendent principles (e.g., the enigmatic Khidr) becomes possible. Here, the initiate’s will, properly directed, serves as the catalyst.

Likewise, while the theory of reincarnation is rightly dismissed, the concept of a “transcendental heredity” must not be ignored. Certain individuals carry within them an innate predisposition for awakening, bypassing the need for external seeding. To deny this is to reduce all beings to a uniform mediocrity, contradicting the hierarchical and heroic essence of true initiation.

In summary, the modern initiate must recognize that the “regular” paths are largely defunct. His task is to forge his own way, combining disciplined self-mastery with the will to transcendence—imposing his own election where the structures of tradition have failed.

Current Conditions for Initiation

We have already outlined the essential elements that must be asserted against the unilateral framework of initiatic “regularity.” While we must acknowledge the validity of this framework to some degree, we should not exaggerate its importance or lose sight of the abnormal conditions in which even the best-qualified Western seekers find themselves today.

Who would not eagerly join a properly structured initiatic organization, as René Guénon envisioned it—even one with an almost bureaucratic system of formal “legitimacy”? Who would not seek such an order, submitting willingly to judgment and testing? Yet, this is not the reality. The reader of Guénon is like a man told of a beautiful maiden’s existence but given no means to find her—met only with silence or the dismissive reply, “That is not our concern.” As for Guénon’s own indications on surviving Western initiatic organizations, we have already expressed the necessary reservations.

The deeper issue—one we should have addressed from the outset—is that the very concept of ritual initiation, as Guénon presents it, appears severely weakened. A transmission of vaguely defined “spiritual influences,” possibly imperceptible, amounting to little more than a “virtual initiation”—one susceptible to every error and deviation—is ultimately insufficient. True initiation, as known from authentic traditions (including the ancient mysteries), resembles a surgical operation, producing an intensely lived experience that leaves, as one text states, “the eternal mark of a fracture.”

Finding one capable of conferring initiation in these terms is neither easy nor solely dependent on qualification. Given the current state of the West, even the principle “when the disciple is ready, the Master appears” requires significant qualification. Those capable of such transmission are rare, almost like “detached” military units—encountered by chance, if at all. One cannot expect a formal “school” with systematic safeguards and controls. Any Western group claiming to be such—flaunting “initiates” who advertise their status—is a vulgar fraud. Guénon’s merit lies precisely in his ruthless critique of these deceptions.

As for those who, bound by the karma of the civilization in which they were born yet driven by true vocation, seek to advance alone—relying on direct vertical (metaphysical) contacts rather than horizontal (organizational) ties—they tread a perilous path. It is as if venturing into wild terrain without map or credentials. Yet, just as a nobleman in the profane world risks his life for a worthy cause, so too must the modern seeker, deprived of alternatives, embrace the danger of self-conquest and the rupture of human bonds. Allāhu akbar!—as the Arabs say: God is great. And as Plato declared: All great things are perilous.

There is no jewish people

The Pope Has Died

The death of Pope Francis, the day after Easter, confirms two key truths: Christianity is lunar in nature, as Easter—like all Abrahamic festivals—aligns with the lunar cycle, reflecting its passive, devotional character (as opposed to the solar, heroic principle).

It disproves the dualist fallacy of separating spirit and matter, demonstrating instead their intrinsic unity—a rejection of degenerate spiritualism in favor of the traditional, embodied view of existence.

In the Evolian perspective, dualistic conceptions like the Christian opposition between “flesh” and “spirit” are rejected as decadent and degenerate. True Tradition upholds an immanent transcendence, where spirit and matter are not in conflict but integrated within a hierarchical order. Christianity's moralistic division reflects a fall from the primordial, aristocratic worldview, replacing it with a slave morality that denies the sacredness of life and the virile affirmation of the superior man. The Evolian stance affirms the unity of existence under the absolute principle of the Unconditioned, beyond all petty moralisms.

Evola’s perspective emphasizes the regressive, lunar-feminine character of Abrahamic religions, which stand in contrast to the solar-masculine spirituality of traditional, heroic civilizations. The lunar nature of these festivals reflects a passive, cyclical, and devotional orientation, opposed to the active, transcendent, and sovereign spirit of the primordial Tradition.

→Judaism←

Passover Lunar Timing: Begins at the full moon (the first month of the Jewish religious year). Key Theme: Freedom (Exodus)

Shavuot Moon Phase: Near new moon. Key Theme: Giving of the Torah.

(Jewish New Year) Moon Phase: New moon. Key Theme: Divine judgment.

(Day of Atonement) Moon Phase: Waxing crescent. Key Theme: Repentance.

Sukkot Moon Phase: Full moon. Key Theme: Wilderness wandering.

Shemini Atzeret & Simchat Torah Moon Phase: Waning gibbous. Key Theme: Torah celebration.

Purim Moon Phase: Full moon. Key Theme: Salvation.

→Islam←

(Month of Fasting) Moon Phase: Begins/ends with new moon sighting. Key Theme: Spiritual purification.

(Festival of Breaking the Fast) Moon Phase: New moon. Key Theme: Gratitude.

(Festival of Sacrifice) Moon Phase: Waxing to full moon. Key Theme: Sacrifice.

Islamic New Year Moon Phase: New moon. Key Theme: Hijra (migration) after persecution.

(Day of Atonement) Moon Phase: Waxing crescent. Key Theme: Sunni: Fasting. Shia: Mourning.

(Prophet’s Birthday) Moon Phase: Waxing gibbous. Key Theme: Reverence.

→Christianity←

Easter Moon Phase: First Sunday after the first full moon following the vernal equinox. Key Theme: Resurrection.

Good Friday Moon Phase: Friday before Easter (full moon phase). Key Theme: Crucifixion.

Pentecost Moon Phase: 50 days after Easter (near new moon). Key Theme: Birth of the Church.

Ash Wednesday Moon Phase: 46 days before Easter (waxing crescent). Key Theme: Repentance.

Ascension Day Moon Phase: 40 days after Easter (waning gibbous). Key Theme: Christ's ascension.

(Nativity) Moon Phase: Fixed on December 25 (solar calendar; no lunar link). Key Theme: Incarnation. The celebration of Christmas dates back to the 4th century. First recorded celebration of Christmas on December 25 was in Rome in 336 AD, during the reign of Emperor Constantine, the date to coincide with: – The Roman festival of Saturnalia (a pagan winter solstice celebration). – Dies Natalis Solis Invicti (“Birthday of the Unconquered Sun”), a Roman sun god festival on December 25. – Symbolically linking Jesus as the “Light of the World” with the return of longer days after the solstice. Official Adoption & Spread: Pope Julius the First (350 AD) formally endorsed December 25 as the date of Christ’s birth. Adopt a pagan festival, Christians, that does not make you a solar people!

And for those lunar people who still attempt to infiltrate—no, Sunday is not the day of your idol:

The names of the days of the week in many languages, including English, have roots in pagan antiquity, particularly from Roman, Norse, and Germanic traditions. Here's a breakdown of the origins of the English day names:

Sunday: Named after the Sun. In Latin, it was “Dies Solis” (Day of the Sun), reflecting the Roman practice of dedicating days to celestial bodies. Monday: Named after the Moon. In Latin, it was “Dies Lunae” (Day of the Moon). Tuesday: Named after the Norse god Tyr (or Tiw in Old English), a god associated with war and combat. In Latin, it was “Dies Martis” (Day of Mars, the Roman god of war). Wednesday: Named after the Norse god Odin (or Woden in Old English), the chief god in Norse mythology. In Latin, it was “Dies Mercurii” (Day of Mercury, the Roman messenger god). Thursday: Named after the Norse god Thor, the god of thunder. In Latin, it was “Dies Jovis” (Day of Jupiter, the Roman king of the gods). Friday: Named after the Norse goddess Frigg (or Freyja in some interpretations), the goddess of love and fertility. In Latin, it was “Dies Veneris” (Day of Venus, the Roman goddess of love). Saturday: Named after Saturn, the Roman god of agriculture and time. In Latin, it was “Dies Saturni” (Day of Saturn).

These names were adopted and adapted by various cultures over time, blending Roman and Germanic influences. The seven-day week itself has ancient origins, with roots in Babylonian astronomy, where each day was associated with one of the seven classical planets (Sun, Moon, Mars, Mercury, Jupiter, Venus, and Saturn). This system was later adopted by the Romans and spread throughout Europe.

Metaphysical part:

Title: The Lunar Degeneracy of Abrahamic Cults Tags: #Abrahamic #Lunar #LunarReligions #AbrahamicCults #Pagan #Paganism

1. Lunar = Feminine, Chaotic – Moon-worship signifies dissolution, materialism, and surrender to fate—antithetical to the Solar-Uranian spirit.
2. Lunar Subversion – Judaism, Islam, and Christianity are rooted in lunar calendar, reflecting their deviation from the pure solar symbolism of higher civilizations.
   
3. Christianity’s Pagan Veneer – Christmas superficially mimics solar cults but remains hostage to Jewish lunar eschatology (e.g., Passover-derived Easter).
4. Christian Easter’s Lunar Dependency – The resurrection myth tied to the moon.
   
5. Purim & Carnival – Degenerate lunar festivals of inversion, celebrating chaos over cosmic order.
   
6. Yom Kippur & Ramadan – Ascetic, guilt-ridden lunar rites, antithetical to the heroic solar ethos.
   
7. Islam’s Nomadic Lunar Slavery – Ramadan, Eid, and the Islamic calendar enforce lunar fixation, reflecting a desert-bound, anti-transcendent worldview.
8. Lunar Morality – Abrahamic “repentance” and “judgment” reflect slave morality, not the solar warrior’s self-overcoming.
   
9. Days of the Week: Pagan, Not Abrahamic – Sunday (Sol) and Monday (Luna) prove Europe’s pre-Christian solar roots, later corrupted by Levantine lunar cults.
10. Anti-Solar Essence – These cults reject the sun as a divine masculine symbol, replacing it with lunar passivity and priestly obscurantism.
    Conclusion: Only the solar principle embodies transcendence—Abrahamism is lunar decline.

“Where the Moon rules, the Spirit dies.”

Title: The Decline of Christian Morality: A Cultural Rebellion Against Divine Order Tags: #Christianity #slavemorality #Tradition #Evola #RevoltAgainstTheModernWorld

What is unclear, the three Abrahamic religions are aligned with the lunar cycle.

Christianity represents a slave morality, a decadent inversion of true spiritual hierarchy. It glorifies weakness, exalts the humble, and denies the sacred order of domination and transcendence. Its promise of salvation is a consolation for the defeated, a metaphysical rebellion against the aristocratic spirit.

Metaphysical part:

Our civilization suffers from a fundamental dichotomy—the core of its crisis. On one side lies a lifeless culture, an ethics of doubt, a faith alien to our true nature. On the other, an explosive yet barbaric materialism dominates, reducing action to mere mechanistic frenzy. This imbalance stems from the West’s inherent tradition of action—but action now stripped of transcendence, severed from the sacred.

The root of this decay is obscured, though Christianity bears partial blame. A foreign creed, Semitic-Southern in origin, it ruptured rather than enriched our ancient Aryan-Roman legacy. Like a psychological inhibition, its dualistic spirit stifled true sublimation, diverting suppressed energies into materialistic frenzy. By denying the path of absolute spiritual ascent, Christianity forced action into the profane realm, where it degenerated into empty agitation—action for action’s sake, shackled to temporal ends.

From the Reformation onward, this decay became irreversible. Now, at history’s crossroads, the elite must revolt—restoring the sacred deed, the spiritualized act. Only through this return can the Aryan West reclaim its soul, fulfilling its heroic destiny and rising from ruin.

Consciousness requires sense of self and sense of community, of peers, subordinates, and superiors. AI has no peers, no community to sense.

Me: sense of self IS ENOUGH

“No man is an island.” No “conscious entity” is an island. Consciousness requires sense of more than sense of “self.” Even a dog has more sense than just “sense of self.” Even an ant or a bumblebee can distinguish friend and foe, food and danger.

Me: The Self already representd the sense of “Totality”. The “Self” is a transcendent principle—a spark of the Eternal. The modern individual, enslaved by the transient, mistakes the persona (mask) for true being. The authentic “Self” belongs to the higher order—beyond time, beyond democratic dissolution. Only he who shatters the illusion of the contingent “I” ascends the vertical path.

Metaphysical part:

On Magic and Its True Nature

The term “magic” must be clarified, as its modern distortions—particularly in Anglo-Saxon circles, where it is reduced to techniques for acquiring “personal magnetism” or “success in life”—have obscured its higher meaning. While traditional magic sometimes involved lower, quasi-technical applications of non-physical forces, it would be a mistake to restrict it to this level. Such a limited view reflects a narrow mentality, unaware of magic’s deeper significance.

The true meaning of magic is rooted in ancient Aryan traditions. The Persian Magi, for example, were not mere practitioners of vulgar magic but initiates connected to the God of Light. The term itself derives from an Indo-European root related to power (mögen in German). Even Christianity, despite its hostility toward magic, retained the term Magi for the three exalted figures who honored Christ’s birth—symbolizing initiatic dignity rather than superstition.

In the Hermetic tradition, magic was synonymous with the restoration of primordial power. Cesare della Riviera, in Il mondo magico de gli eroi, identified magic with the heroic path—a means of reintegrating with the divine center. This aligns with the initiatic goal of reclaiming the original, regal state of being.

Magic, in its highest form, must be distinguished from theurgy, which involves evoking divine apparitions and falls closer to ceremonial magic. True magic is an experimental science of the spirit, distinct from mysticism or mediumistic passivity. It embodies spiritual virility—the dominant superiority of the initiate, reflecting the ancient regal tradition rather than the priestly one.

Historically, two traditions existed: the regal and the priestly. The regal tradition, embodied by divine kingship (as in Egypt, Persia, Rome, and the Far East), was superior, representing direct spiritual authority. The priestly tradition, by contrast, mediated between man and the divine. Catholicism’s appropriation of the pontifex maximus title—originally a regal dignity—was a usurpation. Magic, as an expression of spiritual mastery, aligns with the regal initiatic path, evident in Hermeticism’s “Royal Art” and the Rosicrucian “Imperator.”

Hesiod’s myth of the Four Ages reveals that the Heroic Age—granted by Jupiter—allowed reintegration into the primordial state despite the Kali Yuga’s descent. This underscores the connection between magic, heroism, and divine kingship.

The priestly tradition’s emphasis on contemplation and knowledge often leads to hostility toward magic’s active, commanding path. Christianity, the most unilateral priestly tradition, demonized magic, equating it with all esoteric practice. Even some esotericists, prioritizing “knowledge,” dismiss magic as mere manipulation of subtle forces. But this bias stems from an incomplete understanding. True magic is the Ars Regia—the initiatic science of the Self.

The defense of the material alone is a surrender to chaos—a denial of the sacred hierarchy where Spirit commands matter. Democracy, the rule of the horizontal, is the triumph of quantity over quality, matter over Form. It is the inversion of the natural order, where the basest elements (the “ghouls”) mistake their struggle for material gain as true power, blind to the metaphysical reality that governs all.

Their rebellion is an illusion. Matter without Spirit is entropy, decay, dissolution. The ghouls, fixated on the transient, will be reclaimed by the chthonic forces they ignorantly serve—returned to the blind cycle of birth and death, mere fuel for the Earth’s endless consumption. Only those who recognize the Primordial Battle—the vertical war of Spirit against the weight of the world—escape the wheel. The initiate knows: to rule matter, one must first master the meta-physical. The rest? Food for time.

The battle is vertical—hierarchical. Spirit commands matter; the supra-sensible orders the sensible. As a ghoul, you are the disorder, yet in your wandering, you believe yourself to be the remedy.

Some Ghoul: Roman Colonialism was ISRAELITE IMPERIALISM

Me: chtonic cults always existed the battle is metaphysical/not material

Some Ghoul: metaphysics manifest in the material

Me: Metaphysics is meta-physical (beyond the physical). metaphysics transcends the material plane The “meta-physical” denotes the supra-sensible, eternal realm—the domain of absolute principles, untouched by modernity’s degeneration. It is the world of Being, opposed to becoming; of Spirit, not matter. if you work enough on yourself; you can live in the hellish & degenerate place possible

Some Ghoul: MetaPhysics is the science which Metaphysicians practiced. Pythagoras and all European Pagans Priesthoods studied this and made “mystery schools” which were eradicated under Abrahamic Conquest. The Development of Numerology, Astrology and Languages came from Metaphysics.

Me: MetaPhysics/spirit dominates matter

Metaphysical part:

Perspectives on the Beyond

The Bardo Thödol, known in the West as The Tibetan Book of the Dead, presents a vision of the afterlife that diverges sharply from the static and dogmatic Christian conception. Unlike Christianity, which postulates a uniform immortality for all souls and an automatic transition to paradise, hell, or purgatory based on moral conduct, the Tibetan text—like certain pre-Christian Western traditions—depicts the beyond in dynamic, dramatic terms, with multiple possibilities and destinies not rigidly predetermined.

A key parallel is found in Plutarch’s De facie in orbe lunae, which speaks of two deaths. The first is the physical death, where the body returns to the earth (under Demeter’s reign). The second death occurs beyond the earthly plane, under Proserpina’s domain, where the soul separates from the higher spiritual principle. For those bound to material existence, this second death means dissolution—the soul is reabsorbed into the cosmic flux, leaving no trace of individual consciousness. This aligns with the Hindu doctrine of the “two paths” and the ancient Egyptian notion of the “second death,” later echoed in the Old Testament.

However, for those capable of liberation, the second death signifies transcendence. The detachment of the soul from lower psychic elements allows for an immortalizing transfiguration—a “rebirth on high” in union with the spirit. Plutarch calls such individuals “victors,” those who attain the “crown of the initiated.”

The Bardo Thödol expands these concepts, emphasizing the soul’s ability to navigate post-mortem states consciously. Unlike the Egyptian Book of the Dead, which relies on magical formulae for preservation, the Tibetan text stresses the necessity of recognizing and overcoming illusory projections from the unconscious. The highest possibility is identification with the “pure Light” of transcendence—equivalent to the spirit’s reintegration with its supreme origin.

Modern attempts to apply these teachings—such as the psychedelic experiments of Leary and others—distort their true initiatory significance. While there is an ancient link between death-states and initiation, the use of drugs for forced transcendence is a dangerous deviation, reflecting the decadence of the modern world.

→Judaism←

Passover Lunar Timing: Begins at the full moon (the first month of the Jewish religious year). Key Theme: Freedom (Exodus)

Shavuot Moon Phase: Near new moon. Key Theme: Giving of the Torah.

(Jewish New Year) Moon Phase: New moon. Key Theme: Divine judgment.

(Day of Atonement) Moon Phase: Waxing crescent. Key Theme: Repentance.

Sukkot Moon Phase: Full moon. Key Theme: Wilderness wandering.

Shemini Atzeret & Simchat Torah Moon Phase: Waning gibbous. Key Theme: Torah celebration.

Purim Moon Phase: Full moon. Key Theme: Salvation.

→Islam←

(Month of Fasting) Moon Phase: Begins/ends with new moon sighting. Key Theme: Spiritual purification.

(Festival of Breaking the Fast) Moon Phase: New moon. Key Theme: Gratitude.

(Festival of Sacrifice) Moon Phase: Waxing to full moon. Key Theme: Sacrifice.

Islamic New Year Moon Phase: New moon. Key Theme: Hijra (migration) after persecution.

(Day of Atonement) Moon Phase: Waxing crescent. Key Theme: Sunni: Fasting. Shia: Mourning.

(Prophet’s Birthday) Moon Phase: Waxing gibbous. Key Theme: Reverence.

→Christianity←

Easter Moon Phase: First Sunday after the first full moon following the vernal equinox. Key Theme: Resurrection.

Good Friday Moon Phase: Friday before Easter (full moon phase). Key Theme: Crucifixion.

Pentecost Moon Phase: 50 days after Easter (near new moon). Key Theme: Birth of the Church.

Ash Wednesday Moon Phase: 46 days before Easter (waxing crescent). Key Theme: Repentance.

Ascension Day Moon Phase: 40 days after Easter (waning gibbous). Key Theme: Christ's ascension.

(Nativity) Moon Phase: Fixed on December 25 (solar calendar; no lunar link). Key Theme: Incarnation. The celebration of Christmas dates back to the 4th century. First recorded celebration of Christmas on December 25 was in Rome in 336 AD, during the reign of Emperor Constantine, the date to coincide with: – The Roman festival of Saturnalia (a pagan winter solstice celebration). – Dies Natalis Solis Invicti (“Birthday of the Unconquered Sun”), a Roman sun god festival on December 25. – Symbolically linking Jesus as the “Light of the World” with the return of longer days after the solstice. Official Adoption & Spread: Pope Julius the First (350 AD) formally endorsed December 25 as the date of Christ’s birth. Adopt a pagan festival, Christians, that does not make you a solar people!

And for those lunar people who still attempt to infiltrate—no, Sunday is not the day of your idol:

The names of the days of the week in many languages, including English, have roots in pagan antiquity, particularly from Roman, Norse, and Germanic traditions. Here's a breakdown of the origins of the English day names:

Sunday: Named after the Sun. In Latin, it was “Dies Solis” (Day of the Sun), reflecting the Roman practice of dedicating days to celestial bodies. Monday: Named after the Moon. In Latin, it was “Dies Lunae” (Day of the Moon). Tuesday: Named after the Norse god Tyr (or Tiw in Old English), a god associated with war and combat. In Latin, it was “Dies Martis” (Day of Mars, the Roman god of war). Wednesday: Named after the Norse god Odin (or Woden in Old English), the chief god in Norse mythology. In Latin, it was “Dies Mercurii” (Day of Mercury, the Roman messenger god). Thursday: Named after the Norse god Thor, the god of thunder. In Latin, it was “Dies Jovis” (Day of Jupiter, the Roman king of the gods). Friday: Named after the Norse goddess Frigg (or Freyja in some interpretations), the goddess of love and fertility. In Latin, it was “Dies Veneris” (Day of Venus, the Roman goddess of love). Saturday: Named after Saturn, the Roman god of agriculture and time. In Latin, it was “Dies Saturni” (Day of Saturn).

These names were adopted and adapted by various cultures over time, blending Roman and Germanic influences. The seven-day week itself has ancient origins, with roots in Babylonian astronomy, where each day was associated with one of the seven classical planets (Sun, Moon, Mars, Mercury, Jupiter, Venus, and Saturn). This system was later adopted by the Romans and spread throughout Europe.

Metaphysical part:

Title: The Lunar Degeneracy of Abrahamic Cults Tags: #Abrahamic #Lunar #LunarReligions #AbrahamicCults #Pagan #Paganism

1. Lunar = Feminine, Chaotic – Moon-worship signifies dissolution, materialism, and surrender to fate—antithetical to the Solar-Uranian spirit.
2. Lunar Subversion – Judaism, Islam, and Christianity are rooted in lunar calendar, reflecting their deviation from the pure solar symbolism of higher civilizations.
   
3. Christianity’s Pagan Veneer – Christmas superficially mimics solar cults but remains hostage to Jewish lunar eschatology (e.g., Passover-derived Easter).
4. Christian Easter’s Lunar Dependency – The resurrection myth tied to the moon.
   
5. Purim & Carnival – Degenerate lunar festivals of inversion, celebrating chaos over cosmic order.
   
6. Yom Kippur & Ramadan – Ascetic, guilt-ridden lunar rites, antithetical to the heroic solar ethos.
   
7. Islam’s Nomadic Lunar Slavery – Ramadan, Eid, and the Islamic calendar enforce lunar fixation, reflecting a desert-bound, anti-transcendent worldview.
8. Lunar Morality – Abrahamic “repentance” and “judgment” reflect slave morality, not the solar warrior’s self-overcoming.
   
9. Days of the Week: Pagan, Not Abrahamic – Sunday (Sol) and Monday (Luna) prove Europe’s pre-Christian solar roots, later corrupted by Levantine lunar cults.
10. Anti-Solar Essence – These cults reject the sun as a divine masculine symbol, replacing it with lunar passivity and priestly obscurantism.
    Conclusion: Only the solar principle embodies transcendence—Abrahamism is lunar decline.

“Where the Moon rules, the Spirit dies.”

Title: Serpentine Wisdom Tags: #Tradition #EsotericWarfare #Initiation #Metaphysics #LaoTzu

1. Oppositional Current – True wisdom moves against the profane world’s direction, unseen, serpentine.
   
2. Beyond Measurement – The occultist cannot be judged by ordinary standards; his essence remains hidden.
   
3. Detachment from Reaction – He is indifferent to praise or blame, sovereign over his own responses.
   
4. Illusion of Freedom – Those he acts upon believe themselves free, unaware of the invisible hand guiding.
   
5. Non-Affirmation – True power lies in withdrawal, not assertion; the “Self” dissolves into the absolute.
   
6. The Way of Water – Softness defeats hardness; flexibility overcomes rigidity—the weak conquers the strong.
   
7. Action Without Trace – The initiate acts without leaving marks, like a sword cutting air.
   
8. Beyond Struggle – Victory comes not through conflict but through absence—where no resistance can form.
   
9. Feminine Virtue – The dark, absorbing force of the feminine prevails over crude masculine assertion.
   
10. The Dragon’s Path – To know the Way is to become ungraspable, like the dragon soaring beyond nets and arrows.
    “The Way that is the Way is not the ordinary way.”

Serpentine Wisdom

“They burn with fire—we burn with water; they wash with water—we wash with fire.”
— Van Helmont

Occultism possesses an elusive, serpentine quality—subtle yet essential. Ordinary minds cling to rigid ideals, moralities, and definitions of strength and wisdom. But occultism operates differently: it moves unseen, from the opposite direction, unsettling those who believe themselves secure.

The true occultist defies ordinary measurement. His path is impenetrable; his actions, inscrutable. Even those closest to him—friends, lovers—know only a fraction of his being. Only upon entering his domain do they sense the abyss beneath their feet.

Many today proclaim themselves occultists, initiates, or masters, craving recognition. Yet the genuine adept remains hidden, indifferent to external judgment. He does not seek validation, nor does he react to provocation. He turns the other cheek—not from weakness, but because he dictates the rules. He is untouchable, free from the need for self-affirmation.

The deeper the occultist's mastery, the more his influence remains unseen. His targets believe themselves free, unaware of his hand. Western distortions of occultism—tainted by profane prejudices—obscure its true nature. Most speak without knowing; few grasp that here, will is not will, action is not action, the Self is not the Self.

Lao-tzu’s Tao Te Ching embodies this wisdom: absolute, surgical, free of human limitation. Confucius, obsessed with tradition, once sought Lao-tzu’s counsel and later reflected: “One may trap animals, catch fish with nets, or birds with arrows—but how does one capture the dragon soaring beyond the clouds?”

The Tao Te Ching reveals the Fulfilled One—elusive, ambiguous, beyond ordinary perception. “The Way that is the Way is not the ordinary way.” Men chase illusions: they construct personalities, clutch at possessions, scream “Me! Me! Me!“—unaware this is mere fever, a prelude to death.

True individuality is not what men believe. The Fulfilled One loses himself to become himself. He empties to achieve fullness, conceals to reveal, gives to possess. He moves without trace, acts without doing, wins without struggle. His strength lies in flexibility, his victory in yielding.

Water, formless yet unstoppable, defeats the rigid. The tools of life are subtle; the tools of death, hard and crude. The unseen directs the seen. The strong expose themselves—and are cut down. The wise remain hidden, striking where no resistance exists.

The modern cult of effort and struggle is folly. Men crave action to feel themselves, not to attain. But when resistance vanishes, they collapse like soap bubbles. Death shatters their illusions, dissolving them into the formless void—the dragon’s domain.

To level out, to be silent, to disappear—this is the Way. The voice without words, the sight without objects, the action without movement. The fish cannot survive outside the depths; the ordinary man cannot grasp this wisdom.

Those bitten by the dragon wield an invisible force. They command without speaking, win without fighting, and remain—always—unseen.

Metaphysical part:

Metaphysics is meta-physical (beyond the physical). It transcends the material plane. The “meta-physical” denotes the supra-sensible, eternal realm—the domain of absolute principles, untouched by modernity’s degeneration. It is the world of Being, opposed to becoming; of Spirit, not matter.

What Is “Metaphysical Reality”?

The term “metaphysical reality” frequently appears as a central concept in various esoteric teachings. To clarify its meaning, we begin with its etymological definition: metaphysics refers to that which is beyond the physical. However, “physical” here should not be conflated with modern physics or philosophical metaphysics, as both are distorted by abstraction and empiricism.

Instead, we take “physical” in its traditional sense—pertaining to bodily existence, bound by space and time. Thus, the “metaphysical” refers to:
1. Objectively: States of being free from spatial and temporal conditions.
2. Subjectively: Consciousness experiencing reality beyond these conditions.

Common perception, limited to bodily experience, instinctively equates reality with corporeality, making “metaphysical reality” seem contradictory. However, initiation allows one to transcend this limitation, preserving consciousness beyond bodily dissolution—akin to voluntary death and rebirth.

Philosophical critique further reveals that space and time are not inherent to reality but are cognitive frameworks imposed by human perception. Thus, suspending these frameworks opens the way to other modes of experience, where reality appears non-corporeal.

Yet “metaphysical reality” is not a singular state but encompasses multiple planes of existence, far beyond simplistic dualities (e.g., “this world” vs. “the beyond”). The physical world is merely one manifestation among many—symbolized in traditional cosmology by planetary and zodiacal hierarchies, each representing distinct metaphysical worlds.

Death, in this view, is not an absolute end but a transition between states. Initiatic “deaths” and “rebirths” mark shifts in consciousness, each unveiling new existential planes.

Philosophical Considerations

Philosophical realism, which posits reality as independent of the observer, aligns with bodily experience but fails in metaphysical contexts. Idealism, conversely, sees reality as an act of consciousness—an approach more suited to metaphysical experience, where subject and object merge.

Traditional doctrines (Vedanta, Neoplatonism) affirm this anti-dualistic cognition. Plotinus speaks of “incorporeal senses” perceiving intelligible realities, where knower and known are one. Such knowledge is not passive reception but active identification.

The term “creation” must be clarified: metaphysical realization does not produce something new but awakens latent creative forces within the self. This is not evolution but reintegration—a return to an original, divine state.

Dominion over metaphysical realities is possible but not inherent to all experiences. Some traditions (Hermeticism, Kabbalah) emphasize gnosis over power, seeking union with the ineffable rather than control over forces.

Ultimately, metaphysical reality transcends rigid categories, revealing a multiplicity of states where consciousness, liberated from bodily constraints, perceives existence in its true, unbounded nature.

The Dragon’s Code #PowerSecrets #AncientWisdom #MindsetHack #OccultTruth #DragonEnergy #PhilosophyTok #ShadowWork

Title: The Initiatic Attitude – Beyond Passive Reception
Tags: #Tradition #Esotericism #SpiritualDiscipline #Initiation #InnerTransformation

1. Active Engagement – Initiatic teaching demands active participation, not passive consumption. It transforms essence when received with the right spiritual attitude.
   
2. Occult Bond – Spiritual achievements of one individual resonate occultly with others, creating an invisible chain of transmission beyond mere intellectual exchange.
   
3. Beyond Intellectualism – Esoteric knowledge must not be grasped only with the mind; it must generate living images and be felt in the heart.
   
4. Purified Feeling – A detached yet intense emotional state must be cultivated—free from personal reactions, centered in calm inner warmth.
   
5. Will as Tension – The will must be exercised independently of external goals, like a coiled force before action, energizing the subtle body.
   
6. Triple Integration – True reception unifies thinking, feeling, and willing simultaneously, awakening dormant centers of being.
   
7. Inversion of Process – Unlike profane learning, esotericism begins with inner experience, from which doctrine later crystallizes—not the reverse.
   
8. No Blind Faith – Esotericism rejects dogma; it requires direct experience, free from preconceptions, validated only through inner action.
   
9. Beyond Rigid Formulas – The spirit must flow beyond logical encapsulation, allowing words to evoke hidden resonances within the soul.
   
10. New Existential Basis – Mastery of this discipline restructures life, thought, and perception, aligning them with higher, transcendent principles.
    “The doctrine is not an external teaching—it is the ordering of what has been realized within.”

The Attitude Toward Initiatic Teaching

These reflections are directed at those who have not only studied my previous explanations but have also felt and willed when encountering transmitted teachings.

In esoteric knowledge, passive reception is insufficient. Teachings are not given merely for intellectual comprehension but to spur inner transformation. When received with the correct spiritual disposition, they alter one’s very being. Overcoming an obstacle in this domain does not benefit only the individual; an occult bond exists among men, allowing others to partake in one’s spiritual realizations—even if the realized remains distant and silent. However, when the path is articulated in thought, this natural participation is illuminated by conscious awareness and free individuality. Thus, one must learn to receive teachings properly.

The mind alone must not grasp at what is communicated (this is the first barrier that stifles esoteric transmission). Instead, thoughts must generate living images, which must then be felt. The described state must be inwardly shaped—almost as if “invented”—while maintaining a corresponding emotional disposition.

This is not ordinary feeling but a purified state: an inner calm, a listening with the “ear of the heart,” distinct from instinctive emotional reactions. To cultivate this, recall a past emotion, then strip away its external cause and its pleasure-pain duality. What remains is an intense yet collected warmth within the heart. This exercise is crucial and simpler than it appears.

Such refined feeling preserves freedom while shifting experience from the brain to subtler centers. The teaching is internalized, no longer seeming external but arising from within—like a remembrance that illuminates previously obscure inner experiences.

Simultaneously, a willful attitude must be cultivated—not as goal-directed effort but as pure tension, akin to the poised force before breaking an object. Abstract from remembered acts of will their causes and aims, retaining only the pre-action energy. This will manifests as a vital force filling the arms and lower body, activating deeper centers. The experience differs from “remembering”; it is as if an external current merges with one’s own, amplifying it.

Thinking, feeling, and willing must unite, awakening dormant centers. Though distinct, these states must coincide. Many can achieve this through practice, marking the first liberation from physical-world laws and an initial realization of the subtle body’s unity in waking life.

This inner development revolutionizes one’s entire existence. New evidences and reference systems emerge. Life and conduct reorganize on a new foundation, and thought crystallizes into a doctrine grounded not in theory but in direct experience.

Here, the process inverts ordinary life: inner action precedes doctrine. Esotericism demands no blind faith but goodwill and freedom from preconceptions—precisely where the difficulty lies. Debate is futile when foundations differ; only through acceptance, action, and objective observation can true knowledge arise.

Doctrine must not rigidify into formulas. A margin of indeterminacy allows the spirit to flow, activating faculties stifled by mere logic. Words must carry more than their surface meaning; the listener must perceive not just the sense but its hidden resonance. What is neatly encapsulated in logic is dead to the spirit’s life.

Metaphysical part:

The hara, understood beyond its purely physical aspect, is referred to as both the general “center of man” and the “earth-center of man” (the literal subtitle of Dürckheim’s book). It is also called the seat of the One and the “basic center”—designations that are not entirely consistent. For instance, “being centered” and “being centered below” are clearly not synonymous. A more logical placement for the center would be in a median zone of the psychophysical being. This is why, across both Western and Eastern traditions, the heart (in a non-physical sense) has often been regarded as the true center of being—a doctrine prominently featured in the Upanishads and present in Western and Islamic esoteric traditions. Alternatively, the solar plexus (also understood symbolically) has sometimes been considered the “center” of human life. Thus, the doctrine of the hara as the “center” risks replacing one imbalanced displacement (upward, toward the head) with another (downward, into the belly), failing to achieve true centrality or a genuine “middle center.” Additionally, the term “basic center” is misleading, as “base” and “center” (or “middle point”) carry distinct connotations.

Among the traditional symbols of fire, the ignis centrum terrae—the central fire—holds a universal significance. In man, the heart occupies the center of his being, radiating life through warm blood that permeates the entire organism. The heart is luminous and fiery, embodying both intelligence and spirit, as seen in ancient Egypt, where it was regarded as the seat of spiritual understanding, not mere thought. This truth, later obscured by the false attribution of intelligence to the brain, was preserved in Dante’s intellect of love. Linguistic traces remain in expressions like “to learn by heart,” revealing the heart’s higher function. Similarly, the distinction between recordari and meminisse (remembering vs. recalling) points to deeper metaphysical truths now lost to modernity. The science of language, properly understood, could restore these forgotten meanings, unveiling the hidden significance of primordial symbols.

The Secret Attitude That Unlocks REAL Spiritual Power 🔥 #EsotericWisdom #Spirituality #Esoteric #Occult #AncientWisdom #Mysticism #Initiation #InnerAlchemy #Metaphysics #EsotericKnowledge #HiddenTruth