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

From Eros and the Mysteries of Love: The Metaphysics of Sex by Julius Evola:

“Our premises are totally different. Our starting point will be not the modern theory of evolution but the traditional doctrine of involution.

We do not believe that man is derived from the ape by evolution. We believe that ape is derived from the man by involution. We agree with De Maistre that savage peoples are not primitive peoples, in the sense of original peoples, but rather the degenerating remains of more ancient races that have disappeared.

We said in the Introduction to this book that the practice and philosophy of Tantra is set within a specific historical context. It starts with the concept of an increasing involution through four successive eras in the present cycle of mankind, and it maintains that we have now reached the last of these eras, the so-called dark age or Kali Yuga, which is a period of dissolution, of the prevalence of elementary forces, and of a Shakti no longer restrained within bounds, whereas the spirituality of mankind’s origins has been almost wholly lost.

According to Tantra, the path most suitable for such circumstances is one characterized in the directive “Ride the tiger.” In other words, rather than avoid or directly oppose a dangerous force, one should grasp it and hold it tight with the idea of getting the better of it in the end. The arrival of the Kali Yuga effectively cancels the bond which in other times imposed secrecy regarding the doctrines and practices of the Way of the Left Hand because of their perilous nature and their potential for misuse, deviation, and distortion. The fundamental principle of the secret teaching, which is common to both the Hindu and the Buddhist circles of the Tantras (the latter circle corresponds essentially to the Vajrayana) is the transformation of poison into medicine or “nectar,” the use, for the purposes of freedom, of the very forces that have led or can lead to man’s fall and perdition.

Anyone who thinks that Tantrism provides a convenient spiritual alibi for sensual abandonment is sorely mistaken.

THESE TEACHINGS PRESUPPOSE A PRELIMINARY INITIATION AND CONSECRATION, an introduction to a community or chain (kula) that can provide protective FORCE AND A SPECIAL COURSE OF ASCETICISM AND SELF-DISCIPLINE.

Furthermore, the same premise was in force in other teachings that proclaimed anomy and the freeing of the spirit from all bounds, rules, and mores of the times. Such was the case with the Ishmaelites of the period of the Sheikh of the Mountain, the Brothers of the Free Spirit, the Beghards, and the Ortlibians, of whom it was written, “Before reaching the point where all pleasure was allowed to them, they underwent very hard trials; their life was that of the strictest orders; they aspired to break their own will and eliminate their own person so as to find it again as pure glory in divine splendor. . . . They had to pray, meditate, and exercise themselves in the deeds that disgust us most. But as soon as they had reached the freedom of the spirit, everything was permitted.”

moralistic and evolutionary-humanitarian sauce

From Introduction to Magic, Volume III: Realizations of the Absolute Individual by Julius Evola, The UR Group:

“Readers will not have failed to notice that one of the points at which esoteric teachings go straight against the current concerns “evolution.”

“Evolution” is a kind of fixation of the modern mind. It is a veritable “complex,” which thanks to that “subterranean logic” of which Iagla has spoken (Introduction to Magic, vol. II, 53–58), controls the minds of many who think themselves devoted to the “scientific” method and objective research.

That the lower species should be the preceding degrees of the higher ones is no more true than that they are degenerative involutions of the latter. The presence of intermediate stages (even if they are stages of transition, and not crossbreedings or even sortings: another possibility that the evolutionists do not think of) you cannot tell from that alone what direction the process has taken.

Let us begin with the so-called primitive peoples, from the point of view of their mentality and their civilization. Who is to tell whether they represent the earlier states of present humanity, and not the involutive and residual forms of an even more ancient humanity? The fact that primitives tend more to disappear than to “evolve” gives one pause.

Furthermore, one should consider that an “even more ancient” humanity may have been different, such as to leave no traces where forms of civilizations closer to us have established and superimposed themselves; thus, all that is left of them is their descendants, degenerate but nevertheless from the same stem. Modern ethnological studies of the presumed “primitives” have in fact found in them not an inferior degree of the same mentality, but an other mentality, an other civilization. From that, by “integration,” one can go back to that “even more ancient humanity.”

Likewise humanity itself is a vast reiteration of attempts and approximations, which only in the rarest of men attains a perfect realization of the type.

In a way, the struggle depicted in our earlier image is still undecided: if man represents, at least on earth, the last position conquered, that position, being the most advanced, is the hardest to hold.

The scattered, the fallen, the deserters, and those swept away by animal passions who are reabsorbed and dissolved in forces that take them back, through contacts with the occult forces of animality—they are without number.

Recalling what has been said many times in these pages, one may moreover state that, apart from such “sacrifices” of humans to the “sacred animals,” there exist other possibilities and centers of reabsorption. In general, the degree to which human life accepts collective influences also marks that of reabsorption and remolding in the matrix of humanity, with the individual serving as material for other attempts, other shots, which may more or less approach the center of the target.

Much could be said about this, explaining the esoteric view of conditioned immortality and of reincarnation; for example, for the correct interpretation of phenomena like those of a certain “heredity” which—we mention in passing—are not based on transmission from one individual to another, but rather on a kind of “habit” contracted by the “genius” or “manes” of a given lineage. This is why each individual nucleated on it usually carries a determined and characteristic attribute, going back to a collective influence.

PERHAPS I WILL HAVE THE CHANCE TO ADD SOMETHING ABOUT THAT. HERE I WILL END BY SAYING THAT OUR IDEAS ARE BEST REFLECTED IN THE ARISTOTELIAN AND SCHOLASTIC TERMS, WHERE THE “TYPE” IS THE MATERIA AND THE INDIVIDUAL THE FORMA, SO THAT THE MORE THERE IS OF INDIVIDUATION, THE MORE THERE IS OF FORM AND PERFECTION.

Perhaps I will have the chance to add something about that. Here I will end by saying that our ideas are best reflected in the Aristotelian and scholastic terms, where the “type” is the materia and the individual the forma, so that the more there is of individuation, the more there is of form and perfection.

All that which is still collective in life is what is still incomplete in man.

All that which is still collective in life is what is still incomplete in man. By separating from all that is not himself, by absolutely individualizing himself so as to be nothing else and only that, man goes beyond the fate of rebirth because he has accomplished its very purpose.”

This is what reincarnation means.

“Without further oscillations or deviations, he then incarnates the pure, central direction, so as to “have no more daimons” and to make a single thing on earth with his “idea” and his “Name.”

“You are Born Again”. Then you can die.

What is Reincarnation? dumb westerners #reincarnation #qualifier #Esotericism #Esoterism #Esoteric #mystic

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WHEN YOU'RE #DUMB YOU'RE DUMB

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The stupidity of this guy impresses me TO THE HIGHEST POINT.

The West chooses it “to ITS MEASURE”.

From The Lost Art of Resurrection: Initiation, secret chambers and the quest for the Otherworld by Freddy Silva:

“From Phoenicia to China, the pagan world celebrated the hero who crosses into the Otherworld as a ‘dead’ man, only to rise as a god.

And yet the benefits of penetrating the veil into the Otherworld were beyond belief. Proclus himself describes how, having overcome the fear of the unknown, the prize that awaits is magnificent.

Having thoroughly purified him, the hierophant now discloses to the initiated a region all over illuminated and shining with a divine splendor. The cloud and thick darkness are dispersed: and the mind, which before was full of disconsolate obscurity, now emerges, as it were, into day, replete with light and cheerfulness, out of the profound depth into which it had been plunged.”

Autopsia

“This point in the initiation was called autopsia, ‘seeing things with one’s own eyes.’

If you successfully passed these tests you achieved a greater degree of self-consciousness, not to mention omnipotence and omniscience. Initiates who experienced living resurrection and successfully rose at dawn walked back into daily life with a sense of higher purpose, greater moral integrity, and reduced fear, practicing what they preached among ‘the dead.’

In ancient China it was normal practice for holy people to take flight from the body, fueled by alchemical narcotics, to wander through celestial spheres and sacred mountains. They even had an epithet describing sages who’d mastered living resurrection: “Ascended to Heaven at the height of the day.” The founder of Taoism, Lao Tzu, himself regularly left his body to “go for a stroll at the origin of things.”

Seven days later Viraf’s soul returns. He regains consciousness as though from a pleasant sleep and describes his Otherworld journey—how he crossed the Chinvat Bridge (Bridge of Separation) to be met by angelic beings who remark, “Welcome Arda Viraf, although you have come when it is not your time.”

Viraf also mentions traveling along a seemingly endless bridge and coming to a turbulent river, swollen by tears of lamentation shed by the living for those departed. This point is crossed by all souls, some easily, some with great difficulty. Viraf’s guide angel explains, “Tell the world upon your return that, when you are in the world, make no lamentation and weeping without cause, because it creates so much more difficulty and harm to the souls of your departed.”

which allowed them to see beyond the veil during initiation

In Greece, initiation into the Eleusinian Mysteries fell under the tutelage of the goddess Demeter, who is portrayed alongside a bundle of grain, often depicted in purple.

The cup contained a narcotic, most likely a distillation of ergot, a psychoactive fungus that takes on the appearance of a purple mold on cereal crops.

The administering of narcotics appears to have been an art in itself. And in contrast to pure shamanism, a low dosage was all that was required to deliver a calming state so that the hallucinogen became the vehicle into the spirit world rather than a device that influenced what initiates saw when they reached their destination.

If one of the purposes behind initiation was to experience the light body—the reconnection of the soul with the Source and, hopefully, its return to the body with insights—it stands to reason that the secret teachings leading you to that point required a privileged group that constituted a society apart.”

Jesus the Catholicized hero.

“Iao, god-man, nailed to a tree

Wittoba, god-man, nailed to a tree, and symbolized by a crucifix.

Yggdrasil, the World Tree, to which initiates were said to be ‘nailed’ after successfully completing initiation into the Mysteries.

Regardless of whether they were inventions serving a moral purpose or real-life individuals—and many cultures assert they were real—these heroes were merely reenacting the regenerative cycle of nature.

Global traditions show again and again how the rebirth of the sun as king was celebrated for three days after the winter solstice, when his accouchement with the Queen of Heaven—the Celestial Virgin—brought forth the infant savior in the first minutes after midnight on December 24.

Indeed the sun does appear to stand still on the same place along the horizon the three days around the solstice before reversing its course.

The light overcomes the dark of winter and the rebirth of life and land is ensured for yet another cycle.

From Native American rites of passage to the pilgrimages of Chinese seekers, the oldest rituals around the globe followed a near-identical prescription. Typically the quest began in a remote location, a place of solitude conducive to inner contemplation, followed by a period of sensory deprivation inside a secluded environment where, immersed in the cosmic world, initiates became aware of the purpose behind the universe they inhabit. Having arrived at a state of self-realization, they discovered the divine within themselves and returned to the body with a more informed view of doctrines to be adopted in daily life.

During their journeys into the Otherworld, initiates describe being “met by Shining Beings,” shown their origins before incarnation, given special knowledge, and offered guidance concerning the path they’d chosen in this particular lifetime.

Upon descending the mountain and returning to the tribe suitably enlightened, each individual was declared a “new-born one.””

CLARITY OF VISION

“As a mark of his newfound CLARITY OF VISION and spiritual resurrection, the individual was bathed before entering into meditation for four days, eating sparingly, and avoiding meat for several months around the period of initiation.

He was also encouraged, after marriage, to help transmit the esoteric teachings to others.

Initiatory rites consisting of a simulated death and resurrection were generally offered to youths reaching the point of puberty

PERSIA AND THE CULT OF MITHRA

According to Avestan literature this high peak marks the location where wisdom is received by a person in a receptive state of mind. Returning pilgrims were described as possessing khvarenah, ‘divine glory.’

Zoroaster sought and attained illumination at Mount Ushi-darena where he mastered the secrets of nature. His disciple Asmõ-Khanvant was likewise initiated, whereupon he too attained spiritual wisdom. One of the fruits of these insights came in the form of the Avesta, the sacred literature of Zoroastrianism.

Mitra appears in Vedic literature around 2000 BC as a rejuvenating god, often paired with a female counterpart named Varuna, forming the principle of paired opposites like the sun and moon.

He was a solar chariot god, partook in a sacred meal, and his act of self-sacrifice was an example for others on the quest to find redemption for the soul, and thus victory over its earthbound existence.

Mitra’s symbolic color was red—the color of twilight prior to sunrise—and every December 25 he was reborn from a rock. A bright light in the sky heralded the event, drawing shepherds to the location whereupon they are informed of the importance of the event by a divine messenger. Other unspecified gods are also in attendance. His life was then celebrated a second time at the spring equinox.

Mitra was so influential throughout Persia that he was absorbed into the teachings of Zoroaster as Mithra.

The philosopher Porphyry of Tyre writes that temples associated with this cult were mirror images of the original grotto consecrated to Mithra somewhere in the mountains of Persia. Porphyry also notes how, during initiation, the candidate was presided by the moon or a lunar deity—which itself was equated with a cow or a bee, as were the priestesses in attendance who were addressed as bees. Preparation began with baptism followed by severe discipline of the body, sometimes by as much as eight different types of trials in which aspirants demonstrated their courage, mental fortitude, and mindfulness.

All these tribulations were intended to FACILITATE the candidate’s peaceful regeneration in paradise.

When they successfully reemerged from the door of the cave or chamber, initiates were deemed reborn from a heifer, declared resurrected, and thereafter represented by a bee.

Such traditions must have endured for a considerable time because evidence of their practice was discovered by Alexander the Great when he vanquished Persepolis in 330 BC.

The cult of Mithras vied with early Christianity on equal terms for five hundred years before one of its adherents, the emperor Constantine, replaced the hero of the story with Jesus, at a stroke elevating this newcomer from mere mortal into resurrected god-man. And yet hundreds of years before Christianity, Mithraism already embraced the theology and rituals now cherished by Christianity, among them the imbibing of wine as a metaphor of sacrificial blood, the partaking of a small loaf of bread or wafer bearing the sign of a cross (the Eucharist), and a last, sacred supper.

Much of what is known about Mithraism comes from late Greek and Roman accounts in the eastern Mediterranean and from temples in southern Italy that survived Christian persecution.”

I hope your life is miserable

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Preaching among ‘the Dead’ Zelensky

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