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.