Aryan mysticism part 1

What I am going to attempt to work on here is an Aryan mysticism where I borrow from the Norse runes and the Mithraic correspondences of the Greek alphabet. First, I would like to articulate a metaphysics from which this should work from. I will take key ideas from transcendental idealism to do that. Look at the world that we see under space, time, and causation and see that as the phenomena, and the reality as it is in itself as the noumena. For those that are interested, the works of Kant and Schopenhauer will help explain this metaphysics. Now, reality as we see under space, time, and causation forms the basis for science, and our everyday practical engagement in the world. Now, also from this limited perspective we should see ourselves as "Will to Lve" in the sense that Schopenhauer posited it. The goal would be to live more towards what is "The Will to Power" as Nietzsche conceived it, and to do so, we will need to add elements of transcendence that help us get beyond ourselves to something higher. I would like to add a quote from Evola’s Against the Neopagans so that my intentions are clear.

“What most distinguished the pre-Christian world, in all its normal forms, was not the superstitious divinization of nature, but a symbolic understanding of it, by virtue of which (as I have often emphasized) every phenomenon and every event appeared as the sensible revelation of a supra-sensible world. The pagan understanding of the world and of man was essentially marked by sacred symbolism.”

So the goal would be to understand these symbols so that we may transcend, and to do this, I will start from the Norse runes and then work up to the Mithraic correspondences of the Greek alphabet.

I would like to start by seeing Fehu as fire in the sense that Heraclitus and the Stoics seen it, as the substance of the universe, as force and energy. This force or energy gets formed into various types of existences through the power of Uruz. Next, I would like to see a will that is able to go beyond itself in the way that Nietzsche saw it, the will to power, this could be seen as Thurisaz, which is embodied in the power of the thunder god. Next, the mystery of consciousness arises, the aspects of both divergent thinking in associative horizon and convergent thinking in intelligence. These three forces are what is necessary for creativity, that of will, divergent thinking, and convergent thinking. Next we approach, Raidho, or the right ordering of the multiverse. This right ordering would be expressed in all areas of the multiverse, including natural laws, mathematical laws, and logical laws, etc.. The next idea would be that of Kenaz, or the rune of creativity, which would be will and consciousness following the right ordering of the universe to create new ideas and expand awareness. This next rune is where I want to focus on something important, and that is to achieve harmony with the gods, we must flourish in our awareness and creativity, not adhere to the dogmatic and doctrinaire aspects of Christianity which limit that important awareness. This is how we achieve harmony with the gods through this mutual gift giving, the power of Gebo. The next rune Wunjo will express the joy that we experience from realizing our true nature and reciprocity with the gods. I will end here for the time being, and develop upon this later. I am hoping for some input from others, so that I can develop this better.

Pagan Ethos

The pagan ethos is an ethos of strength and overcoming. It accepts that the world is harsh, but that harshness tests us, like a sword being sharpened by the resistance of a whetstone. I have Asperger’s Syndrome, so I am full aware of the harshness of reality. I could have adopted a Christian mentality in which the harshness of the world was seen as evil, and I get absorbed into my suffering and weakness, and then consider myself blessed. I chose a different path. I realized many years ago, that I had a glaring weakness, there was not a name for it yet, but that I am going to need to focus on my strengths, so that I would overcome. Here is an excellent quote from Nietzsche that explains the situation.

Wherever progress is to ensue, deviating natures are of greatest importance. Every progress of the whole must be preceded by a partial weakening. The strongest natures retain the type, the weaker ones help to advance it. Something similar also happens in the individual. There is rarely a degeneration, a truncation, or even a vice or any physical or moral loss without an advantage somewhere else. In a warlike and restless clan, for example, the sicklier man may have occasion to be alone, and may therefore become quieter and wiser; the one-eyed man will have one eye the stronger;……………

I have a “sickness”, and I only have “one eye”. I have learned to use that “sickness” to forge a will that desires to constantly surpass myself, and I have learned to use that “one eye” to see what others cannot. It was about 2 months ago that one of former professors told me that I should pursue graduate school, since he considered my one of the most brilliant people that he met, and my “Aspergoid” creativity makes me stand out, and at the gym, people were impressed with my ability to do one arm / one leg pushups, doing reps for 345 on the incline, and doing reps for 275 on a suitcase deadlift. I have trials, and I place duties upon myself. The goal now is to find an arena in which the “eye of social attunement”, and the “health of conformity” are accepted as being necessary virtues, and that I can use my “eye of intelligence and creativity”, and my “sickness of wyrdness” to overcome. I have an idea of what it is.

I remember one talking to an Aspergoid who felt the world to be an evil place (fallen world), and that he wishes he was not the way he was (the guilt of original sin). I was thinking, how Christian, how very Christian. I hope he finds “blessedness” within a church. I on the other hand, want to find strength from my gods. The one eyed god of the Aryans looks over me. This is the ethos of paganism, or what it should be, an ethos of strength and overcoming.

Dusa

Usually when one thinks of the soul, they think of a “ghostly double” of the body. This is not the way that I think Dusa should be seen. Dusa is soul in many of the Slavic languages, just for point of clarification. I would rather see the body as a “ghostly double” of the soul. It is the Dusa that is beyond life and death, space and time, and all of the worlds. It is in the nature of the soul, that it wishes to escape the confines of the body, space, time, and the worlds. This existence of the body in space and time should be seen as a dream, where one is living in conditioned existence. The goal is that of unconditioned existence, that of the Light(Ra), and Knowledge of the Light(Vera). This way the soul / Dusa should be seen in the same way as the Atman-Brahman, or the Dusa-Ra.

Note:

Reflect upon the view of the soul as a ghost, or an etheric double of the body, with less substance, and invert the thinking. See this world as a dream in which there are factors that condition our existence. Think of a pure brilliant light that expands infinitely, and know this to be the soul, and imagine a clouding that has overcome this light, and causes one to exist in a dream, and the goal is to awaken into the light.

The Principle of Caste

I was reading P. D. Ouspensky’s “A New Model of the Universe” at the Library, and I found the section on the Laws of Manu interesting. The prohibition against the intermarriage amongst different castes made sense when the idea of a caste was taken as the quality of the soul of the individual, and that psychological characteristics are largely inherited. Also it needs to be recognized that people of a “vaisya soul” might give birth to a child of a “brahmin soul”, which would probably be due to a grandparent or great-grandparent of this child as having this psychological disposition as well. Nietzsche, who in many respects has core Indo-European ideas integrated throughout his entire philosophy, saw that the different individuals in society have the characteristics that fit well with the tri-partite system of the Aryans.

“…The order of castes, the highest, the dominating law, is merely the ratification of an order of nature, of a natural law of the first rank, over which no arbitrary fiat, no "modern idea," can exert any influence .In every healthy society there are three physiological types, gravitating toward differentiation but mutually conditioning one another, and each of these has its own hygiene, its own sphere of work, its own special mastery and feeling of perfection. It is not Manu but nature that sets off in one class those who are chiefly intellectual, in another those who are marked by muscular strength and temperament, and in a third those who are distinguished in neither one way or the other, but show only mediocrity--the last-named represents the great majority, and the first two the select….” The AntiChrist, 57

The goal is to create a “child of duty”, and this is to be achieved by marrying one that has a “similar soul”, so that these more spiritual traits will become more and more refined within the select. I think a condemnation of miscegenation is part of a noble and healthy ethos, because it follows the “principle of caste”, but to truly follow the “principle of caste”, we ought to also mate with those who are of the “same caste”. If we follow this practice, then we will get more and more refined versions of what Nietzsche speaks of later in the above aphorism.

“... The superior caste--I call it the fewest--has, as the most perfect, the privileges of the few: it stands for happiness, for beauty, for everything good upon earth. Only the most intellectual of men have any right to beauty, to the beautiful; only in them can goodness escape being weakness. Pulchrum est paucorum hominum: goodness is a privilege. Nothing could be more unbecoming to them than uncouth manners or a pessimistic look, or an eye that sees ugliness--or indignation against the general aspect of things. Indignation is the privilege of the Chandala; so is pessimism. "The world is perfect"--so prompts the instinct of the intellectual, the instinct of the man who says yes to life. "Imperfection, what ever is inferior to us, distance, the pathos of distance, even the Chandala themselves are parts of this perfection. "The most intelligent men, like the strongest, find their happiness where others would find only disaster: in the labyrinth, in being hard with themselves and with others, in effort; their delight is in self-mastery; in them asceticism becomes second nature, a necessity, an instinct. They regard a difficult task as a privilege; it is to them a recreation to play with burdens that would crush all others. . . . Knowledge--a form of asceticism.--They are the most honourable kind of men: but that does not prevent them being the most cheerful and most amiable. They rule, not because they want to, but because they are; they are not at liberty to play second….”

Realize that it is we that gravitate towards our ancestral Tradition that have this nature. It is we who see the beauty of existence through the magic and wonder of our ancestral Tradition that have the spirit of the Volvhs, and our antithesis is the Chandala in all of his forms (Marxism, Christianity, etc.).

A Truly Universal, Unanimous, and Perennial Tradition

I was reading Evola’s advice to the Pope on how to make Catholicism a truly universal and perennial tradition, and even though the positivistic nature of Christianity makes it borderline impossible to fulfill this role, I believe that the Slavic Tradition can apply Evola’s advice very well.

“A Catholicism that is raised up to the level of a truly universal, unanimous, and perennial tradition where faith can be integrated into a metaphysical realization, the symbol integrated into the way to awakening, the rite and sacrament into an act of power, dogma into expressions of an absolute and infallible consciousness because it is beyond human and as such alive in beings unbound from terrestrial chains through an ascesis, and where the pontificate recovers its primal mediating function—such a Catholicism could supplant every “spiritualism”, both present and future.

But observing the reality is this anything more than a dream?”

The reality is that Christianity in all of its forms is a positivistic religion, which means that the religion rests on alleged events (mostly "miracles") happening in history, “And if Christ be not raised, your faith is vain; ye are yet in your sins”, 1^st Corinthians 15:17. The problem with this type of religion is that it does not cohere well with philosophical reflection. Case in point examples would be miracle critiques by individuals like Hume and Kant which have made believing in such things superstitious, and thus was the basis for Kant’s , “Religion within the limits of reason alone”. This is why for Christianity “faith” can never be integrated into a metaphysical realization, but will remain the belief in something without justification. On the other hand, I have shown in the previous article that the Slavic Tradition integrates very well with Buddhist metaphysics and the true idea of vera is that of a metaphysical realization. As far as symbols go, the Christian cross represents the need for man to be redeemed from his sinful nature, thus stressing human spiritual impotence, while the Kolovrat is a solar symbol representing a center from which everything rotates around, and that center is a state of awakening (bud), and which that attainment of that awakening is possible. As far as rites and sacraments expressing acts of power, it is truly the pagan rites and sacraments that can express that. Where is the Dionysian found, in a sunday service, or in a pagan metal concert? Now as far as who can take “dogma” and transform it into a symbol that represents a transcendent consciousness, I go back to my first point, where Christianity cannot get beyond its positivism, where for the Slavic Tradition, the myths are taken as symbols explaining the Transcendent in a certain language. The laws of Svarog inscribed on the stone Alatyr in the center of the world represents the transcendent consciousness / Nous from the realm of eternity that makes contact with this temporal reality, and becomes its ground or center, and it is through a spiritual practice that we attain unity with the divine consciousness as we “climb up the mountain Vyriy to make contact with the eternal at the stone Alatyr”, which is a symbolic language for proceeding up higher and higher states of consciousness to attain unity with the divine consciousness.

The Quest for Vera

When a Christian is asked, how do they know the “truth” of their religion? They respond by stating that they have “faith”. Asking them to define what they mean by faith, they will quote Hebrews 11:1, “Now faith is the substance of things hoped for, the evidence of things unseen”. The credulity and lack of sophistication of the author of Hebrews is apparent, just an immediate reflection on this statement shows the absurdity behind it. That definition of faith asserts that whatever bizarre idea that one might hope for now has substantial reality, and that any unfalsifiable claim is true. Critiquing that principle by a reductio ad absurdum results in an absurdity, but then the Christians will just make the ad hoc claim that this principle only applies to Jesus. If it is an “intellectual virtue” to hold to a principle that is easily reduced to an absurdity, and can only be defended by an ad hoc claim specific to that religion, then the epistemological ethics of the person holding this position is seriously in question.

The reason that I state this is because the word for “faith” in many of the Slavic languages is “Vera”, and through centuries of being Christian, that foolish meaning has taken root in our consciousness. It is my desire now to remove the layers of Christian delusion over the concept of Vera, so that the beauty of its true meaning may shine forth. If we take the word Vera, we see that it is composed of “ve” and “ra”. Ve is rooted in the word videsh, meaning to see, to know, it is similar to the Sanskrit word vidya, which means to know. Ra is rooted in an archaic word meaning “light” or “illumination”. The correct meaning is to have “knowledge of the Light”, or “Knowledge as being the Light”.

The metaphysics of this is further illuminated when we take into consideration some of the Aryan spiritual traditions. For Buddhism, the first conditioning factor in the pattica sammupada is avidya (avijja). This means that the original condition that results in us existing in this conditioned existence is avidya, which is a + vidya, meaning the negation of vidya (ve). It is also stated in the Nikayas that the refuge is the dipam, the light (ra). It is clear that the word Vera states that our path is to have knowledge of the “Light”, knowledge as being the “Light”, knowledge as attaining the absolute and unconditioned, and that this is the essence of our “faith”. It is also interesting that the word “bud” in many of the Slavic languages means to be awakened, which is the meaning of the word Buddha (awakened one), and many of our children still bear this concept in their name. The name Budimir (peace awakened) is still a popular name amongst Serbs.

That is the essence of our “faith”, the struggle to overcome avidya, and all of conditioned existence so that we may be awakened as attaining knowledge as “Being the Absolute and Unconditioned Light”. This shows that our religion is at core a philosophical and Traditional one. The metaphysics of the patticca sammupada integrates very nicely with much of modern philosophy and forms of idealism, and it is the spiritual influence behind the concept of Vera that can take us beyond the epistemological analysis of modern philosophy and idealism through an askesis.

Please click on http://www.newkerala.com/nkfullnews-1-3900.html to read an interesting theory as to the heritage of the Buddha.

Please click on http://aryan-buddhism.blogspot.com/search?q=light for the True Doctrine of the Buddha.

Why is there Something rather than Nothing?

For Evola, race was classified according to three aspects, and that would be race of the body, which is the biological organism, the race of the soul, which is the character of the people, the way they live, and the attitude they have to their environment and society, and the race of the spirit, which is the overall religious and existential attitude that one has to existence itself, and the “traditional” ideas that one gravitates towards. My focus is on the race of the spirit, which to put it in a more philosophical language, it is the question, “why is there something rather than nothing”, which for Heidegger was the only proper philosophical question.

“To philosophise is to ask ‘why are there beings rather than nothing?’ Really to ask the question signifies: a daring attempt to fathom this unfathomable question by disclosing what it summons us to ask, to push our questioning to the very end. Where such an attempt occurs there is philosophy.”

Existence as a brute fact denies the question from the start, and this is the atheist position to the universe. The Christian just accepts dogma on faith, and refuses to really “fathom this unfathomable question”, and if they did, they would see how lame their myth really is. Some choose to see the world with thaumazein, that is with a speechless wonder at that which is, and proceed along a path of philosophical questioning that eventually leads to an askesis that leads to truth of Tradition.