Image: Most Fatherly Thule by Folkish artist Fidus.
Aryan Spirituality
Introduction
To begin with, I should make clear that this series of treatises is not
in any way definitive. It is essentially my opinion, based on my studies
and insights. It should not be considered reflective of anyone else's
concept of what Aryan spirituality is. It will probably agree, in some
aspects, with most educated perspectives on the subject, and disagree in
certain other aspects. Take my words with a grain of salt, and if you
find them at all interesting or enlightening, pursue your own studies of
other writers and historians. This treatise on Aryan Spirituality must
first begin with a definition of philosophical concepts. While the
following may seem to have little to do with spirituality, one must
first understand the nature and outlook of the Aryan mind. If this is
not first understood, the rest will be misunderstood and misapplied, as
it has been with the modern applications of pagan deities and concepts
to essentially Christianized spiritual constructs.
Love and Honor
"There are two values which embody the almost two-thousand-year-old
conflict between church and race, theology and belief, enforced belief
and pride in character; two values which are rooted in will and which
are now battling for supremacy in Europe: love and honour."
- Alfred Rosenberg, Race and Race History
The religions of the world tend to be founded on the dominance of one of
two values: Love and Honor. All races and cultures have at their crux
defining or determining characteristics which set them apart. These
characteristics are evinced in the beliefs, goals, and the destiny
toward which a people strive. The defining values of love and honor
cannot exist side by side, sharing the limelight. One or the other must
eventually find itself dominant, for honor is not always loving, and
likewise love is not always honorable.
Love, in this context, is essentially considered as the love of
humanity; humanitarianism. It is characterized by egalitarianism,
humanism, and the essentially Judeo-Christian tendency toward charity
and love of all, despite any character flaws which might be present.
This view tends to produce a society which accepts all people, no matter
how undesirable their character or background. There is, of course, the
stipulation that they must accept the religion of love, for churches,
and their respective states, based on this view rarely have room for
those who would deny their religion and its moral codes. Thus, a state
based on this conception depends on the values imposed from outside to
find, or instill, a sense of goodness in all of its citizens. The
proponents of religions of love tend to have either a humanistic or an
"original sin" approach to the judgment of their adherents. The
humanistic approach is based on the idea that everyone is essentially
created equally, with the potential for good and growth, and should be
appreciated for what they could be rather than what they are. Those who
have drastic character flaws are generally accepted and helped along
their way towards a better, or more socially acceptable, way of thinking
and acting. The "original sin" approach is the Christian method of
leveling all people. Essentially, it holds that all people are weak
minded sinners, and require the blessing of God to be uplifted from
their lives of sin and debauchery. This is a kind of psychological
weakening of anyone who may have a high opinion of himself, and
replacing it with the humble, humanitarian values which the church wants
to instill. Each approach has the same results, producing the kind of
person which is desired: one who loves, or tries to love, all of
humanity.
Honor, in this context, is characterized by elitism, anarchism or
fascism, and ascetic or warlike tendencies toward self-overcoming. For
many, the relation of anarchism and fascism may be rather hard to grasp.
It is easily understood if you first realize that forms of government
are designed to reflect the values of the people for whom they were
created. As such, the form of anarchism tends to reflect the Aryan
values of freedom and honor in that responsibility is placed solely on
the head of the members of the society. This system can only work,
however, in a society in which the majority of the people have the same
values. If there are, among the people of an Aryan state, people for
whom the value of honor is not present, there will develop animosity and
problems. Fascism reflects the Aryan value of honor in that it seeks to
place those who prove their honorable character and their excellence in
a given field in the higher ranks of that field. While the technical
details of this system have never been satisfactorily worked out in a
way that does not allow corruption from within, it stands as a
philosophical system which is the anti-thesis to egalitarianism, which
would place people not based on their excellence but based on a
multitude of other factors such as wealth, influence, or popularity. As a
philosophical approach, fascism is the view that all people are not
created equally. Rather, there tend to arise from the masses certain
individuals who stand above the majority in character, excellence, and
honor; and they should be recognized and respected accordingly rather
than lowered to the standard of the rest of humanity.
"Every traditional civilization is characterized by the presence of
beings who, by virtue of their innate or acquired superiority over the
human condition, embody within the temporal order the living and
efficacious presence of a power that comes from above."
- Julius Evola , Revolt Against the Modern World
The essential characteristic which divides Aryan spirituality and
philosophy from others is the value of honor. While many other religious
views have a place for honor, it is generally a place below that of
love. It seems that the dominance of the value of honor is the chief
characteristic of Aryan spirituality, and many of such descent will find
it much more applicable and practical than the value of love. Aryan
spirituality is determined by the will to overcome, to reach to ever
greater heights of enlightenment. It is a path characterized by the
individual pursuit of self-mastery and god-hood. The true and proud
Aryan would not submit to the laws of any man or the Gods he has created
for himself. Rather, he seeks to know God or the Gods himself, and to
(re)discover his own godliness rather than groveling before his chosen
deities. Extending from honor are also several other values which
reflect its dominance: Freedom, Individualism, Responsibility, Virility,
Nobility, etc. The Aryan is too proud to allow others to dictate to him
moral values. His `moral compass' is his honor, which is essentially an
approach to life based on doing what is right, from the heart, and
taking full responsibility for all that is done. While this may be
difficult for modern readers to understand, as we are made to believe
that rules and mandates from outside are needed in order to define what
is right, to those who are willing to listen to the voice within it is
quite simple. Likewise, freedom is an essential aspect in that the Aryan
type sees freedom as the highest pursuit of life. A life lived in
service and subservience is a life not worth living to those of such
constitution. Responsibility is an aspect which rebuts the general
tendency of people to consider such a lawless outlook on life as savage
and primitive.
The Aryan warrior, for example, of the Viking ages took conscious
responsibility upon himself for each life he took. As we are,
ultimately, our own judge and jury, and we, like the victim, have to
live with the consequences of our actions, this sense of responsibility
ensured that no lives were taken which needn't be. The warrior was
required, by his sense of honor and duty, to take fully informed
responsibility for his actions. Virility and nobility are traits which
have declined further and further in modern times, due to the
egalitarian view which has become dominant in our society.
The sex roles, for example, have become less defined over the ages. I
should indicate here that sex is determined both by the birth and by
spirit. One may be born a man but feel himself a woman, and live a
lifestyle fitting to a woman. This is natural and has happened
throughout the ages. The essential problem that I am pointing out is the
androgyny of the sexes, whereas women and men have fewer and fewer
differences. Each are melded into an ideal of equality in an attempt to
deny the differences which nature has imposed on the sexes. Rather than
having pride in the man of strength and the woman of beauty and
fertility, we have the idealistic attempt to equalize the sexes by
redefining them, melding them into one type of being which has no
defining characteristics.
The religions of love have, in the opinion of Rosenberg and many others,
weakened the Aryan character, and as a result his states and
institutions. With the encroachment of Judeo-Christian values in Europe,
the nobility and pride which before its existence had defined and made
possible the great spiritual and cultural advances of the Aryan peoples
began to disintegrate. As love and humility replaced honor and nobility,
and men were reduced from responsible, self-mastering individuals to
weak followers of the church, the creative impulse of the Aryan peoples
had to find other outlets or fade away.
In closing, allow me to clarify my view on the supremacy of values.
Neither value system is objectively and universally better than the
other. There is no one true and definitive approach to spirituality
which will work for all peoples. Taken historically, one can see that
religions born in a given location and created by the inhabitants of
that location tended to produce a sense of order, culture, and destiny
in the people. It is only when alien religions or creeds are imposed
upon a people for whom they were not originally created that animosity
brews. What I do feel applies universally is the obligation of all
people to respect cultures and civilizations which hold antithetical
views. Rather than attempting to assimilate all of humanity under one
flag and one creed, we should by now recognize that this can never
occur. We should instead attempt to have courteous and respectful
alliances with people of all faiths so long as there is no encroachment
on their behalf. Every people should have the right to pursue their own
spiritual and cultural destiny without the unwanted influence or
manipulation of outsiders.
With that imperative aside, I feel that those of Aryan descent will most
likely find that honor applies better to their general outlook on life
than love. Our society still reflects Aryan values, though with
materialistic ends in mind, because it is forever a part of our
psychological make-up. Individuals in every European society, despite
their penchant for egalitarianism, have sought the mark of distinction,
nobility, and honor which would set them apart from the masses. It is
forever the goal of Aryan man to excel at whatever he undertakes,
despite the overwhelming influence of the church toward humility. We
will always be a people driven by pride and honor. What is lacking in
modern times is a spiritual framework which doesn't shame us for
pursuing our destiny, but rather assists us in it. What is needed is a
rekindling of true Aryan spirituality, free from superstitious remnants
and Christian moralism. Maybe, with more writers and movements
presenting a positive picture of Aryan spirituality, we will have it.
Philosophy
Aryan man entered the world to establish higher order, to make possible
the establishment of culture and civilization. His super-sensual mind
asserted its will upon the landscape. No longer would he be the victim
of his environment. Aryan man had come to establish his word, his laws,
and his ideals in the face of nature. He understood the Western
impetus toward the creation of order out of chaos by virtue of
understanding his own nature in divine union with the mind which it had
birthed. Within him was born the intellect, the individual mind which
has made the wisdom of foresight, the recognition of the bigger picture,
possible. Faustian man emerged. He recognized both the passive
understanding of universal law, of the metaphysical order of being which
we have emerged as individual beings out of, and the creative will
which would impose itself upon the world, making his contemplative
vision a temporal reality. The emergence of personality creates a
division, a separation of man from his natural origins. His will is
indomitable and perfect, he can do no wrong because he knows his place
in the cosmic spectrum. By direct understanding of the soul and spirit,
of the higher and the lower, Faustian man is free to establish the
higher order of Being upon this earthly realm of Becoming, and to strive
toward the overcoming of all natural limits which have trapped him in
their throws.
Spiritual consciousness is the understanding of the whole of one's mind:
the archaic and instinctual, the unconscious and primeval, and the
rational. The first of the two are wholly irrational elements with which
the rational aspect is forever battling for supremacy. To understand
the nature of "rational" man is to see him not as a rational being at
all, but as a being striving to overcome his nature, a being who cannot
defeat those elements of himself which forever manipulate him and bend
his supposedly rational ideals toward their end. In order to truly
defeat his enemy he must first know his place. The rational mind is a
newborn, a fragile creation which needs much refining in order to truly
excel. He must come to see that the rational mind is the child of a
higher Self, of the spirit. The rational mind is the temporal extension
of the Self. It is subject to life, death, and change, as the rest of
the world, whereas the higher Self is not. The rational self, the ego,
makes possible the communion with the earth which the higher Self
cannot, on its own, accomplish. When it is seen in its proper place,
the rational mind becomes the catalyst for the true will, for destiny.
No force on earth can stop it, and no fear shall stand in its way. To
do what is necessary, what is willed, becomes the only drive in the
individuated man.
Spirituality is individuality. It has as its primary goal what Jung
called individuation. Spirituality has little to do with God or ritual
or any other symbol or belief system implemented by adherents to explain
its phenomena. Spirituality is one man standing alone before the world
and asking the questions that plague him. The realization must sooner
or later come that there are no answers out there in the world, only
guidance. There are many guides, many doctrines which illustrate a
method of attaining individuation; However, none of them can create the
desired results without the individual undertaking their initiatic
programs. Adherence to doctrine, belief in a moral code, or any other
such subservience does nothing to elevate the self in and of itself.
Awakening doesn't come from any sort of subservience to a higher power
or service to a higher cause. It comes from active participation.
Belief is not a substitute for active understanding.
The Aryan man seeks the transposition of will and inner experience into
reality, into a vision of the world which is unnatural, or counter to
the perceived limits and conditions established at his arrival. His
world-view seeks to overcome the base natural world and express the
triumph of will over circumstance. It was determined by his nature that
Aryan man would seek to overcome it, for by this great work he
maintains and extends the natural order beyond the confines of history,
into new formal representations which will see his extension beyond his
current limits; his evolution. Aristocratic by nature, the way of Aryan
civilization has always been opposed to all limitations and has always
sought to establish higher civilization, higher order, and an
individualistic self-becoming which stands against time, against the
world as it is. Recognizing the imperfection of the world, the Aryan
has sought to make of it a world which is fitting to his aristocratic
nature, a world of beauty and order. By ordering out of relative chaos
his great civilizations, Aryan man has sought to make of this world a
reflection of his inner being, of the God that dwells within, revealing
the beauty of what could be if he were willing to make the sacrifice
necessary to see its fruition. He is the creator of his world, the poet
that creates the mighty epitaph of the Western world in architectural
magnificence.
The Aryan spiritual tradition is based upon the direct recognition and
pursuit of a higher order of being. It is both personal and communal in
nature since, though it is based upon a personal interpretation of
inner events, it usually depends upon the guidance and myth of a culture
or group in order to be fully understood in its macroscopic importance.
The tradition places little importance on objects and worldly events
as these are seen as the gross or common result of higher law, which it
is the pursuit of the mystical sciences to understand in order to
transcend the lower world. Among the Aryan Traditions there are common
threads of wisdom which, though they take on slightly varying forms in
different cultural groups contain the same basic teachings. The
recognition of such a common theme by archaeologists, psychologists, and
theosophists alike is evidence of the common origin of this higher
spiritual world-view, whether it was brought by the same people or is an
element of all cultures of higher development. There are many who put
forth the theory of an Atlantian culture which has carried this wisdom
through-out the world. While there is plenty of evidence for this sort
of linking, another less obvious element may also be at play. Perhaps
the link lies not in the world but in the truth of the wisdom which was
gained by each of these peoples by the same methods. Their connection
with the spiritual plane may well have provided each of them with common
insights. I tend to think that the commonality of religious myths and
practices across vast distances which were for centuries considered
un-traveled is attributable to the ancient Aryan civilizations which
spread their knowledge over the world, to the common psychic and
spiritual make-up of men of different geographical areas, and to the
fact that they were all experiencing the same higher plane, which led to
similar mythic interpretations.
The Aryan world-view is one of transcendentalism, wherein the world and
its affairs are seen as imperfect or illusory in comparison to the
spiritual world. Physical, earthly existence is seen as constantly in
flux, constantly changing and evolving without any apparent direction or
purpose. Life is spent trying to maximize pleasure but being
constantly put through pain to achieve it. Thus the beginning of this
evolution is a recognition which is entirely nihilistic in nature.
There is no room for morality within the traditional view except as
mutable rules of behavior and social order. There are no moral codes
which are attributed to God. Morality has, in itself, no transcendental
value. It is a simplification of the real sin of life to attribute sin
to static rules of behavior. The real sin of existence on this plane
is ignorance; ignorance of the spirit, the divine spark of wisdom within
each of us that is shrouded by the illusory trappings of the material
world. The awakening of the spirit brings with it the beginning of
liberation from this world without meaning and the rise toward a more
purposeful existence which leads to genuine salvation in this life
rather than in some theological heaven.
Image: The Morning Star "Lucifer" by Fidus
It has been said that “Nothing is True”, which is itself correct in as
much as “no thing” is true. No creation of man, physical event or
object is imbued with the quality of absolute Truth. We can only aim
our sights at Truth and hope to come as close as possible with our
feeble words. Truth is not so base as to be transmittable by the
language of man. By its transcendent nature it is inherently
incommunicable. “The Tao that can be written is not the Tao.” The God
that can be described is not God. Descriptions and symbols only serve
as cues or methods of understanding something which is by nature not
describable by material reference points, which we as slumbering humans
are limited to.
While many will refute any attempt at spiritual understanding as the
need of feeble people to create for themselves something more than what
is there, or to console themselves with such ideas as life after death, I
obviously disagree. While in most cases they are right, there is a
spiritual realm which was not created by man and is not dependent on his
words and doctrine to exist. There is more to life than we can
perceive only by way of sensory input. Understanding of this “more” is
achievable by way of the Aryan tradition, which is not a path of
subservience to doctrine or morality but a way of clearing the mind of
the inconsequential mental blockages which make the pursuit of real
meaning impossible. It has no absolute doctrine though many have
attempted to show us the way throughout history. It requires no
empirical proof and can provide none. The only proof is the result for
the individual and for the society which is ordered on metaphysical
principles. Such great cultures as Greece and Egypt were, at their
heights, tied closely with the metaphysical order. Their decline came
with the decline in their spiritual virility and adherence to this
order. All social decline is relative to the loss of this most
important principle.
The material world is subject to entropy, decline, death, and change.
It is in no way stable and its laws are not absolute. As a living
organism in itself, the universe is constantly in flux. The primordial
world which was here before us had little in common with the world we
live in now. Nothing of this world is set in stone. As man has created
a form to give meaning and prosperity to his existence, breathing life
into it by his belief in its principles and upholding of its traditions,
he has created a living organism which is bound by the same laws as any
other natural being. This life-form will eventually become obsolete
and will require a rebirth, like the phoenix, into a new form which will
serve its creators in the aeon to come. The evolution of societal
orders will continue forever, there will be no culture which can fight
the stagnation and eventual entropy which effects all formal, worldly
existence. When an ethos has run its course, when a defining idea has
lost its value, it must be destroyed in order for a society to move
beyond it.
Myth
In order to begin to understand the ancient Aryan wisdom, one has to
first awaken the latent areas of the mind which allow him to understand
the mythic language which this wisdom is transmitted in. Once the mind
is attuned to the language of myth the spirit may begin its awakening
and gnostic experience, or direct experience of the spiritual, is
facilitated or assisted. The methods of attaining gnostic experience are
many. Sometimes these periods of great insight arrive of their own
accord without any conscious attempt at attaining them, but for most of
us they must be sought by an ascetic process with the aim of living in
this world, but not of this world. In other words, one must insulate
themselves from the pulls and intoxications of worldly existence by acts
of self-control and eventual mastery. This realm of suffering, called
"samsara" by Buddhists and the realm of becoming by many philosophers,
is impure inasmuch as it does not facilitate immortality of the spirit.
Everything feeds on everything else as the cycles of the world continue
on. There can be no genuinely lasting satisfaction in such a world. One
desire satisfied is another born, on and on for eternity. The key is to
remove desires of a worldly nature which encourage an habitual or
instinctual action that serves only to keep you within the flow of
worldly affairs and suffering. In order to reawaken spiritual
consciousness one must first free himself as much as possible from the
enslavement of the material illusion, thus removing the shades from his
vision which have kept him experiencing only a small piece of the whole
of existence. In this way one can begin to see things on the higher
level of Plato's divided line, the plane of philosophers and mystics,
the realm of Being. From this heightened perspective one becomes aware
of his destiny and purpose, and all actions begin to drawn their
inspiration from the spirit rather than the world.
On a side note, the worship of Nature within the Aryan world-view must
be understood not as the worship of physical beings and events, but the
beauty of the underlying order of nature and her cycles. The world is
seen to be resting upon or within a higher plane which, though we have
no sense of it today, was once a much more ever-present reality. The
difficulties of the modern mind in trying to understand ancient
spiritual traditions lies not in their doctrine but in his inability to
relate to it due to the fact that we, in our materialist era, generally
have little concept of the spiritual plane.
Morality
The rejection of all “traditional” values, beliefs, and laws is
essential to beginning to understand Aryan spirituality, which is the
acknowledgment of the world as it is rather than as it “should be”.
Moral codes and laws are the creation of man and as such may be as
easily destroyed as created. There is no morality inherent in nature.
The natural world is ruled by the pursuit of power. Every creature
seeks dominance over another in order to survive and to better its own
living conditions. This is the only behavioral law that there will ever
be. Altruism and egalitarianism are idealistic creations of man in his
comfortable state of “civilized” life, disconnected from nature. To
anyone who looks to reality rather than the fabrications of cosmopolitan
man, there is no divine morality in the world. Everyone is acting
selfishly and will continue to because it is in their nature to do so.
No law is too sacred to be denied by the will to power in all of us.
Sooner or later one has to stop fighting himself and begin to know and
understand his motivations. Only then can he begin to act with honor,
which is to say honestly and without pretense.
For a man to accept any moral law but the will to power as undeniable is
sheer fallacy. Thousands of years of philosophy should show that there
is no morality which cannot be refuted, and no “natural” moral law but
the will to power which cannot be replaced with better evidence. One
has only to look at himself to see the will to power in action. Having
done that, it might also serve him to look to nature. All creatures are
engaged in a never ending power struggle which makes the survival of
the fittest possible and strengthens or kills all species accordingly.
Contrary to popular opinion, humanity didn’t invent the idea of war and
murder within a species. Male lions often kill cubs sired by other
males, for example. They do this not because they are “evil”, but
because their will to power demands that theirs are the only cubs in the
pride. Nature has a way of eliminating all creatures which do not
strive to meet its standards, be it in this life or in their ability to
live on in their progeny.
Aryan tradition holds that there are certain virtues that cannot be
denied, because they do not require universal application. They are
issues of right and wrong action, as opposed to good and evil action.
The right action is that action which attains the desired results.
There is no moral question with regard to the traditional approach to
right and wrong, there is only that which is effective and that which is
ineffective.
Within the traditional framework, which is to say within a culture which
has been ordered on spiritual principles, it becomes possible to
establish laws that go beyond the pragmatic right and wrong which is
suited to today’s declining climate. It is, however, impossible to
establish such laws in our current situation. This decaying mass we
call the modern world must first be given its final push into oblivion
so that those that are left, assuming there are any (which depends on
the nature of the end of the Western world), will then be able to lay
the groundwork for a society which is rooted in the soil and ordered
from above. When the materialism of modernity has lost its sway over
the Western mindset we will be one step closer to the kind of
metaphysical intimacy which ancient civilizations once had.
Physics and Metaphysics
Physical truth is relative to culture. Physical truth consists of the
laws and ethics of a people, ideally founded upon an understanding of
destiny inherent in a naturally ordered group of people who for reasons
of genetic (blood) and geographical (soil) location have established a
culture which reflects the values which make their society operable and
potentially great. Destiny is of the metaphysical order, which is
manifest only to those who make of themselves a channel to the unknown.
We all witness the metaphysical when we feel compelled as if by some
outside agency to do something which later turns out to be quite
beneficial, though we at first had reservations about following the odd
guidance of this voice that showed up in our mind without our asking for
it. This is generally called intuition. The guiding principle of a
naturally ordered individual, or one for whom the material and sensory
realm is not all there is, but only a fraction of what is, is what we
refer to as destiny. It is particular to the individual as well as to
the cultural ethos to which he belongs. When physical truth is aligned
with the metaphysical Truth it is ordered from above. To be so aligned
is to recognize the fallibility of human understanding and to know that
no laws of man can take the place of Truth.
Religion
Religion is the attempt of a culture to understand the reality that it
has opened up by virtue of its connection with the metaphysical. The
temple, or religious center, acts as a physical link to the
metaphysical, being in itself a representation of the particular destiny
and forms which the culture has devised to best understand and make
manifest the will of God, which is not the will of some manlike being
but of a spiritual essence which is describable only in allegorical
terms. The primitive gods are not mere symbols or misunderstandings of
natural phenomena. They are attempts to impart the knowledge and wisdom
of the ancients to future generations, so that they may understand the
mysteries of the universe as their forefathers did. Religion makes the
knowledge of those who came before available to those who come after,
and upholds the traditional values of a culture which are necessary to
maintain the connection with the metaphysical against materialistic and
idolatrous decadence.
Spirituality breathes into life the consciousness of a greater reality
not defined by moral platitudes and the ticking of the universal clock
of cause and effect. It opens the door to a world beyond the
trivialities of temporal life and its struggles and injects into them
the element of meaning which is forever missing therefrom. The
connection with the spiritual realm is achieved by way of symbolism and
principles which are themselves not imbued with any higher quality, but
which when strained through the conscious mind and allowed to manifest
themselves in their greater glory through the intuitive understanding of
the adherent lead to higher understanding. An aesthetic symbolism is
thus only as valuable as it is transformative and meaningful, as evinced
in the life-altering force of its manifestation in man. The great
downfall of modern Judeo-Christianity is that it is by nature dogmatic,
placing principles and symbols above man rather than asserting their
transformative force within man. The denial of the house of God is
pre-eminent to understanding its true place. It must be understood as a
symbol of the man who enters it. Its altar must be understood as the man
himself, and God as existing within man rather than the dead symbols
which are in their own right temporal and therefor part of the world
which any true spiritual principle seeks to elevate man from rather than
tie him to. The deification of the spirit is the Aryan religion.
The religious center, in whatever form it may take, is to be as a
manifestation of the higher, spiritual order of life in the material
world. When its symbols are understood aright, they are seen as guides
and allusions to the world which is represented therein. The religious
center must act as a microcosmic gateway to macrocosmic understanding.
The symbol is only sacred if it is imbued with the spiritual force of
its creators and admirers. Its power is manifest in its ability to
represent the higher world in the lower, to relate the microcosm to the
macrocosm, rather than in its particular form.
It seems to me that the best way to impart the knowledge of
transcendence to we who have renounced God due to the inadequacies of
modern religion is not by more religion, or by the right understanding
of religion. At this time of spiritual and worldly decline and unrest,
we should instead disregard religion and give it the extra shove it
needs to disintegrate into ancient history. We should take our cue from
Lao Tsu, who established a faith which could not be confused with
religion. There is no doctrine to accept or deny. There are no morals
to uphold or break. There is only the wisdom which will, provided we
are prepared, guide us to understanding the bigger picture of reality
and the essence of spirituality. We need no codes and no dogma.
Instead, we should seek any and all methods of destroying the layers of
pretense and egotism which drive most of us. To us is given the task of
making of the material world a reflection of the spiritual,
metaphysical world. This is the only way to gain stability and
transcendence. In order to do so, we must first make of ourselves a
vessel for this metaphysical essence. Each individual leading his life
in the sacred, timeless way which is the true everlasting tradition
contributes to the changing of the tides, to the manifestation of Kalki,
to the establishment of the new order of being which will follow the
necessary demise of this dark age of materialism.
Fire and Ice
The Faustian, Western, or Aryan man is stretched between two ideals:
being and becoming. He partakes both of the Olympian spiritual being or
existence, which is a passive understanding of destiny and the soul,
and of Dionysian ecstasy and creative fury. He finds himself constantly
drifting between action and inaction, solitude and work, mind and deed.
Partaking of each world he creates in the middle ground, midgard, the
earth, a mirror of this battle between the forces of his mind. Aryan
mysticism is characterized by overcoming, rather than acceptance or
flight from, nature. The Aryan acts on an impetus from within to create
a world without which does not reflect personal, egotistical desires
but insight and wisdom gained from contemplation. This dual nature is
what has made possible the greatness of the Western world. With this
thought before action, this foresight and planning which has been
perfected only by the Western man, he has created the majority of higher
civilizations this world has seen. His will is always aligned not
toward material gains or the ease of accomplishing his goals, but rather
the emphasis has been placed solely on overcoming any limitation the
world would seek to place on his ingenuity. Achieving the impossible
has always been the goal of Faustian man, and it has been realized again
and again do to his unerring will to overcome the boundaries of the
natural world and the restrictive, Semitic dogmas which Rome brought to
his doorstep.
Rosenberg put it most aptly when he said, “The calm of the Nordic man
is self reflection before action; it is mysticism and life
simultaneously.” Whereas Eastern mysticism often encourages only
inaction, thought, and contemplation, the Aryan partakes of the wisdom
of contemplation and puts it to creative use in his art, science,
architecture, and warfare. There is no aspect of the truly Faustian
society which does not reflect this mystically founded will which knows
no bounds. To this he added, “A will, as hard as steel, must be joined
to that illuminated mind and elevated spirit…” The Aryan must withdraw
from temporal concerns and moral values to the recognition that the
spirit requires none of these things to be witnessed. Through the inner
freedom gained by this antinomian stance one becomes more and more
Godlike, partaking of the freedom which is granted only by knowledge and
understanding of the spirit, of the inner being, Jung’s higher Self.
The genuine, True Will emerges from the soul and is actualized by the
rational mind into its appropriate earthly form, so that the force of
will, the logos of the self-god may be transposed onto the world,
creating a mystical vision of life which surpasses any supposedly
‘natural’ existence. It is a natural urge of the Aryan type to seek
this elevation of self, to give form to its mysteries in religion, art,
and even the state, for it is his highest achievement to make of the
world a vessel for the greatness of his soul, for the logos of his
being. Only thus are great Traditional cultures established.
Skorpius
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