Words of Wisdom #30

“The gardener became angry, changed color and said scornfully: <<I learned this from my master: who uses machines uses mechanisms and his spirit becomes mechanized. Who has a mechanized spirit no longer possesses the purity of innocence and loses the peace of the soul. I don’t ignore the merits of this machine, but I would be ashamed to use it>>”.

-Zhuangzi

Positive Technology: hand tools, simple, silent, light, an extension of the human body, actuated by our physical movement, they require skill and dexterity in applying them and are of simple access and maintenance.

Negative Technology: machines and tools actuated mostly from fossil fuels, complex, noisy and heavy, man becomes their prosthesis and simply helps their work, the personal experience decreases or is canceled. Devised to be of exclusive management of a circle of experts and specialists of their maintenance, that is impossible for all the other men.

All that can be defined as Negative Technology has been developed, consciously or not, as a compensation to our physical and mental degeneration. Although in our limits, we should always remember it and act accordingly!

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Words of Wisdom #28 & #29

“As a fish that swims in the water and doesn’t understand the nature of the sea, or a bird that flies in the air and doesn’t understand the sky, so man in his finite mind doesn’t understand the infinite. The only reality is for the bird to fly and of the fish to swim. So, in the same way, the only reality of man is to live: to live the life, to die the death. Living with awareness every moment, accepting not to understand the ultimate meaning, this is illumination”.

-Eihei Dogen

“Time, place and space are illusions, having no existence save in the mind of men, which must set limits and bounds in order to understand”.

-Robert E. Howard

Related post: Eternal Regret (Part 1 of 2)

The Harmony of Opposites

Heraclitus was an enigmatic Greek philosopher, defined because of this as “the obscure”. During his last years of life he became a hermit of the mountains, being an aristocratic spirit that disdained the multitudes: not bad for one who lived in Ancient Greece! He should have seen the world as it is today…

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Anyway, one thing that is clear from the fragments at our disposal is his doctrine concerning the harmony of opposites:

“The opposites concordant, and from the discordant comes beautiful harmony, and everything happens according to contention”.

“The same thing are the living and the dead, the awake and the sleeping, the young and the old: these indeed changing are those and those again changing are these”.

“What is cold becomes hot, what is hot becomes cold, what is moist becomes dry, what is dry becomes moist”.

“Immortal mortals, mortal immortals, living their death and dying their life”.

“One and the same is the path that goes upward and the path that goes downward”.

“The same are in fact the beginning and the end in the circumference of the circle”.

“God is day-night, winter-summer, war-peace, satiety-hunger”.

“Junctions are entire-not entire, concordant-discordant, harmonic-disharmonic, and from all things the one and from the one all things”.

Listening not to me, but to the lógos, it is wise to agree that all things are one“.

Heraclitus understood that the Law of the Universe, the Logos (intended as “relation” or “connection”, in reference to the infinite series of relations/connections generated by Nature and operating in it, through the mediation of opposites that alternate), is the relation of contraposition, complementarity, interdependency and alternation between two opposite concepts (being-becoming, one-many, eternity-time, infinite-finite, life-death, past-future, inhalation-exhalation, peace-war, hot-cold, etc.) that are apparently in constant conflict with each other, but in reality, at the same time, need each other because everything originates from its opposite: the opposites can indeed be defined only for opposition, and they can never be independently determined; nothing would exist if there was not, at the same time, also its opposite.

Note: here lies the meaning of the figure of the Androgynous (from Greek androgynos, composed by andros, “man”, and gyne, “woman”), the complete and undivided being best known for its description made by Plato in the Symposium. The symbolism inherent in this figure refers to the coexistence of opposites and their interdependence, the underlying unity hidden by their apparent separation and opposition: in biological terms it refers to the restoration of the absolute and primordial unity of the being. The coincidentia oppositorum (a Latin phrase meaning “coincidence of opposites”) is the state of being in which the opposites coincide: for example, at the climax of sexual love occurs a coincidence between man and woman, a momentary emersion of the androgynous state of being, the erotic impulse having its deepest meaning in the reintegration and reunification of the two divided parts of the human being; this biological coincidence, in specific cases and conditions, allows to momentarily experience a purely spiritual and trascendent state, what in philosophy would consist in the culmination of the metaphysical speculation, namely the inner realization of the coincidence between the concepts of Being and Becoming (that are therefore two ways of appearing of a single reality), union that results in a single principle, a metaphisical reality that is beyond the opposition between contraries, that in it instead coincide: the Universal Reality.

androgino

If there was no night, what would give us the opportunity to define day as such? If there was no winter, what would give us the opportunity to define summer as such? If there was no war, what would give us the opportunity to define peace as such? If there was no death, what would give us the opportunity to define life as such? The same on the contrary and for all the opposites that exist, they are two faces of the same coin, bound in the same way as an uphill path seems a downhill path if seen from above.

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As it’s evident from the fragments cited above, Heraclitus thought that everything is destined to pass eternally from one state of the being to another: what is cold and becomes hot will cool, what is slow and becomes fast will slow down, what is alive and dies will return to life. I’m alive (again) because I died, and I am destined to die (again) and then to return to life (again), in the same way as I’m awake (again) because I fell asleep, only to be destined to fell asleep (again) and then return to be awake (again). The end of the circle coincides exactly with its beginning. There is no immobility, only an eternal and unceasing metamorphosis, a current with no beginning and no end, a constant change and transformation: panta rei (“everything flows”). As Heraclitus said: “No man ever steps in the same river twice, for it’s not the same river (in its perennial flow) and he’s not the same man (in his perennial becoming)“.

We can affirm that Heraclitus believed in the immortality and eternal rebirth of the individual spirit: if it is possible to be reborn then it is necessary that the spirit exists (from what we would return to life if not from it that is eternal and immortal, while the body is temporary and mortal?) and that it doesn’t disappear after death, but that instead it continues to exist even outside the body.

Anyway, we need both the opposites and there will always be both: their result is harmony and equilibrium: after peace will come war but at a certain point there will be peace again, after summer will come winter but at a certain point there will be summer again, etc. In this flux Heraclitus saw the Logos, the Universal Law of Nature!

hendrik_ter_brugghen_-_heraclitus

Words of Wisdom #27

“To know that against which nothing acn be done and accept it as Destiny: here is the supreme virtue”.

-Zhuangzi

Freedom (Will) and Necessity (Destiny) coincide, are two sides of the same coin. One cannot exist without the other. Everything that happens, to each of us, during our existences, i.e. everything that has been established by our blood, by our spirit and by our destiny, is inevitable and right!

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Related posts: About Stoicism, Words of Wisdom #12

About Stoicism

Stoicism is one of the most interesting European philosphies, and has as prominent representatives Epictetus, Marcus Aurelius and Seneca. It is often misunderstood due to the fact that it has not, apparently, a specific “technical” language concerning its doctrine. The consequence is that while the texts about Stoicism that we have today are quite easy to read and understand superficially, even for the casual reader, their deep and authenic understanding of them is often nonexistent.

The essence of Stoicism consists in distinguish between the things that depend on us and the things that don’t depend on us:

Depend on us:

-Desire or aversion (for something).

-Impulse to action or to non-action.

-Judgment (positive or negative) of our desires and aversions, of our impulses to action or to non-action.

These things depend exclusively and totally on us, we have power over them, and they can correspond morally to good or evil whether they are compliant or non-compliant to Nature.

Don’t depend on us:

-Things external to us, on which our will has no power, or in need of fortune to be obtained: wealth, health, fame, work, family, poverty, disease, death, etc.

All the things that don’t depend on us are neither a good nor an evil, but something indifferent that must be accepted as it stands, in any way it will affect our lives: they should be seen as the work of Fate. However, Stoicism doesn’t say that we should not worry, or that we should give up obtaining or avoiding this sort of things: we should only remember that they don’t depend on us, and then act accordingly whatever happens in relation to them.

“Among the things that exist, some depend on us, the other don’t depend on us. Depend on us: value judgment, impusle to act, desire, aversion, and in one word, all those that are properly our affairs. Don’t depend on us the body, our possessions, the opinions that the others have of us, the public positions, and in one word all those that aren’t properly our affairs”.

-Epictetus

“Suppress therefore the aversion that you can feel for all the things that don’t depend on you and transfer it to the things that, among those that depend on us, are contrary to nature”.

-Epictetus

“Impassibility in front of the events that come from external causes, justice in the works generated by a cause that comes from you; impulse and action only in view of a common good: this is for man to act according to nature”.

-Marcus Aurelius

“I am a mixture of body and soul: for the body the sensible things are neither good nor bad, because matter has no power to grasp the difference between them; for the mind, instead, are indifferent the activities not falling within its sphere of action, while those that depend on it are all under its dominion. Even these, however, affect the mind only in relation to the present, because those related to the future and to the past are, in that moment, indifferent for it”.

-Marcus Aurelius

According to Stoicism we must have aversion exclusively for what depend on us but isn’t compliant to Nature (it is not virtuous, moral, honourable…). To distinguish the things that depend on us from those that don’t depend on us we have to look at every object, person or event for what it really is, removing the represenations of the mind, the instinctive judgments that these objects, persons or events project upon us: “The stormy sea upsets my mind. It is the stormy sea that upsets me? No, it is my judgment on it. It is not something that depends on me, therefore it is neither a good nor an evil. The stormy sea is only the stormy sea”.

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The judgments in relation to things or events that don’t depend on us are hard if not impossible to remove immediatly but yes, we can remove them after asking ourselves if what we are judging depends on us or not, and if our judgment in relation to that particular thing or event is nothing else than a representation of the mind: at this point we can see that particular thing or event for what it really is. Therein lies Stoicism, in seeing things and events for what they really are, without mental representations.

“Therefore train yourself to immediately add to every painful representation: <<you are only a representation, you are not at all what you represent>>. Then examine this representation, and put it to test with the help of the rules at your disposal, in first place and above all of this rule: we have to count it among the things that depend on us or among those that don’t depend on us? And if it is part of the things that don’t depend on us, keep in mind that it doesn’t concern you”.

-Epictetus

“What disturbs men are not the things, but the judges that they formulate on the things. For example, death has nothing terrible, otherwise it would have seemed like that also to Socrates. But it’s the judgment we formulate about death, namely that it is terrible, to be fearsome in death. Therefore when we encounter difficulties or are troubled or sad, we should not ascribe the responsibility to another, but to ourselves, that is to our judgments: it is indicative of who has not yet been educated to ascribe to others the responsibility of his evils; it is indicative of who is at the beginning of his education to ascribe the responsibility to himself; it is indicative of who has completed his education to not ascribe the responsibility nor to others nor to himself”.

-Epictetus

“Look at things as they are, in themselves, distinguishing matter, cause and purpose”.

-Marcus Aurelius

“Therefore don’t go beyond what you see and don’t add anything personal to the immediate impressions you receive from things or facts, and nothing bad will come to you”.

-Marcus Aurelius

“Many are the superfluous and annoying things that you can eliminate, because they exist only in the opinion that you create about them”.

-Marcus Aurelius

“Throw away the opinion, and you will be safe! Who prevents you to get rid of it?”.

-Marcus Aurelius

Whereby, what disturbs men are not the things or events but the judges that they formulate about these things or events. The proof of this is the fact that not all men express the same opinion about the things that don’t depend on us. Not all men are distraught by the stormy sea. Not all men are distraught by poverty. Not all men are happy of their wealth. Not all men are happy of their fame. Not all men are distraught by their disease. Not all men are distraught by the premature and/or accidental death of their son, daughter or wife. Not all men are distraught by the approaching of their death (so the ancient European warrior had a stoic attitude towards death), etc.

It means that the things and events can’t be the real cause of our reactions, that instead must be searched inside us: our reactions depend on the individual structure of our minds, although it may seem that it’s the thing or event itself to determine our positive or negative reaction towards it.

These examples and all the other countless things and events that don’t depend on us should be considered by the stoic man, as he was intended to be, neither a good nor an evil, but indifferently: what is not under our control should be seen as something that is not under our control.

On the other hand, concerning the things that depend on us, there is no man that would do something that depends on him, but that is not compliant to Nature, without having the same awareness of having done something wrong, whether he likes it or not. If you think about it, it’s indeed impossible for that to happen.

A man must judge the situation he faces and act accordingly using his skills, he must survive doing everything in his power (this depends on him), but this doesn’t mean that he should blame something that doesn’t depend on him, or project personal opinions on a certain thing or event in relation to his situation: for example, he shouldn’t judge the stormy sea differently only because HE is on a boat in the middle of it, the stormy sea doesn’t change in relation to this…it doesn’t become good or bad in relation to its role in a man’s vicissitudes. The stormy sea doesn’t depend on us and it remains always and exclusively only a stormy sea, both for the pilot and the observer who risks nothing.

If you keep in mind these stoic precepts you’ll find new meanings, profundity and rigidity in the texts of the philosophers cited above. Stoicism, as it was intended to be, was much more challenging, demanding and even extreme compared to how it’s commonly perceived, but remains in any case among the most important and suited classical philosophies for the European man!

Guénon: about the Materialist Man, the subversion of the Traditional Order and the destructive Western diffusion

“Wanting to trace back everything to man’s measure, taken as an end in itself, we have ended up falling, step by step, until the level of what there is of most inferior, and by seeking only the satisfaction of the needs inherent to the material side of human nature; pursuit, after all, really illusory, since it creates more and more artificial needs, that it can’t satisfy…after all, more a man has needs, more he risks of lacking something and then of being unhappy. The modern civilization aims to multiply the artificial needs and, as we said a moment ago, it will create many more needs than it can satisfy, because, once taken this path, it’s difficult to stop there, and there is not even a reason to stop at a certain point. Men couldn’t suffer for not having things to which they had never thought; they instead suffer out necessarily if these things comes to lack after they have known them, since they have become accustomed to consider these as necessary and since these have become really necessary for them. Hence they try by every means to get what can provide them all the material satisfactions, the only ones that they are able to appreciate. It is only a matter of “earning money”, being money what allows them to obtain such things, and the more you have, the more you want, because new needs are uninterruptedly discovered; and this passion becomes the only purpose of life”.

***

“But in the world of modern decadence where could still be found the concept of a true hierarchy? There is no thing or person that is in the place where it should normally be. Men doesn’t recognize anymore any effective authority in the spiritual order, any legitimate power in the higher and sacred sense in the temporal order. The “profane” allow themselves to discuss about sacred things, of them disavowing the character if not even the existence. It’s the inferior that judges the superior, it’s ignorance that imposes limits to wisdom, it’s the error that undermines the truth, it’s the human that replaces the divine, it’s the earth that goes to predominate on the sky, the individual that makes of himself the measure of all things and who insists to dictate to the universe laws all taken from his relative and defeasible reason…today can indeed be seen everywhere blind people who guide other blind people and who will drag them fatally into the abyss, in a common end, if they will not be stopped in time”.

***

“Very singular epoch, this one, in which many allow themselves to be persuaded that the happiness of a people is done by enslaving it, by taking away from it what it has of most precious, that is its own civilization, by forcing it to adapt to customs and institutions made for another race and by forcing it to the most painful works to make it buy things that for it are completely useless! It’s like this: the modern West can’t tolerate that some men may prefer to work less and be content with little to live. Since only quantity counts, and since what doesn’t fall under the senses is considered as inexistent, it is believed that he who isn’t stressed out and who doesn’t produce materially is a “slacker”. In such a world, there is no place for intelligence, and so not even for all that is really internal, because these are not things that can be seen and touched, that can be weighed and measured. There is only place for the external action in all its forms, including the most meaningless ones”.

-Réne Guénon

Note: These quotes are taken from a work of the author dated 1927. The last quote refers to the westernization of the peoples of the Far East (India, China, Japan, etc.). Personally I consider the ongoing westernization of the world a consequence of Capitalism and of the Christian “tradition” (i.e. obsession) to invade and convert: whereby it is certainly appropriate to define this process as a result of the Judeo-Christian modus operandi.

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Evola: about Christianism, Chivalry and the Nordic-Germanic vision of Life

“The power of the tradition that gave its character to Rome revealed itself, towards Christianism, in the fact, that if the new faith managed to subvert the ancient civilization, it couldn’t really conquer the western world as pure Christianism; that where it attained some greatness, it was able to do so by betraying, to a certain extent itself: it was able to do so more thanks to elements taken from the opposite tradition – thanks to roman and classical pre-christian elements – than thanks to the christian element in its original form. De facto, Christianism <<converted>> the western man only externally; it constituted its <<faith>> in the most abstract sense, while the effective life of this one continued to obey to forms, more or less materialized, of the opposite tradition of action and, later, in the Middle Ages, to an ethos that again had to be marked essentially by the aryan-nordic spirit. Theoretically, the west accepted Christianism, – and that Europe could accommodate, in this way, many themes related to the jewish and levantine conception of life is something that always renews the wonder of the historian – practically, it remained pagan. The result was therefore a hybridism. Even in its attenuated and romanized catholic form the christian faith represented an obstruction, which took from the western man the possibility to integrate his authentic, insuppressible way of being by means of a conception to him congenial of the sacred and of the relationships with the sacred”.

“Catholicism took shape through the rectification of various extremist aspects of the Christianism of the origins, the organization of a ritual, dogmatic and symbolic corpus beyond of the simple mystical-soteriological element, the absorption and the adaptation of both doctrinal and organizational elements taken from the romanity and the classical civilization in general. That’s how Catholicism presents sometimes <<traditional>> traits, which however must not induce to misunderstanding: what in Catholicism has a truly traditional nature is very little christian and what in it is christian is very little traditional”.

***

“By having as model the hero more than the saint, the winner more than the martyr; by placing the sum of all values in fidelity and in honour more than in the <<caritas>> and in humility; by seeing in cowardice and in shame an evil worse than sin; by knowing very little of resisting evil and of repaying evil with goodness – intending much more to punish the unjust and the wicked, excluding from its ranks those who literally followed the christian precept of the <<don’t kill>>; by having as principle not to love the enemy, but to fight him and to be magnanimous only after having won it – in all this the chivalry affirmed almost without alteration an aryan ethic within a world only nominally christian”.

***

“The life of the ancient nordic-germanic societies was based on three principles of personality, freedom and fidelity. To it was totally alien both the promiscuous communitary sense and the inability of the individual to valorize itself if not in the context of a given abstract institution. Here being free is, for the individual, the measure of nobility. But this freedom is not anarchic and individualistic, it is capable of a dedication beyond the person, it knows the transfiguring value proper to the principle of the fidelity in front of who is worthy of recognition and to whom one subordinates oneself voluntarily. Thus were formed groups of faithful around leaders to which could well be applied the old saying: <<The supreme nobility of a roman Emperor is of being not a master of slaves but a lord of free men, who loves freedom also in those who serve him>>; and the State, almost according to the ancient roman aristocratic precept, had as center the council of chiefs, each one free, lord of his land and in his land, leader of the group of his faithful. Beyond this council, the unity of the State and, in a certain way, the superpolitical aspect of it was embodied by the King, since this one belonged – unlike the simple military leaders – to one of the lineages of divine origin: Amals, the <<heavenly>>, the <<pure>>, was a name of the kings among the Goths. No impersonal <<duty>> and <<service>> existed, everywhere there were free, strongly personalized relationships of command and obedience, of understanding and fidelity. In this way the idea of the free personality remained the foundation of each unity and each hierarchy”.

-Julius Evola

evola

Words of Wisdom #26

“Fame doesn’t die entirely, if many people spread it: it too is a god”.

-Hesiod

Hesiod is absolutely right: a noble reputation – to possess much honour – is what ensured us to be reborn in the bodies of our descendants, in our distant past! This is the goal to which we should strive for, even today! To be remembered, to fight for the future of our descendants, to return being glorious and noble mentally, physically and spiritually, to ensure that our culture doesn’t vanish definitively! Only in this way we can bring Europe back to being as it was in its golden age!

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We Set Sail!

An interesting and often ignored episode of the Greek mythology is the one where the ship Argo, built to lead the Argonauts to the conquest of the Golden Fleece, passes through the Symplegades, the clashing rocks. The characteristic of these rocks was to clash each other when someone or something tried to pass between them, killing or destroying everything in their grip.

The Argonauts freed a dove to let her pass through the rocks and, while these retreated after having clashed to kill the bird, they made readily and quickly pass their ship in the space that for a short time would have separated them. They came out unscathed, except for the aplustre – an ornamental accessory made of wood, placed on the stern of a Greek or Roman ship, where was believed to reside its spirit/vital essence – destroyed by the following clash of the Symplegades.

An aplustre:
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Mostly in fairy tales, but also in myths, the difficulty in passing through a door or other types of passages (as well as being swallowed by a monster) are images that represent the entry in the realm of the dead (the grave/burial mound). The same is the case with the Symplegades, which symbolize the border with Hades (i.e. the burial mound). They are simply another version of the various animal jaws that impede the passage, of the doors with sharp teeth, of the doors that slam or bite and of the self-propelled mountains that threaten and impede the entry into a certain place: they are all typical motifs found in traditional fairy tales all over the world. The opening and the closing, the crushing and the bite all fall in the same custody function.

In any case, remember that only the dead could have free access to the realm of death: you had to be one of them to gain access to that place. This is the reason why the ship Argo loses the aplustre, the part corresponding to the spirit/vital essence: in this way the ship “died” and gained the right to enter the grave/realm of death.

The realm of the dead:
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Finally the Argonauts arrived in Colchis (the grave/burial mound), where Jason has to accomplish the initiation ritual: there are the challenges to overcome, the sorceress/priestess that helps him (Medea), the serpent/dragon and the Golden Fleece hanging from an oak.

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Gold is often present in fairy tales and myths, always connected with events that take place in the realm of the dead/burial mound. Some examples are the Golden Bough of Aeneas, the Golden Apples of the Hesperides and the Golden Horns of the Hind (in the mythologies and foklore of Europe the deer [deer’s antlers were used in the Stone Age to dig the entrance of the graves/burial mounds], the reindeer [like the reindeer that pull the sleigh of Santa Claus], the horse, the swan and the goose [both are migratory birds associated with waters, i.e. the amniotic fluid: the migration is a periodic and regular movement linked to the alternation of the seasons and associated with the cycles of death and rebirth] are psychopomps animals in the context of initiation rituals: they reveal the path that leads to the realm of death) during the labors of Heracles, and obviously the Golden Fleece.

In all these cases it is not the object itself that matters, but gold itself, connected to the dead and the grave as it is an element that never oxidizes with the passage of time, therefore being a symbol of immortality/eternal life, a solar and regal symbol, in the context of rebirth of the memory and knowledge of the ancestor in the grave, reincarnated in one of his descendants. The hero must obtain the golden object in order to conclude his task and return from the place where he found it, just like the child who had to face the initiation was tasked to obtain (in more recent times, compared to the primordial structure of this ritual) the golden treasures inside the grave of the ancestor, to accomplish the rebirth and successfully return from the burial mound!

Eternal Regret (Part 1 of 2)

“Lives eternal he one who lives in the present”.

-Ludwig Wittgenstein

ludwig_wittgenstein_1910

Eternity (the term derives from the Latin locution “ex” (outside) and from “ternum” (triple/triad), i.e. “outside the triad [of time]”: past, present and future) consists on one side in a perpetual flow of time, without beginning and without end, on the other in the atemporal point that we call instant (the Parmenidean being is nothing else than the instant), that is outside of time and coincides with the real present, of which we can’t have experience; an instant proceeds without interruption to another instant, they add up over time but they remain elusive for us; it is we who are in motion while the instant is immutable, even if it seems to shift, as the apparent motion of the Sun; the elusive and uninterrupted flow of instants constitutes the course of time, which is an illusion, since there is nothing but the endless eternity, whereby:

“Time is the moving image of eternity”.

– Plato

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***

Once, we fathomed eternity: both as infinite temporal duration and as timelessness. Too much time has passed since we have only been able to speculate about it, only able to see the door of eternity from a more or less favorable position, with the silly illusion of being able to reach its handle. The same applies to the concept of infinity, we are no longer able to deeply understand and fathom the infinity of the Universe. Only a finite space is within the reach of our minds.

It’s exactly here that lies the meaning of what Mircea Eliade called “nostalgia for paradise”, being nothing but the nostalgia for the Golden Age (i.e. the primordial state in which we fathomed eternity, since gold is a symbol of the metaphysical concept of the “being”, which is not subject to the laws of the temporal becoming), the aspiration to regain an existence outside of time, as when men were unaware of it and, consequently, free from the terror and anguish of history. Here lies one of the deeper meanings of all religions, one of their most important functions (achieved through initiations, rituals, ceremonies and festivities) being that of creating the momentary illusion that we are living once again that lost primordial condition to which we can not help but aspire, as a heartbreaking necessity that, if not satisfied, leads us to despair.

***

If every now and then you find yourselves immersed in similar thoughts, then maybe you will suffer, consequently, a sort of metaphysical vertigo/desperation: it’s the only way you have to find the answers you need, the only way to reawaken yourselves!

Eternal and Infinite, this is the Universe!

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Part 2: Eternal Regret (Part 2 of 2)