Words of Wisdom #42 & #43

“The Being is, and can’t not be…the Non-Being is not, and can’t be”.


“Nothing can be born from nothing nor end in nothing. The universal substance therefore has always existed and is imperishable”.


With this sentences Parmenides and Zeno affirmed that nothing is created from nothing and nothing can be destroyed into nothing. Everything in the Universe is eternal, has always been (how the opposite would be possible, if nothingness doesn’t exist?), will never cease to be (how the opposite would be possible, if nothingness doesn’t exist?) and has never come into being (how the opposite would be possible, if nothingness doesn’t exist?).

Try to tell this to the religious fanatics of Creationism and of the Big Bang…

Related posts: Eternal Regret (Part 1 of 2)Eternal Regret (Part 2 of 2)


Words of Wisdom #40 & #41

“When two go together, if it is not the one, it is the other that finds the best solution; but one alone, as much as he reflects, has the thought more slow, the mind more weak”.

-Diomedes to Nestor in the Iliad

“The Country goes to ruin for lack of men, not for lack of programs. This is our belief. Therefore we must not develop new programs, but raise men, new men”.

-Corneliu Z. Codreanu

United we stand, divided we fall: we should remember it when we meet good Europeans that don’t have a worldview completely identical to ours. We are all, some more and others less, affected by this modern degeneration with which they “educate” us. What we can do – when it can be worth it – is try to correct each other, and become better!


Arkteia is the name of a little known initiation ritual for young girls that took place in Attica, at Brauron, where Artemis was worshipped.

Ruins of the Temple of Artemis at Brauron:

The initiation consisted in a rite of passage between prepuberty/childhood and puberty/adolescence, when the young girls experience a physical development and the appearance of the first menstrual cycle, i.e. the ability to procreate: the necessary condition to become wives and mothers. Not casually the Arkteia’s ceremony took place around the Spring Equinox: as Nature returned to generate after the sterility of Winter, so the young girls celebrated their ability to give birth (i.e. puberty) after the “sterility” of childhood.

Note: the arrival of the first menstruation/biological puberty varies from population to population and also from individual to individual inside the same group, even with years of difference. That’s why the young girls were between the ages of 5 and 10 (ideally around 10 and they could not exceed the 10-11 years), to have the absolute cetainty that the first menarche occured after the rite of passage, through which they reached the social puberty while the biological puberty would have manifested even after some years.

These young girls who served Artemis at Brauron were called “arktoi”, “she-bears” (from Greek “arktos”, “bear”), and Artemis herself (the Greek verb “arktéuo” means “I consacrate myself to Artemis”) was originally considered a she-bear, as her name suggests (from the root *arto- and the PIE root *rtko, in both cases “bear”): indeed in the cult of Artemis at Brauron the goddess was worshipped as the “Great She-Bear”, and her young priestesses originally wore bear skins along with bear masks during the rituals. Eventually the bear skins were substituted with saffron/honey colored dresses, from which the young girls undressed (previously they took off the bear masks and skins) at the end of the Arkteia’s ceremony, act that coincided with the symbolic death of the young girls as they were during childhood, death followed by their rebirth as women.

Statuette representing an Artemis’s she-bear:

The relation with the bear lies in the Bear Cult originated in the Stone Age and in the period of lethargy/hibernation that this animal faces every year: when Spring comes then the bear returns to life after an apparent/symbolic death, and so did the arktoi. According to the sources the arktoi of Brauron had to appease and ingratiate Artemis, or they risked to incur in her rage (like the child that primordially had to bring honey in the cave of the she-bear to placate her). We know also that these young girls became (by means of sympathetic sorcery) little she-bears during the rite of passage, and they represented the virgin handmaidens that in the Greek mythology follow Artemis in the wilderness: Artemis was originally a she-bear and her handmaidens were nothing else than her cubs, i.e. the little girls who followed the she-bear in her cave to face the initiation ritual and that because of this were seen as cubs who followed her mother in the lair.

Artemis and her handmaidens:

The role of mother and wife was sacred and honoured by our ancestors, it was of the utmost importance! Thanks to it the eternal rebirth within the ancestry was safeguarded!

Words of Wisdom #37

“Why then all the Ancestries have fought, fight and will always fight for the defense of the Land? The Land is the base of the life of the Ancestry. As a tree, the Ancestry stands with the roots deep in the Land, from which receives life and vigour. As there is no tree that lives hanging in the air, so there is no Ancestry that can live without its own Land. Without possessing its own Land an Ancestry can’t live – unless it settles on the Land of another Ancestry or on the body of this one, sucking all its energy”.

-Corneliu Z. Codreanu


Some Cases of Burial Mounds (Part 2 of 3)

After being imprisoned in the cave of Polyphemus, Odysseus states that his name is “Nobody”: this or because the children that faced the initiation/rebirth ritual didn’t had a real and defined identity, didn’t had a real name and was not yet seen as a true human being, or because his previous self, his previous identity, died after the entry in the burial mound (Polyphemus’s cave); or for both reasons. The wine offering to the Cyclops – with the intention to calm him down – can be compared both with the mistletoe given to the priestess inside the mound and the honey brought to the she-bear in its cave, all having a similar function.

Some of the companions of Odysseus are killed by Polyphemus while others manages to escape from the cave: the survivors are the embryos that the she-bear has decided to develop and give birth to, i.e. the children who have passed the initiation. After the escape from the cave Odysseus feels the need to affirm and make known to the Cyclops his true identity and name, i.e. the new identity that he has obtained after the initiation ritual, reborn in one of his honourable ancestors: he is no longer “Nobody” but Odysseus son of Laertes.



One of the various tales about the birth of Zeus tells that he was brought up inside a cave by Melissa (“bee”) and Amalthea. With the passage of time the sorceress/priestess took the place of the she-bear inside the cave/burial mound, however the child continued to have the task of bringing honey as a gift and this is the reason why the child who faced the initiation was seen as a bee: that’s why the sorceress/priestess inside the mound was also considered a bee, and it makes sense when we know that, according to another tale, the suckler of Zeus were sacred bees. The Homeric Hymn to Apollo describes the three prophetess that teached the art of divination to Apollo as if they were bees, and the Pythia – the priestess of the Temple of Apollo at Delphi – was called “Delphic Bee”.

Maybe (I make a guess) our ancestors associated the sorceress/priestess with a bee because they no longer understood or remembered the symbolism/role of the she-bear (the child brought honey to the she-bear to feed her and be chosen, being symbolically one of her embryos: as such he also had to eat some of that honey, similarly to the embryos that are nourished by what the she-bear eats; he is like a fetus inside the womb/cave/burial mound and must be reborn): at that point, who else could have been the recipient of that sweet gift if not adult bees? And if this was the case, maybe they saw the burial mound as a sort of symbolic beehive where the child/bee had to go with his honey? Melissa (“bee”) nourished Zeus with honey, i.e. the same honey that the child who faced the initiation had brought to her as a gift.

Cave of Zeus, Mount Ida (Crete):

Part 1: Some Cases of Burial Mounds (Part 1 of 3)

Words of Wisdom #34, #35 & #36

“With the boldness of our gesture we separated ourselves from the dominant mentality of the century; we killed in ourselves a world to build another, high until the heavens. The total dominion of matter was overthrown to be replaced by the predominance of the spirit, of the moral values”.

-Corneliu Z. Codreanu

“Our contemporaries put at risk their own person, and refuse life to sacrifice themselves to the superfluous things. Is it not deplorable?”.


“Discreet answered: <<Only the inner peace brings happiness. Every superfluous harms. So is for everyone, and nothing harms as wealth>>”.


Matter exists (maybe everything is matter) and is indispensable, nobody should put in doubt its presence, value and function. That said, if we Europeans will not embrace again our religion, our spirituality and our traditions, as these are really intended to be for us and with all that this entails, only the animal instincts will remain us, and we may find that in this respect we are much less gifted than other human species

About Sorcery, Spirits and Gods

If you have ever read “The Golden Bough” by James G. Frazer then you will know that our ancestors had a vision of the world permeated by sorcery. Frazer describes sorcery as based on two principles included in the same definition of “sympathetic sorcery”, since both presuppose an interaction at distance:

The similar generates the similar, the effect resembles the cause. From this law of similarity/imitation the sorcerer deduces of being able to obtain the desired effect simply by imitating it.

The things that have come once into reciprocal contact will continue to influence each other, even when the physical contact has been interrupted. From this law of contact/contagion the sorcerer deduces that every action he performs on a material object will influence in equal measure the person with which the object has been once in contact, whether it was or not a part of his body.

Our most ancient traditions were obviously permeated by sorcery, for example: -The custom of calling the newborns with the names of dead relatives, so that the descendants would become their ancestors. -The celebrations in which, through a dramatic representation, our ancestors staged the opposition between Summer and Winter, during which some actors interpreted the role of Summer and others the role of Winter, symbolically fighting each other; the faction that represented Summer had always to win, so that, in the same way, Summer would come back after “defeating” Winter. -When the Sacred King reached the end of his annual function sometimes he hid for a short period in a symbolic grave and was believed to be dead, since similarly to the dead he too was in a grave.

Sorcery has never left our minds and thoughts: we still use it today, everyday, without realizing it. Some trivial example? -Many people today (between 7 and 70 years…) think that, simply by imitating others aesthetically, they will receive the same appreciation among their peers. -Many people today when playing football (or other sports) using the t-shirt of a player they admire, think or are convinced to have abilities that they don’t really possess, or achieve performances that normally they would have never attained: this because in a sense they identify themselves with the name written in the t-shirt.


The sorcerer believed of being able to influence – through the application of these principles – even nature, i.e. the spirits. For our ancestors the spirits consisted in invisible essences/vital principles that governed nature and its cycles; not directly visible forces, that manifest themselves revealing their existence through the observation and ascertainment of their effects. The word “spirit” derives from Latin spiritus, with the meaning of “breath, breathing”, perhaps from PIE *(s)peis- “to blow”. Why? I don’t know, maybe in relation to the fact that a breath is invisible and intangible, but still a force that can manifest itself in the material world and alter it; likewise the spirits were seen as the “wind/breath” that caused the changes inherent to the cycles of the natural world.


So originally our ancestors saw nature as animated by these spirits, and only after some time they passed to a view of nature that saw it governed by external deities: this change of perspective is known as anthropomorphism, i.e. the attribution of an increasing number of human characteristics to the spirits of nature.

An example in this regard can be found in Ancient Rome, where the Numen (defined by Julius Evola as a “nude force, defining itself with its ability to produce effects, to act, to manifest itself – and the meaning of the real presence of such powers, of such <numina>, as something transcendent and immanent, at the same time marvelous and fearsome, constituted the essence of the original experience of the <sacred>”) was later conceived as Deus.

We’ll return later to this change of perspective.

You see, there is a subtle difference between sorcery and science compared to how the latter is understood (as well as adored and revered…) today. Our ancestors knew perfectly, exactly as us today, the immutable laws and the regular and certain sequence of the natural events. Our ancestors have never believed (or even wanted…why on earth they would have wanted to alter the natural cycles, in themselves perfectly harmonious and balanced?) that through sorcery they could have attained, for example, a perennial Spring or Summer. What they believed – wrongly – was that the course of nature was guaranteed by man’s spells, without which all the natural cycles would have been at the mercy of chance.

A Sorcerer (but in those days they had only their minds, no books…):

Gradually they understood that the course of nature manifested itself immutable and indifferent to the support and practices of men, which simply began to celebrate the magnificence of nature in its multiple aspects (including man itself, which is part of nature), addressing individually to each spirit instead of trying to support/manipulate them: to do this they needed to give them a name and consequently they began to think of them as anthropomorphic beings, that is to say the deities as we today intend them, each having as attributes, for example, the elements, animals and trees that were associated with each spirit. It is the birth of religion and of the deities, the Sorcerer and the Sorceress became the Priest and the Priestess, and the Sorcerer-King and the Sorceress-Queen became the God-King and the Goddess-Queen. As you may have understood, the usual approach to life based on sorcery didn’t fade neither easily nor quickly, and this is why the Kings and Queens of Europe during the Neolithic ended up becoming specific deities (respectively the Sky/Sun God [the incarnation and living symbol of the principles of “immutability” and “being”] and the Earth/Moon Goddess [the incarnation and living symbol of the principles of “mutability” and “becoming”]), simply by imitating them, i.e. assuming their roles, functions and names, their attributes and external characteristics, etc.

Hail to the Gods and Goddesses of Europe!