Words of Wisdom #42 & #43

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

-Parmenides

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

-Zeno

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)

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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

The festivity called Arkteia consisted of an initiation ritual for young girls that took place in Attica, at Brauron, a place where Artemis was worshipped.

Ruins of the Temple of Artemis at Brauron:
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The initiation consisted in a rite of passage from prepuberty or childhood and puberty or adolescence, when the young girls experience a pronounced physical development and the appearance of the first menstrual cycle, i.e. the biological ability to procreate: the necessary condition to become wives and mothers. Not casually the Arkteia’s ceremony took place around the Spring Equinox: just like Nature returned to generate after the sterility of Winter, so the young girls celebrated their ability – which manifested itself after the “sterility” of childhood – to give birth.

Note: the coming of the first menstruation and 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 of the Arkteia were aged between 5 and 10 years (ideally around and not beyond the 10 years), in order to have the absolute certainty that the first menarche would have occured after the rite of passage, through which they reached the social puberty whereas the biological puberty would have manifested itself even after some years.

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

Statuette portraying an arktoi of Artemis:
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The symbolic relation with the bear lies in the period of hibernation that this animal faces every year: only when Spring comes and after an apparent death the bear returns to life, and the same concept was applied to the arktoi, which according to the sources had also to appease and ingratiate Artemis or they risked to incur in her rage, a vestige of the archaic initiatory ritual during which the children had to bring honey in the cave of the she-bear to nourish and placate it. We know also that these young girls, in the role of little she-bears during the rite of passage, represented the virgin handmaidens that in the Greek mythology follow Artemis in the wilderness: one of the most archaic manifestations of Artemis was indeed the she-bear and her handmaidens were nothing else than her cubs, i.e. the children that followed the she-bear in its cave to face the initiation and that for this reason were compared to the cubs that follow the mother in the lair.

Artemis and her handmaidens in animal form:
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The role of wife and mother was considered sacred and honoured by our ancestors: thanks to it the eternal rebirth within the ancestry was safeguarded.

Words of Wisdom #38

“We can’t ask ourselves if the “woman” is superior or inferior to the “man” more than we can ask ourselves if water is superior or inferior to fire. Therefore, for each of the sexes the criterion of measurement cannot be given from the opposite sex, but exclusively from the “idea” of one’s own sex. The only thing that can be done is, in other terms, to establish the superiority or the inferiority of a certain woman according to her being more or less near to the female typicity, to the pure and absolute women; and analogous thing also applies to man. The “demands” of modern woman derive, therefore, from wrong ambitions, besides from a complex of inferiority – from the wrong idea that a woman as such, as “only woman”, is inferior to man. Rightfully has been said that feminism has not really fighted for the “rights of woman” but rather, without realizing it, for the right of woman to make herself equal to man: thing that, even if it was possible outside of the superficial practical-intellectual plane before mentioned, would be equivalent to the right of woman to distort herself, to degenerate. The only qualitative criterion is, we repeat it, that of the degree of more or less perfect realization of one’s own nature. There is no doubt that a woman who is perfectly woman is superior to a man who is imperfectly man, in the same way as a peasant loyal to the land, who performs perfectly his function, is superior to a king unable to perform his function”.

-Julius Evola

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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 basis of the life of the Ancestry. Like a tree, the Ancestry stands with the roots deep in the Land, from which draws life and strength. 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, exploiting all its energy”.

-Corneliu Z. Codreanu

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Some Cases of Burial Mounds (Part 2 of 3)

After being imprisoned by Polyphemus in his cave, Odysseus states that his name is Nobody: this or because the child that faced the initiatory ritual of rebirth didn’t had yet a real, concrete and defined identity, had not yet inherited a name that identified him within the ancestry and therefore was not yet considered a proper human being; or because his previous self, his previous immature and shapeless identity, simbolically died following the entry in the cave or burial mound: in reality both the hypothesis complement each other. The wine offering to the Cyclops with the intention to placate and subjugate him can be compared both to the honey offered to the she-bear inside its cave and the mistletoe shown to the sorceress or priestess inside the burial mound, both having an analogous and symbolic function relating to having been chosen in a higher sense. Many of Odysseus’s companions are devoured by Polyphemus whereas some manage 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 that have accomplished the initiation. After escaping from the cave Odysseus feels the need to affirm and make known to the Cyclops his true identity and name, obtained after having incarnated the identity of one of his honourable ancestors, i.e. of himself in a previous life: he is no longer Nobody but Odysseus son of Laertes.

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***

One of the tales that describe the birth of Zeus claims that the infant god was nursed inside a sacred cave by the nymphs Melissa (“bee”) and Amalthea (“goat”), which nourished him respectively with honey and milk, i.e. the melikraton, a drink that was compared to the very essence of life: with the passage of time the sorceress or priestess took the place of the she-bear inside the cave (and it is significant that according to another version of the tale were two she-bears, Helike and Kynosura, that nursed the infant Zeus inside a cave), nevertheless the child continued to have the task of bringing honey as a gift (the child brought honey to the she-bear to nourish it and be simbolically chosen: he was compared to an embryo and as such he also had to feed himself with that honey, analogously to the embryos that develop thanks to what the mother eats) and this is the reason why he was simbolically compared to a bee, as indeed the sorceress or priestess (the three priestesses that teached the art of prophecy to Apollo were described as if they were bees and the Pythia was identified as “delphic bee”) that received him inside the cave or burial mound, the symbolic beehive where the child-bee had to go with his sweet gift; the nymph Melissa (“bee”) – whereas in another version of the tale the nurturers were a group of huge sacred bees – nourished the infant Zeus (which was worshiped in Crete with the epithet of “Melissaios”) with honey, the same that the child brought her as a gift in view of the accomplishment of the initiation.

Cave of Zeus, Mount Ida in Crete:
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Part 1: Some Cases of Burial Mounds (Part 1 of 3)

Words of Wisdom #34, #35 & #36

“With the audacity of our gesture we separated ourselves from the dominant mentality of the century; we killed a world in ourselves to establish another one, elevated up to the sky. 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 external things. Isn’t it deplorable?”.

-Zhuangzi

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

-Zhuangzi

Matter exists (and if understood as energy then maybe everything is matter) and is indispensable, nobody should put in doubt its value and function. That said, if we Europeans will not embrace again our spirituality and traditions, as these have been understood by our ancestors 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

What we see and try to understand as natural is the divine“.

-W.F. Otto

It is known that the worldview of our ancestors was permeated by sorcery, understood according to two principles included in the same definition of “sympathetic sorcery”:

The similar generates the similar, the effect resembles the cause.

The things that have been at least once in reciprocal contact will continue to influence each other even after the interruption of the physical contact.

Many archaic traditions were clearly permeated by the sorcerous mindset, and it is significant that degenerate residues of it clearly and obstinately survive, still today, in the mental structure of the inhabitants of modern and technological societies, like a sort of insuppressible instinct ready to manifest itself at the first propitious circumstance.

So the sorcerer believed of being able to support, through the application of the principles described above, even the spirits of nature, which consisted in invisible vital essences that governed the cosmic becoming and its cycles, elusive forces that manifested their existence through the effects they caused. The word “spirit” comes from Latin spiritus, with the main meaning of “breath, breathing”, perhaps from PIE*(s)peis- “to blow”, in relation to the fact that the air, simbolically understood as breath, in addition to its fundamental function in the biological processes is also an invisible and intangible force that manifests itself in the material world altering it: analogously the spirits were understood as the sacred breath or blow that caused all the cyclical changes typical of the reality that surrounds us.

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If archaically for our ancestors it was the concept of “spirit” what animated and governed the laws of the universal manifestation, it was only after a long time and following a process of spiritual degeneration and atrophy that the concept of “deity” took the upper hand on their worldview. This change of perspective is known as anthropomorphism, a phenomenon consisting in the attribution of an increasing number of human characteristics to the spiritual realities: a clear example of this transition comes to us from Rome, where the numen was over time conceived as deus.

“The numen, unlike the deus (as it was later conceived), is not a being or a person, but a bare 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>”.

-Julius Evola

“Compared to the world conceived in terms of <<powers>> and numina, already the world of <<animism>> marks a fall, an attenuation. And this will grow when from the world of the <<souls>> of things and elements we will move on to that of the gods as persons in an objectivistic sense, not as a figurative allusion to non-human states, forces and possibilities. Indeed, when the efficacy of the rite decayed, man was pushed to to give a mythological individuality to those forces that he had previously treated according to simple technical relations or, at best, had conceived as symbols. Later on he conceived them according to his own image, already in itself a limit with respect to the human possibilities; he saw in them more powerful personal beings to which with humility, faith, hope and awe they had by now to turn not even for a protection and a success, but also for a release and for <<health>>.

-Julius Evola

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After all our ancestors knew and understood perfectly, exactly like us today, the cyclical and immutable laws and the certain and regular succession of the cosmic becoming, and they never thought they could manipulate this to their liking: simply, they felt in solidarity with the cosmos and harmoniously participated to the cyclical metamorphoses that characterize it. The cosmos, as well as the human body, is an organism made up of organisms that operate hierarchically and concordantly in order to ensure the harmonic and orderly existence of the organism hierarchically superior to them, which in turn plays an analogous role with respect to an organism that is even higher on the hierarchical scale: this is the correct perspective in which to place oneself in order to understand our role as human beings in relation to what is above us.

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When our ancestors began to address each spirit individually, instead of operating in an impersonal and detached way in order to support them, they necessitated to call them by name and ended up idealizing them in anthropomorphic form, giving life to the deities as we still understand them today, each having as attributes the realities (elements, animals, trees, plants, ecc.) that were archaically associated to the corresponding spirit. It is the transition that from the forms of pure spirituality progressively led to the birth of religions (which in turn will experience a downward spiral resulting in the pernicious devotional religions): the spirits became the deities, the sorcerer and sorceress became the priest and priestess, but the traditional worldview permeated by sorcery never completely vanished, that’s way, for example, the Sacred Kings and Queens of Europe ended up impersonating specific deities, respectively the Sky or Sun God and the Earth or Moon Goddess, simply by imitating them, i.e. assuming their names, roles, functions and attributes.