Some Cases of Burial Mounds (Part 3 of 3)

Troy, also called Ilion, is a mythic city, precisely the theater of the Trojan War in the Iliad, however the Troy of the renowned epic poem is a symbolic city and it represents the burial mound, i.e. the realm of death.

Since ancient times the name “Troy” has been associated with labyrinths, and the prehistoric European symbol of the labyrinth is a figure that symbolizes the grave of the honourable ancestor. For example, several turf mazes, structures shaped like a labyrinth, in England were named “Troy”, “Troy Town”, “The City of Troy” or “The Walls of Troy”. Caerdroia (“City of Troy”) is the Welsh name for Troy and in medieval times a Caerdroia was a turf maze: several similar turf mazes in Scandinavia have names such as Trojaborg, Trojaburg, Trojborg, Tröborg and Trojienborg, which can all be translated as “City of Troy”.

It follows that the mythological Troy is closely connected to the prehistoric labyrinth, burial mound, realm of death.

Comparison between the representation of a Troy Town and a typical burial mound seen from above:
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In the famous oenochoe of Tragliatella, an Etruscan jug, the image of the archaic labyrinth compares with the inscription “TRUIA”:
Risultati immagini per truia tragliatella

Therefore the Iliad describes the entry in the burial mound or realm of death, and the Achaeans fail to breach the walls of the city until they hide themselves inside the Trojan Horse; the horse symbolizes the placenta (which sustains the development and life of the fetus, like Yggdrasill [“Odin’s steed”] that sustains the nine worlds [i.e. the nine months of the symbolic pregnancy]), it is a chthonic animal and the dead were often buried with their best horse: the soldiers hidden inside the Trojan Horse represent the sum of our ancestors, the sum of their wisdom and knowledge, indeed the placenta is almost exclusively composed of the father’s genes. Therefore a horse would have surely gained access inside the burial mouns, i.e. Troy, and the Achaeans can pass through the gates of Troy only if “accompanied” by the Trojan Horse, equivalently to the Argonauts that could reach Colchis only by means of the ship Argo, that in terms of symbolic function is identical to the Trojan Horse, and similarly to Odin that can enter in Hel only if “accompanied” by Sleipnir, his steed: the ritual revealed through these myths is the one of the child that enters the prehistoric cave to accomplish the initiation ritual, and walks inside it “accompanied” – among other animals – by the horses portrayed in the cave paintings.

Prehistoric cave paintings portraying horses:
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Inside Troy there are Helen, Andromache and Hecuba, which represent the three aspects of the sorceress or priestess that welcomed the initiate in the deeper area of the burial mound, they are the three Moirai (“moira” means “destiny, fate”) who preside over destiny and should be considered – respectively as girl, wife and old woman – as a tripartite manifestation of a single figure, similarly to the waxing moon, full moon and waning moon, three aspects of the same entity: together they symbolize the eternal cycles of death and rebirth that occur in all that exists in the Universe.

Helen of Troy:
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In the poem the weapons and the armor are an essential part of the identity of a hero, and the fact that is recurrent the act of obtaining honour by taking possession of the weapons and armor of the defeated enemy – especially when they belong to a strong, glorious and honourable warrior – should be compared to the initiated child that inherits the weapons, along with other objects, of his honourable ancestor, at the conclusion of the initiatory ritual of rebirth inside the burial mound: under this point of view the Achaeans are the descendants, whereas the Trojans are the ancestors.

At a certain point of the poem, Achilles reveals the prophecy that hangs over him:

“My mother, Thetis with silver feet, speaks to me about two destinies that lead me to death: if I stay here to fight around the walls of Troy, I will never return but eternal will be my glory; if instead I return home, in the fatherland, for me there will be no glory, but I will have long life, it will not reach me soon the destiny of death”.

-Achilles to Odisseus in the Iliad

The meaning of this sort of prophecy is this: if Achilles (as previously understood, the heroes of the mythologies should almost always be seen as children) will not go inside the realm of the dead to face the initiation ritual, his current self will remain as it is, incomplete, formless and without a definite identity, until his natural death, and he will live without honour and glory, excluded from the cycle of reincarnations inside the ancestry; if instead Achilles will face the initiation ritual, then his current self will die soon after, when he will enter in the burial mound, since only the dead can access it, to later be reborn as one of his ancestors, through the surfacing of the memory of the blood, i.e. the memory of his previous lives, in this way obtaining the honour and glory of the ancestry.

The Trojan War lasts nine years and ends during the tenth: nine months of symbolic pregnancy and finally the rebirth at the end of the initiation ritual.

The triumph of Achilles after defeating Hector:
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Perseus is one of the most important mythic heroes of the Greeks, famous for having beheaded Medusa the Gorgon (the word “gorgon” literally means “subterranean prison”, “tunnel” [i.e. the burial mound understood as matrix of rebirth]: it is significant that in the archaic iconography the Gorgons were portrayed with a mare’s body): to accomplish this feat he first sought out the three Graeae, old sisters that shared the possession of only one eye and one tooth, lived in a cave from which neither the Sun nor the Moon could be seen, i.e. the cave or burial mound, and were described as “virgins similar to swans”, i.e. dressed in white.

The Graeae and the Moirai of the Greeks are equivalent figures, as well as the Parcae of the Romans and the Norns of the Nordics: they are the sorceresses who welcomed the candidate to the initiation, and all are groups of three women who preside over destiny, in the sense that they contribute to decide what will be, on the metaphysical plane, the destiny of an individual.

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They are associated with the color white and therefore with the swan: in addition to what we have already learned, in this context, about the Graeae, we know that the Moirai are described as “dressed in white”, while the Norns live near Urðarbrunnr (“well of Urðr”, “well of destiny”), where they establish the destinies of men; near this well live two swans from which has descended the race of birds who bear this name. The Sirens of the Greek mythology are another group of three women with the same characteristics: they are Parthenope (“the virgin”), Leucosia (“the white”) and Ligeia (“with a clear voice”). Again in the Norse mythology we find the Valkyries (“the ones who chose the fallen”) Svanhvit (“white as a swan”), which offers a sword to Ragnarr and urges him to accomplish great deeds, and Alvitr (“omniscient”), her sister, which spin the linen after having laid their “shape of swan”; another relevant Valkyrie in this context is Alruna (from Proto-Germanic *aliruna, composed by runa [“secret”] and the prefix -ali): omniscience, runes (i.e. secret metaphysical knowledge), spinning and white color are always specific attributes of these figures that we find in the European mythologies. The white color was related with the dead, because they were buried with white clothes, their dead bodies became quickly very pale, and their personality was purified by death (white being also the color of purity and purification): to get access and remain inside the burial mound the Graeae/Moirai/Parcae/Norns had to be dressed in white, as well as the dead and to be symbolically dead. The swan was seen as a chtonic and psychopomp animal, because it is completely white and lives in water (purifying and regenerator element that symbolizes the amniotic fluid), at times indicated in the European mythologies as portal or passage to reach the realm of death, and it is also a migratory bird, the migration being a periodic and regular movement linked to the alternation of the seasons and associated with the cycles of death and rebirth.

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So Perseus steals the eye of the Graeae and, in exchange for it, forces them to reveal the way to kill Medusa and thus the location of the objects needed for that purpose, i.e. the personal objects with which was buried the honourable ancestor: the winged sandals (because Perseus is, exactly like Hermes, the child-bee that enters in the burial mound-beehive), the helm of invisibility (another object that allows access to the burial mound since invisibility is synonymous with death), the harpe sword, the mirrored shield and the leather sack to safely contain Medusa’s head.

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We find a similar case in the Norse mythology, when Odin is forced to leave one of his eyes as a pledge in Mímisbrunnr (“well of memory”), in exchange for the possibility to drink the sacred liquid, mead according to the Völuspá, in it contained. We can better understand these mythological episodes by knowing that the candidates to the initiation could access the realm of death, the cave or burial mound, exclusively if they brought with them a key: the children had to possess and show a mistletoe, an evergreen plant symbol of immortality, the life force of the Sun throughout the cold season.

The eye of Odin and the eye of the Graeae stolen by Perseus conceal precisely this symbolism, because the Sun is the eye of the Sky (Homer describes the Sun as “the all-seeing eye of Zeus”, in the Egyptian mythology the Sun is the eye of Ra, in the Hindu mythology Surya [“the supreme light”] is the eye of Varuna, in the Persian mythology the Sun is the eye of Ahura Mazda, in the Japanese mythology Amaterasu – the goddess of the Sun – is born from the eye of Izanagi, the Sun is the eye of the Indo-Iranian god Mitra): both Odin and Perseus use a mistletoe bough to obtain a metaphysical wisdom through the remembrance of their previous lives, one by means of the vision of the personal objects he had owned, the other by means of the sacred liquid of memory.

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In conclusion Perseus finds and beheads Medusa, avoiding her gaze that turned people to stone by looking at her reflection in the mirrored shield. Medusa’s head, with snakes instead of hairs and whose eyes had the power to petrify every living creature (an equivalent figure is the Basilisk, a legendary medieval snake with the ability to petrify what meets its gaze), symbolizes the placenta, which calcifies after a certain time, causing the death and calcification of the child, who literally becomes stone if he stays too long in the womb.

Medusa’s head and the placenta:
medusa-caravaggioImmagine correlata

The beheading of Medusa symbolizes the sudden and violent severing of the bond between the reborn divine child and the maternal phase of existence, i.e. the severing of the placenta: at that point the initiate must get out as soon as possible from the burial mound (i.e. the womb of the earth), without looking back, fatal action that would compromise the whole initiatory and metaphysical process.

“Perseus with the head of Medusa”, masterpiece of Benvenuto Cellini:
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Words of Wisdom #58 & #59

“It is difficult to fight against desire: what it wants, in fact, it buys it by paying with the soul”.

-Heraclitus

“Discipline is a limit and a condition of our freedom, in order to conform both to a precise ethics of life and the will of a leader”.

-Corneliu Z. Codreanu

Live always your life as if a specific person that you hold in high regard was watching you: by doing so you’ll become virtuous and you’ll be able to tame the beast of degeneration!

michelangelo-raffigurato-come-eraclito-2corneliu-zelea-codreanu-si-vacarestenii

Le Besoin d’Impossible

The first book published by Marie Cachet, Le Besoin d’Impossible, is a purely philosophical work but at the same time multiform in its implications: in this article I’m going to indicate and expose the issues that have mostly caught my attention during the reading of the book.

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Let’s start from an assumption that, although discussed and deepened by the author in another context, is essential for a thorough understanding of the work that concerns us now: the modern European man is, fro ma biological point of view, a slightly hybridized Neanderthal man (today we are on average, genetically speaking, 99,7% Neanderthal): what does this have to do with questions of philosophical nature? According to Marie Cachet one of the consequences of this hybridization, even after its stabilization, was the birth or surfacing of a metaphysical vertigo, a disharmony and despair of the mind that manifested itself simultaneously with the dramatic transition to a temporal, and thus finite, perception of the Universe: a real “fall” that led us far from the possibility of fathom and living the concepts of eternity, intended as the atemporal point that we call instant, and infinity, intended as spatial infinity.

At that point our ancestors, as well as us today, tried instinctively, unconsciously and obsessively to compensate this metaphysical despair without being overwhelmed by the “terror of time”; an explosion of human dynamism, individual and collective, led progressively to the birth and development of civilizations, arts, sciences, spiritualities, religions and philosophies, all attempts to recreate the lost harmony of the mind and extend one’s personality beyond the boundaries of the biological duration of existence, in an attempt to forge a sort of simulated eternity: the need for the impossible, as suggested by the title of the book.

Examples of materialization of the collective genetic memory of a people, in an attempt to be remembered in time:
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Examples of materialization of the genetic memory of an individual, the sculptor, in an attempt to be remembered in time:
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Therefore, according to Marie Cachet, every external creation as well as all forms of teaching are manifestation of a deep necessity of the human beings, namely the selfish need to go beyond the yoke of time, beyond the finitude, so as to preserve themselves in time, through other people, symbolic containers of their self, potential reincarnations of their self. Therefore creating and teaching (the equivalent Italian word is “insegnare”, “mark within”) are therefore a means to conquer eternity and defeat the illusion of a finite time: we project our self in the future, through an imaginary or real reincarnation, which in turn will transmit in the future the essence of our self, in an eventual endless chain.

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An essential distinction that emerges during the reading is that between the individuals conscious of their metaphysical despair, active and subjective individuals, and the vast majority of those who are not aware of it, passive and objective individuals, which unconsciously suffer the consequences of this disharmony. The religions – especially the organized religions – and spiritualities that give us dogmatic and established metaphysical responses, the daily repetitiveness, the social conventions and all the entertainments we create in our societies are, although we do not realise it, tools that distract us and allow us to flee from the metaphysical anguish inherent in us, from the sacred terror that we experience in front of the ultimate mysteries of the universe and of life. Only by getting rid of all this – especially of what provides us standardised metaphysical answers – and through boredom, certain men will fall into the metaphysical despair and find their authentic self (through the manifestation of the memories of their previous lives, memories engraved and latent in our blood), their true essence, undergoing a sort of awakening: achieved this superior spiritual state, a deep impulse will force them to find their subjective responses to the fundamental dilemmas that surround us.

You dare to face the metaphysical abyss?

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As I have previously explained, these are just some of the issues discussed in this book, a unique work of its kind, the ones that most involved me: I urge you to read it and give shape to your personal opinion.

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Evola: about Miscegenation and the tripartite division of the Race in Body, Soul and Spirit

“While in a “thoroughbred” horse or cat the biological element constitutes the central one, and therefore to it can legitimately be narrowed down every racist consideration, this is certainly not the case for man or, at least, for every man worthy of this name, which is yes a biological and anthropological reality, but connected to elements, forces and laws of different character, superbiological, as real as the first and whose influence on the first can often be decisive”.

“The distinction in the human being of three different principles, of body, soul and spirit, is fundamental for the traditional view. Starting from such view, it must be recognized that the inequality of mankind is not only physical, biological or anthropological, but also psychical and spiritual. Men are different not only in body, but also in soul and spirit. In accordance with this, the doctrine of race must be articulated in three degrees. The racial problem must therefore be established for each of the three elements. The racist consideration of man as body, as a purely natural and biological being, is the task that belongs to the doctrine of the race of first degree. Follows the consideration of man inasmuch he is soul, that is the study of the race of the soul. As crowning, we’ll have a doctrine of the race of third degree, that is the racial study of man inasmuch he is not only body and soul, but, in addition, spirit”.

“The racism of first degree, having to consider the bodily data and, in general, that aspect of the human being, according to which he obeys to purely natural, biological, anthropological, constitutional laws and determinisms, can legitimately assume the research methods used, in general, by the natural sciences. In front of the environment the race has a certain amplitude of reaction, the type can mutate, but in a transitory and contingent manner, in the same way as an elastic body that regains its shape, once the action of the force that deformed it has ceased. As determinant, essential, decisive and permanent, is however always considered this internal racial hereditary element, always ready to reassert itself”.

“As racism of second degree we must consider a theory of the race of the soul and a typology of the soul of the races. Such a racism has to detect the elements, in their way primary and irreducible, that act from the inside, causing groups of individuals to manifest a constant way of being or “style” in terms of acting, thinking, feeling. Here we arrive at a new concept of the racial purity of a given type: it is no longer the case to see if, like in the racism of first degree, a given individual presents that given group of physical characteristics or, also, generically behavioral, that make it conform to the herditary type, but it is about establishing if the race of the body brought by a given individual is the appropriate expression, in compliance, of his race of the soul, and vice versa. If this occurs, the type is pure also according to the survey of second degree”.

“Consider, for example the phenomenon of the comprehension. In reality there are even too many cases of people, that are exactly of the same race of the body, of the same stock, sometimes even – as brothers or fathers and children – of the same blood in the most real sense, but nevertheless they fail to understand each other. A frontier separates their souls, their way of feeling and seeing is different and against this the common race of the body and the common blood can do nothing. Exists a possibility of comprehension, and therefore of true solidarity, of profound unity, only where exists a common “race of the soul”. Come into question, here, subtle elements, of an instinctive sensibility. While for long years nothing has been suspected, in a given circumstance can happen that a given person with his way of acting gives us the clear feeling that he “is of another race” and, then, there will be nothing more to do with him, there may be, with him, relations of various nature, but always at an intimate restraint, at an intimate distance”.

“We now turn to say something about the racist research of third degree, having for its object, as known, the races of the spirit. This is, indeed, the research of the race according to its ultimate root, wherever we talk about normal civilizations and of superior human lineages; root, already communicating with super-personal, super-ethnic metaphysical forces. For such a research, the specific way to conceive both the sacred and the supernatural, rather than the relationship of man with respect to it, the vision of life in the highest sense, furthermore, the whole world of symbols and myths, constitute a subject matter so positive and objective, as for the racism of first degree are the facial indices and the cranial structures”.

“It is evident that, kept in mind all this, the problem itself of the hybrids and of their effects must be studied much more in-depth compared to what is usually done, as long as the doctrinal field is maintained, without looking for, instead, suitable suggestions for their practical utility. In general, the perniciousness of the hybrids should certainly be acknowledged, and it is of course all the more evident, as much as the racial elements of the two parts are definitely heterogeneous. Then we stress, that the deleterious character of the hybrids is not revealed much in the determinations of degenerate and deformed human types compared to their original race of the body, but especially in the realization of cases, in which interior and exterior no longer match, in which the race of the body can be in contrast with that of the soul and, this, in turn, can contradict the race of the spirit, or vice versa, thus giving rise to dilacerated, semi-hysterical beings, to beings that, in themselves, are no longer, so to speak, at their home. And when no inner resistance, no awakening of the primordial forming force occurs and, instead, to the previous hybridizations are added new ones, the result is the creation of a true ethnic amalgam, of a disarticulated, shapeless, semi-leveled mass, for which starts seriously to become true the immortal principle of the universal equality”.

Note: it is possible to interchange the term “soul”, in reality quite ambiguous, with any among these: “mind”, “personality”, “character”.

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