German executioner’s sword from 1613 with the innoscription “And the Word became Flesh”

The meaning of the legend of the Christian Rozenkreutz and the journeys attributed to him seem to be that, following the destruction of the Order of the Temple, the initiates of Christian esoterism reorganized themselves, in agreement with initiates of Islamic esoterism to maintain, as far as possible, the link which had apparently been broken by this destruction; but this reorganization had to be done in a hidden manner, invisible in some respects, and without taking its support in an institution which is known externally and which, as such, could have been destroyed once again. Those truly of the Rose-Cross were likely the inspirers of this reorganization, or, if one wishes, the possessors of the initiatic degree of which we spoke, envisaged especially as they played this role, which continued until when, as a result of other historical events, the traditional bond was definitively broken for the Western world in the seventeenth century. It is said that those of the Rose-Cross retreated to the Orient, which means that there was no longer any initiation in the West to achieve this degree effectively, and also that the action which had been exercised up to then for the maintenance of traditional education ceased to manifest itself, at least on a regular basis.

from The Rose-Cross and Rosicrucians

"The kshatriya – the ‘knightly’ type – has a keen intelligence, but it is turned towards action and analysis rather than towards contemplation and synthesis; his strength lies especially in his character; he makes up for the aggressiveness of his energy by his generosity and for his passionate nature by his nobility, self-control and greatness of soul. For this human type it is action that is ‘real’, for it is by action that things are determined, modified and ordered; without action there is neither virtue nor honour nor glory. In other words the kshatriya believes in the efficacy of action rather than in the fatedness of a given situation: he despises the tyranny of facts and thinks only of determining their order, of clarifying a chaos, of cutting Gordian knots." - Frithjof Schuon, The Meaning of Caste

Evola on Myth

"The 'experience of nature,' as it is understood by modern man, namely, as a lyrical, subjectivist pathos awoken in the sentiments of the individual at the sight of nature, was almost entirely absent in traditional man. Before the high and snowy peaks, the silence of the woods, the flowing of the rivers, mysterious caves, and so on, traditional man did not have poetic and subjective impressions typical of a romantic soul, but rather real sensations—even though at times confused—of the supernatural, of the powers (numina) that permeated those places; these sensations were translated into various images (spirits and gods of the elements, waterfalls, woods, and so on) often determined by the imagination, yet not arbitrarily and subjectively, but according to a necessary process. In other words, we may assume that in traditional man the power of the imagination was not merely confined to either the material images corresponding to sensible data or arbitrary and subjective images, as in the case of the reveries or dreams of modern man. On the contrary, we may conclude that in traditional man the power of the imagination was free, to a high degree, from the yoke of the physical senses, as it is nowadays in the state of sleep or through the use of drugs; this power was so disposed as to be able to perceive and translate into plastic forms subtler impressions of the environment, which nonetheless were not arbitrary and subjective. When in the state of dream a physical impression, such as the pressure of the blankets, is dramatized with the image of a falling rock, this is obviously the case of a fantastic and yet not arbitrary production: the image arose out of necessity, independently from the I, as a symbol that effectively corresponds to a perception. The same holds true for those fantastic images primordial man introduced in nature. Primordial man, in addition to physical perception, also had a 'psychic' or subtle perception of things and places (corresponding to the 'presences' found in them) that was generated by a power of the imagination free from the physical senses and responsible for determining in it corresponding symbolical dramatizations: for example, gods, demons, elementals, and spirits ruling over places and phenomena. It is true that there have often been different personifications according to the multiform power of the imagination of various races and sometimes even of different people; but a trained eye is able to see a unity behind this variety, just as a person who is awake is immediately able to see unity in the variety of impressions created by the diversity of symbols in the dreams of different people. These images are nevertheless equivalent once they are reduced to their common objective cause and perceived in a distinct way. ... "

" ... Far from being fantastic poetical tales drawn from nature, or better, from those material representations of nature that modern man can perceive, the myths of the ancients and their fantastic fundamental figurations originally represented an integration of the objective experience of nature. The myths also represented something that spontaneously penetrated into the fabric of sensible data, thus completing them with lively and at times even visible symbols of the subtle, 'demonic,' or sacred element of space and time.

These considerations concerning the traditional myths and the special relation they have with the sense of nature must naturally be applied to every traditional myth. It must be acknowledged that every traditional mythology arises as a necessary process in the individual consciousness, the origin of which resides in real, though unconscious and obscure, relationships with a higher reality; these relationships are then dramatized in various ways by the power of the imagination. Therefore, not only naturalistic or 'theological' myths but historical ones as well should not be regarded as arbitrary inventions totally devoid of an objective value with regard to facts or people, but rather as integrations that did not occur casually. These integrations eventually revealed the superhistorical content that may be found to varying degrees in those historical individuals and events. Therefore, the eventual lack of correspondence of the historical element with a myth demonstrates the untruth of history rather than that of the myth; this thought occurred to Hegel too, when he spoke about the 'impotence [Ohnmacht] of nature.' "

- Julius Evola, Revolt Against the Modern World

"Myth is not prehistory; it is timeless reality, which repeats itself in history."
- Ernst Jünger

"The most important question anyone can ask is: What myth am I living?"
- C G Jung

„Man created in the divine image, the protagonist of a great drama in which his soul was at stake, was replaced by man the wealth seeking and consuming animal.“

~Richard M. Weaver

"The material, phenomenological domain is a projection of the immaterial one."- Julius C. Evola on the nature of reality, 1971.

There is no relative world and no absolute world, only relative and absolute eyes according to Evola.

Action and contemplation are two sides of the same coin. Your thoughts are under your control just as your acts are. That is why truth is a virtue, and ignorance a sin. If you refuse to believe things clearly demonstrated before you, you are refusing to adjust your course away from a rocky shoreline. If your beliefs are not aligned together, it is as if you were working to sabotage your own labor.

"Now Plato, that great priest begins to speak and would discourse on weighty matters. He speaks of something pure that is not in the world, it is neither in the world not out of the world, neither in time nor in eternity, having neither inside nor outside. Out of this God, the eternal Father, derives the plenitude and depth of all His Deity. This He bears here in His only-begotten Son, so that we are that very Son, and His birth is His indwelling and His indwelling is His birth. It remains ever the One, that continually wells up in itself.” - Meister Eckhart, "The Complete Mystical Works of Meister Eckhart", Part One, Sermon Seventeen, pp. 131-132

“Against fear, against anger, against sloth, Against too much waking, against too much sleeping, Against too much eating, against starvation, A yogi shall always be on his guard.” (Amrita-Nada Upanishad, Verse 28)

“There is no possibility of one’s becoming a yogī, O Arjuna, if one eats too much or eats too little, sleeps too much or does not sleep enough.” (Bhagavad Gita, 6.16)

As the Bhagavad Gita speaks of one who "does not desire desire, into whom, instead, all desires flow as the waters flow into the sea, which [continually] refilled, [yet] remains unchanged," so in Buddhism the ideal state is likened to the "depths of the ocean, where no waves arise, but where calm reigns."

Julius Evola, The Doctrine of Awakening

Cessation of action stops the body, and cessation of thought silences the mind. That is meditation. What is left in the absence of the stimulation of both action and contemplation is unfettered consciousness. This is where Eckhart found God and where enlightenment begins. It is through denying the illusory mundane self of the exterior that one finds the true divine Self within.

Evola on Blood and Soil 1/2

"From a traditional point of view, between man and his land, between blood and soil, there existed an intimate relationship of a living and psychic character. Since a given area had a psychic individuality in addition to its geographic individuality, those who were born in it were bound to be deeply affected by it. From a doctrinal point of view we must distinguish a double aspect in this state of dependency, the former naturalistic, the latter supernaturalistic, which leads us back to the abovementioned distinction between 'totemism' and the tradition of a patrician blood that has been purified by an element front above.

The former aspect concerns beings who do not go beyond empirical and ordinary life. In these beings the collective predominates, both as a law of blood and stock and as law of the soil. Even if the mystical sense of the region to which they belong is awakened, such a sense does not go beyond mere 'tellurism'; though they may know a tradition of rites, these rites have only a demonic and totemic character and they contribute to strengthening and renewing rather than overcoming and removing, the law by virtue of which the individual does not have a life of his own and is thus destined to be dissolved into the subpersonal stock of his blood. Such a stage may be characterized by an almost communist, and at times even matriarchical social organization of the clan or of the tribe. What we find in it, however, is what in modern man has either become extinguished or has become nationalistic or romantic rhetoric, namely, the organic and living sense of one’s own land, which is a direct derivation of the qualitative experience of space in general. ..."

- Julius Evola, Revolt Against the Modern World

Evola on Blood and Soil 2/2

"... The second aspect of the traditional relationship between a man and his land is very different. Here we find the idea of a supernatural action that has permeated a given territory with a supernatural influence by removing the demonic telluric element of the soil and by imposing upon it a 'triumphal' seal, thus reducing it to a mere substratum for the powers that transcend it. We have already found this idea in the ancient Iranian belief that the 'glory,' the celestial, living, and 'triumphal' fire that is the exclusive legacy of kings, pervades the lands that the Aryan race has conquered and that it possesses and defends against the 'infidels' and the forces working for the god of darkness. After all, even in more recent times, there has been an intimate and not merely empirical relationship between spear and plough, between nobility and the farmers. It is significant that Aryan deities such as Mars or Donar-Thor were simultaneously deities of war and of victory (over 'elemental natures' in the case of Thor) and of the soil, presiding over its cultivation, I have already mentioned the symbolical and even initiatory transpositions that surrounded the 'cultivator' and the memory of it that remains in the derivation of the word 'culture.' Another characteristic expression lies in the fact that in every higher form of tradition, private ownership of the land as private property was an aristocratic and sacred privilege; the only people who could lay claim to the land were those who had rites in the specific patrician sense I mentioned in chapter 6 [https://news.1rj.ru/str/hyperboread/693], namely, those who are the living bearers of a divine element (in Rome this right belonged only to the patres, the lords of the sacrificial fire; in Egypt it belonged only to the warriors and the priests). The slaves, those without family names and tradition, were not thought to be qualified to own land because of their social status. For instance, in the ancient Nahua-Aztec civilization, two distinct and even opposite types of property coexisted. One was an aristocratic, hereditary, and differentiated type, that was transmitted together with one’s family’s social status; the second was popular and plebeian, of a promiscuous type, like the Russian mir. This opposition can be found in several other civilizations and is related to that which existed between the Uranian and the chthonic cults. In traditional nobility a mysterious relationship was established between the gods or the heroes of a particular gens and that very land; it was through its numina and with a net accentuation of the meaning (originally not only material) of ownership and lordship that the gens was connected to its own land, so much so that, due to a symbolical and possibly magical transposition, its limits (the Greek ἕρκος and the Roman herctum) were regarded as sacred, fatal, and protected by gods of order such as Zeus and Jupiter; these are almost the equivalent, on another plane, of the same inner limits of the noble caste and of the noble family. We can say that at this level the limits of the land, just like the spiritual limits of the castes, were not limits that enslaved but that preserved and freed. Thus, we can understand why exile was often regarded as a punishment of a seriousness hardly understood today; it was almost like dying to the gens to whom one belonged."

- Julius Evola, Revolt Against the Modern World

https://youtu.be/p8UOC_WnNpY

The video had a large audio chunck missing,but it should be fixed now