Forwarded from Halls of the Hyperboreads
Beyond the Aryan-Mediterranean civilization of the West there is another which shares the Aryan root but with a very different Eastern aspect. The homeland of this Aryan-Mongolian culture is the vast central Asian steppe and great Siberia to its north; East Asia, though related to this Mongolian element, is distinct. While one may note shared 'Hyperborean' characteristics in the Aryan descendents of East and West there is something entirely absent in the East: the Atlantean-Mediterranean civilizational aspect. What lies in its place to add to the Aryan is something primordial, something distinctly anti-civilizational. Here it also differentiates itself from the far East Asians and their civilization.
This is the smoke from the smoldering embers of ancient Solar Hyperborea; a remnant of mammoth hunter ethos/genos. Recently the Steppe has acted as a battleground between East and West, but before that we find there the Great Polar North; the origin of the spirits of both East and West as we know them today.
This is the smoke from the smoldering embers of ancient Solar Hyperborea; a remnant of mammoth hunter ethos/genos. Recently the Steppe has acted as a battleground between East and West, but before that we find there the Great Polar North; the origin of the spirits of both East and West as we know them today.
Rome was built in a day. One day there was no Rome, then the next Romulus son of Mars founded his sacred city. Destiny was made manifest and an empire was born, all because on one fateful day one hero made one resolute action.
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Forwarded from Diary of an Underground Ronin
“Before the body fails, it is the spirit that triumphs or capitulates”
— Léon Degrelle
— Léon Degrelle
Diary of an Underground Ronin
“Before the body fails, it is the spirit that triumphs or capitulates” — Léon Degrelle
Before the body moves itself at all, it is the spirit that determines its course.
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Forwarded from Ghost of de Maistre
"Baader compares God to an alchemist who uses a receptacle (the creature) to prepare the Tincture that he needs (His Son). According to Baader, the alchemist does not dispose of the receptacle once the work is finished. In the magnanimity of his joy before the completed task, he confers upon this receptacle the Tincture of eternal life."
- 𝑨𝒄𝒄𝒆𝒔𝒔 𝒕𝒐 𝑾𝒆𝒔𝒕𝒆𝒓𝒏 𝑬𝒔𝒐𝒕𝒆𝒓𝒊𝒄𝒊𝒔𝒎, 𝒃𝒚 𝑨𝒏𝒕𝒐𝒊𝒏𝒆 𝑭𝒂𝒊𝒗𝒓𝒆
- 𝑨𝒄𝒄𝒆𝒔𝒔 𝒕𝒐 𝑾𝒆𝒔𝒕𝒆𝒓𝒏 𝑬𝒔𝒐𝒕𝒆𝒓𝒊𝒄𝒊𝒔𝒎, 𝒃𝒚 𝑨𝒏𝒕𝒐𝒊𝒏𝒆 𝑭𝒂𝒊𝒗𝒓𝒆
Forwarded from The way of the warrior
The Name of Mongolia – Khalkha – means ‘Shield.’ It is the ancient homeland of Genghis Khan, the restorer of the Empire of Ram. The mission of Mongolia is to serve as an obstacle in the path of the rabid hordes of apocalyptic humanity –
the Gogs and Magogs of Bolshevism, democracy, and the profane earth, the freaks of the modern world.
Here, and none other than here, Tradition must be restored and a fight be put up against the forces of the West, the citadel of perversion, the source of Evil. The whole destiny of my line is that of going to the East, to the Rising Sun.
I have reached the Eastern edge of Eurasia myself, on my own. There is nowhere further to go. From this magical point of sacred geography shall begin the Great Restoration. Khalkha – the sacred steppes, the Great Shield.
~ Ungern Von Sternberg
the Gogs and Magogs of Bolshevism, democracy, and the profane earth, the freaks of the modern world.
Here, and none other than here, Tradition must be restored and a fight be put up against the forces of the West, the citadel of perversion, the source of Evil. The whole destiny of my line is that of going to the East, to the Rising Sun.
I have reached the Eastern edge of Eurasia myself, on my own. There is nowhere further to go. From this magical point of sacred geography shall begin the Great Restoration. Khalkha – the sacred steppes, the Great Shield.
~ Ungern Von Sternberg
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Forwarded from The way of the warrior
Ungern entered Mongolia not as a leader of the last unit of an army battered by the Reds, but as a “mythological hero”, an incarnation of the God of War, as the fulfiller of the Swedish mystic Swedenborg’s testament:
“only the sages of the Eurasian steppes of Tartary – Mongolia – can find the key to the mysteries of the sacred cycles and the original mystical manunoscript long ago lost by humanity under the noscript The War of Jehovah."
~ Alexander Dugin
“only the sages of the Eurasian steppes of Tartary – Mongolia – can find the key to the mysteries of the sacred cycles and the original mystical manunoscript long ago lost by humanity under the noscript The War of Jehovah."
~ Alexander Dugin
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The Steppe is second only to the Civilization of the Reindeer in bearing the torch of Hyperborean legacy. It is no mistake that its endless plains birthed the Aryans. Like Attila and Ghenghis Khan before him, what Ungern sought to do was carry out the next step of the eternal cycle of East vs. West, to bring about another War of the Aryans. It is inevitable that the Rising Sun will bring dawn again to the decadent West, forcing it to rise up to excellence in martial necessity.
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Forwarded from The way of the warrior
“The divine Kutuktu walked over to a safe oddly framed against the oriental decor of the room. He fumbled with the lock for a long while. Finally, a heavy door slowly opened... Kutuktu reached up the metal shelves for a casket carved out of ivory. Inside was a ruby ring with a solar sign, the Hackenkreuz, the symbol of ancient Aryan conquerors.
‘Genghis Khan never took this ring off of his right hand.’
Ungern stared at the jewel in a daze. As if in a dream, he extended his hand to Kutuktu. The old man was shaking and hardly managed to put the ring of the great conqueror onto the Baron’s finger. The Living Buddha blessed him. Putting his hands on his head, he pronounced:
‘You will not die. You will be re-incarnated in a more perfect form of being. Remember this, living god of war, Khan to whom Mongolia is owed.’
Ungern felt as if the ring was burning his hand.”
~ Jean Mabire, Ungern Le baron fou
‘Genghis Khan never took this ring off of his right hand.’
Ungern stared at the jewel in a daze. As if in a dream, he extended his hand to Kutuktu. The old man was shaking and hardly managed to put the ring of the great conqueror onto the Baron’s finger. The Living Buddha blessed him. Putting his hands on his head, he pronounced:
‘You will not die. You will be re-incarnated in a more perfect form of being. Remember this, living god of war, Khan to whom Mongolia is owed.’
Ungern felt as if the ring was burning his hand.”
~ Jean Mabire, Ungern Le baron fou
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Forwarded from ⚜️History In Art & Photos 🖼
20 June 451: Roman and Visigoths forces defeat Attila the Hun in north east France at the Battle of the Catalaunian plains, halting the Hun invasion of Roman Gaul.
Forwarded from Traditionalism & Metaphysics (Pezhataroi)
It should never be forgotten that in the summer of 451 and again in 452, the whole fate of western civilization hung in the balance. Had the Hunnish army not been halted in these two successive campaigns, had its leader toppled Valentinian from his throne and set up his own capital at Ravenna or Rome, there is little doubt that both Gaul and Italy would have been reduced to spiritual and cultural deserts. - John Julius Cooper
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Forwarded from The way of the warrior
It is interesting that Muslims thought of the Mongols as Yagog and Magog until they were defeated in Ain Jalut. The war with the Mongols took on severe metaphysical symbolism in the Islamic world. The destruction of the heart of the caliphate only served as an inward awakening and sacred purification. The call to jihad to defend Jerusalem and the two holy cities from the Mongols made it a sacred symbolic act. The victory of Islam over mongol hordes is still seen as a divine act no less significant to Muslims that the victory over the crusades.
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Forwarded from Sagittarius Granorum (Sagittarius Hyperboreius)
Little Kjersti was so young and innocent a girl
~ the brown foal trips so lightly ~
She could not govern her own life.
The rain falls and the wind blows.
Far north in the mountains, deep beneath the rocks the underworld is luring you.
The Mountain King came riding to the farm.
Pål the Goldsmith receives him.
The Mountain King had a silent horse.
He placed little Kjersti on his back
They circled the mountain three times,
And the mountain opened so that they could enter.
They gave her a drink poured in a red and golden horn,
And into the drink they slipped three villar grains.
The third time that little Kjersti drank
The Christian lands were lost to her.
“Where were you born, and where were you raised?
Where are your virginal shoes?”
“In the mountain I wish to live and there I wish to die,
And there I am betrothed to the Mountain King.”
~ the brown foal trips so lightly ~
She could not govern her own life.
The rain falls and the wind blows.
Far north in the mountains, deep beneath the rocks the underworld is luring you.
The Mountain King came riding to the farm.
Pål the Goldsmith receives him.
The Mountain King had a silent horse.
He placed little Kjersti on his back
They circled the mountain three times,
And the mountain opened so that they could enter.
They gave her a drink poured in a red and golden horn,
And into the drink they slipped three villar grains.
The third time that little Kjersti drank
The Christian lands were lost to her.
“Where were you born, and where were you raised?
Where are your virginal shoes?”
“In the mountain I wish to live and there I wish to die,
And there I am betrothed to the Mountain King.”
Sagittarius Granorum
Little Kjersti was so young and innocent a girl ~ the brown foal trips so lightly ~ She could not govern her own life. The rain falls and the wind blows. Far north in the mountains, deep beneath the rocks the underworld is luring you. The Mountain King came…
YouTube
Liti Kjersti (norsk folkesang)
Sønge av Ragnhild Furholt
Forwarded from wandering spΛrtan
Notice the parallel between the Theseus and Arthur archetypes.
Both successfully retrieve a sword from a rock/stone as a symbol of their worth for their succession of their kingdom. Theseus lifts the rock to find his father’s sword and sandals while Arthur pulls the sword from the stone. Having done so, they are deemed worthy to rule over others.
In the case of Theseus, physical strength (as being a reflection of mental strength as well) is regarded as the ultimate criterion of masculine virtue.
In the case of Arthur, moral virtue and character are the ultimate criteria for nobility, as divine providence thus appoints Arthur as the chosen one.
Both successfully retrieve a sword from a rock/stone as a symbol of their worth for their succession of their kingdom. Theseus lifts the rock to find his father’s sword and sandals while Arthur pulls the sword from the stone. Having done so, they are deemed worthy to rule over others.
In the case of Theseus, physical strength (as being a reflection of mental strength as well) is regarded as the ultimate criterion of masculine virtue.
In the case of Arthur, moral virtue and character are the ultimate criteria for nobility, as divine providence thus appoints Arthur as the chosen one.
Forwarded from The way of the warrior
The roof of the world. The Dalai Lama, the highest priest of Buddhism, is in Lhasa. Kutuktu occupies the third tier in the hierarchy compared to him. The center of Asia is not in Mongolia. Mongolia is only the outer circle, the Shield. We should go to Tibet.
There, among the peaks, we will find people who have not forgotten their Aryan ancestors. On the dizzying border of India and China, my empire will be reborn. We will speak Sanskrit and live according to the principles of the Rig Veda. We will gain the law that Europe has lost. And once again the light of the North will shine. The eternal law, dissolved in the waters of the Ganges and Mediterranean, will prevail.
~ Ungern von Sternberg
There, among the peaks, we will find people who have not forgotten their Aryan ancestors. On the dizzying border of India and China, my empire will be reborn. We will speak Sanskrit and live according to the principles of the Rig Veda. We will gain the law that Europe has lost. And once again the light of the North will shine. The eternal law, dissolved in the waters of the Ganges and Mediterranean, will prevail.
~ Ungern von Sternberg
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Forwarded from Sagittarius Granorum (Sagittarius Hyperboreius)
"By presenting itself essentially as a theological-ritualistic system on the one hand, and on the other as a devotional and moralizing practice, it seems to offer very little to the need for the supernatural, as has been sensed by many persons in recent times, who for this reason have been attracted to other doctrines which seemed to promise something more."
"Naturally, in such a case one views the supernatural as an experience; Catholicism is without doubt characterized by the claim of having, more than any other religion, its own true theology of the supernatural, with reference to the conception of a personal God detached from all the natural world, standing over this world. But it was not for any theology that these individuals went searching, and the theistic Catholic conception of God-person seemed to be inadequate already from the start, since it admitted, in principle, only a “dual” relation, between “I” and “You,” between the creature and the Creator.
"It is true that there exists also a Christian mysticism and that Catholicism has had its monastic Orders, which intended to cultivate a life of pure contemplation. But apart from the fact that these presupposed extremely specific vocations, and that moreover in its removal of the distance deriving from the conception of the God-person, Orthodoxy sees a dangerous heresy in the mystic life itself (thus strictly limiting the concept of a unio mystica or a “unitary life”), Catholicism of modern times, practically speaking, has emphasized all of this to an ever lesser degree."
"The so-called “pastoral cure of the soul” has become its principal preoccupation — not to speak of certain recent postCouncil revolutions toward “modernization” and “opening to the left,” which have brought to the foreground mere social or socializing claims intermixed with well-known and squalid humanitarian, pacifist, and democratic ingredients. All that which might have had a character of true transcendence has thus been sidelined, or at least has not been encouraged in the least. From here, the emptiness which, along with the crises of the modern world, has pressed many to seek elsewhere, more or less along the lines of contemporary neo-spiritualism, exposing themselves to the danger that dark forces might pervert their highest aspirations."
"But in an objective analysis certain recognitions must be made.
If we are referring to early Christianity, this religion presents itself as a typical religion of the kali-yuga, of the “dark age,” which in the Western formulation of the same teaching corresponds to the “iron age,” in which Hesiod believed that the destiny of the many would be “to extinguish themselves without glory in Hades.” Christian preaching, addressed originally above all to the masses of the dispossessed, and to those lacking the tradition of the Roman ecumene, took as their presupposition a type of human much different from that which traditions of a higher level had in mind: a type who, so far as access to the divine went, was in desperate straits.
Thus this Christianity took the form of a tragic doctrine of salvation. The myth of “original sin” was affirmed, and the alternative between eternal salvation or eternal perdition was indicated — an alternative which was to be decided once and for all for everyone on this Earth, and which was sharpened by awesome depictions of the afterlife and with apocalyptic visions. This was a way of arousing in certain natures an extreme tension, which, especially if it was associated to the myth of Jesus as “Redeemer,” might also bear its fruit — if not in this life, at least at the brink of death or in the afterlife, whenever these indirect means, working on human emotionality, succeeded in profoundly modifying the basic forces of the human being."
"Naturally, in such a case one views the supernatural as an experience; Catholicism is without doubt characterized by the claim of having, more than any other religion, its own true theology of the supernatural, with reference to the conception of a personal God detached from all the natural world, standing over this world. But it was not for any theology that these individuals went searching, and the theistic Catholic conception of God-person seemed to be inadequate already from the start, since it admitted, in principle, only a “dual” relation, between “I” and “You,” between the creature and the Creator.
"It is true that there exists also a Christian mysticism and that Catholicism has had its monastic Orders, which intended to cultivate a life of pure contemplation. But apart from the fact that these presupposed extremely specific vocations, and that moreover in its removal of the distance deriving from the conception of the God-person, Orthodoxy sees a dangerous heresy in the mystic life itself (thus strictly limiting the concept of a unio mystica or a “unitary life”), Catholicism of modern times, practically speaking, has emphasized all of this to an ever lesser degree."
"The so-called “pastoral cure of the soul” has become its principal preoccupation — not to speak of certain recent postCouncil revolutions toward “modernization” and “opening to the left,” which have brought to the foreground mere social or socializing claims intermixed with well-known and squalid humanitarian, pacifist, and democratic ingredients. All that which might have had a character of true transcendence has thus been sidelined, or at least has not been encouraged in the least. From here, the emptiness which, along with the crises of the modern world, has pressed many to seek elsewhere, more or less along the lines of contemporary neo-spiritualism, exposing themselves to the danger that dark forces might pervert their highest aspirations."
"But in an objective analysis certain recognitions must be made.
If we are referring to early Christianity, this religion presents itself as a typical religion of the kali-yuga, of the “dark age,” which in the Western formulation of the same teaching corresponds to the “iron age,” in which Hesiod believed that the destiny of the many would be “to extinguish themselves without glory in Hades.” Christian preaching, addressed originally above all to the masses of the dispossessed, and to those lacking the tradition of the Roman ecumene, took as their presupposition a type of human much different from that which traditions of a higher level had in mind: a type who, so far as access to the divine went, was in desperate straits.
Thus this Christianity took the form of a tragic doctrine of salvation. The myth of “original sin” was affirmed, and the alternative between eternal salvation or eternal perdition was indicated — an alternative which was to be decided once and for all for everyone on this Earth, and which was sharpened by awesome depictions of the afterlife and with apocalyptic visions. This was a way of arousing in certain natures an extreme tension, which, especially if it was associated to the myth of Jesus as “Redeemer,” might also bear its fruit — if not in this life, at least at the brink of death or in the afterlife, whenever these indirect means, working on human emotionality, succeeded in profoundly modifying the basic forces of the human being."
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Forwarded from Sagittarius Granorum (Sagittarius Hyperboreius)
"In addressing itself to the broadest masses, later Catholicism concealed, to a certain degree, the extremistic crudeness of these views, preoccupying itself with furnishing certain supports for the human personality, of him who had recognized the supernatural destination, and to exercise a subtle action on his deepest being by means of the power of rite and sacrament."
"In this context, one might indicate the possible pragmatic, practical raison d’être for several aspects of Catholicism.
Already certain principles of the Catholic-Christian morality, such as that of humility, caritas and the renunciation of one’s will, if understood in the right way and in the right place, might have been formulated as a corrective teaching, in light of the closure and the individualistic self-affirmation toward which Western man often inclined.
In view of the same limitation on the intellectual plane, and of the corresponding “humanization” of every capacity of vision, it might have been desirable to present in the form of a dogma, and through an authority, that which is situated above the common intellect, but which, at a higher level and at least for an elite might rather become knowledge, direct evidence, gnosi.
It is possible that for a similar reason it was thought desirable to speak of “revelation” and of “grace”: to underline the character of relative transcendence of the true supernatural with respect to the possibilities of a more or less fallen human type which would demonstrate itself ever more prone to every kind of rationalistic and humanistic abuse.
In the end we have already mentioned that the relations of simple “faith” in a theistic framework, with the distance that these allow, while they are certainly limiting (for which in more complete traditions they have always been addressed to the inferior strata of a civilization), might be such as to guarantee the integrity of the person — that individual who, amidst pantheistic mysticisms and forays into the supersensible, as has been said various times, can no longer find any solid ground."
"These are the limitations of the Catholic doctrine, which have potentially positive aspects, useful with respect to the great mass of men, in light — let us repeat it — of the negative conditions of the latest epoch, of the “dark age.” Given that one holds to this level, ideas like those of the Catholics, such as H. Massis and also A. Cuttat, might also be justified: Catholicism represents a defense of Western man — while every no longer dualistic-theistic form of spirituality (and in this connection one often delights in referring to the Orient) might represent a danger for him.
But when one no longer keeps to that level, the question alters, and significantly. If one aims at positive openings to the supernatural, and one has in sight, as an end, that which might be called the superpersonality, which is to say the integrated personality beyond common human conditionalities, then Catholicism (we are not speaking, however, of the Catholicism of our days) is no longer a limitation which protects and preserves, but a petrifying factor which destroys itself for the reactions which its intolerance and sectarianism might provoke and have provoked in whomever aims toward that other realization of self, whomever has brought attention to non-Western and non-Christian traditions or doctrines in which the metaphysical or initiatic content is more visible than its religious, dogmatic or ritualistic reduction in the form of a rigid theistic mythology."
"In this context, one might indicate the possible pragmatic, practical raison d’être for several aspects of Catholicism.
Already certain principles of the Catholic-Christian morality, such as that of humility, caritas and the renunciation of one’s will, if understood in the right way and in the right place, might have been formulated as a corrective teaching, in light of the closure and the individualistic self-affirmation toward which Western man often inclined.
In view of the same limitation on the intellectual plane, and of the corresponding “humanization” of every capacity of vision, it might have been desirable to present in the form of a dogma, and through an authority, that which is situated above the common intellect, but which, at a higher level and at least for an elite might rather become knowledge, direct evidence, gnosi.
It is possible that for a similar reason it was thought desirable to speak of “revelation” and of “grace”: to underline the character of relative transcendence of the true supernatural with respect to the possibilities of a more or less fallen human type which would demonstrate itself ever more prone to every kind of rationalistic and humanistic abuse.
In the end we have already mentioned that the relations of simple “faith” in a theistic framework, with the distance that these allow, while they are certainly limiting (for which in more complete traditions they have always been addressed to the inferior strata of a civilization), might be such as to guarantee the integrity of the person — that individual who, amidst pantheistic mysticisms and forays into the supersensible, as has been said various times, can no longer find any solid ground."
"These are the limitations of the Catholic doctrine, which have potentially positive aspects, useful with respect to the great mass of men, in light — let us repeat it — of the negative conditions of the latest epoch, of the “dark age.” Given that one holds to this level, ideas like those of the Catholics, such as H. Massis and also A. Cuttat, might also be justified: Catholicism represents a defense of Western man — while every no longer dualistic-theistic form of spirituality (and in this connection one often delights in referring to the Orient) might represent a danger for him.
But when one no longer keeps to that level, the question alters, and significantly. If one aims at positive openings to the supernatural, and one has in sight, as an end, that which might be called the superpersonality, which is to say the integrated personality beyond common human conditionalities, then Catholicism (we are not speaking, however, of the Catholicism of our days) is no longer a limitation which protects and preserves, but a petrifying factor which destroys itself for the reactions which its intolerance and sectarianism might provoke and have provoked in whomever aims toward that other realization of self, whomever has brought attention to non-Western and non-Christian traditions or doctrines in which the metaphysical or initiatic content is more visible than its religious, dogmatic or ritualistic reduction in the form of a rigid theistic mythology."
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Forwarded from Sagittarius Granorum (Sagittarius Hyperboreius)
"Today, it is highly unlikely that the potential of original Christianity, the “tragic doctrine of salvation” of which we have spoken, might be re-actualized, save exceptionally in certain men and through dangerous existential crises. For whomever has long been such a one, the problem does not present itself at all, and we shall furthermore state that if individuals, who have known nothing else than the exceedingly vain constructions of philosophy and of the profane plebeian-university culture, or the contaminations of various contemporary individualisms, aestheticisms, and romanticisms, were to “convert” to Catholicism and to live truly at least in faith, with a total devotion and if possible in a “sacrificial” attitude, this would signify not an abdication but already, despite everything, a progress."
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