"The first tongue, the mother tongue, spoken by Adam, Sem, and Noe, was different, and it is now extant only in isolated dialects. Its first pure offshoots are the Zend, the sacred tongue of India, and the language of the Bactrians. In those languages, words may be found exactly similar to the Low German of my native place."

~ 𝑳𝒊𝒇𝒆 𝒐𝒇 𝑱𝒆𝒔𝒖𝒔 𝑪𝒉𝒓𝒊𝒔𝒕 𝒂𝒏𝒅 𝑩𝒊𝒃𝒍𝒊𝒄𝒂𝒍 𝑹𝒆𝒗𝒆𝒍𝒂𝒕𝒊𝒐𝒏𝒔, 𝑽𝒐𝒍 𝑰, 𝒃𝒚 𝑩𝒍. 𝑨𝒏𝒏𝒆 𝑪𝒂𝒕𝒉𝒆𝒓𝒊𝒏𝒆 𝑬𝒎𝒎𝒆𝒓𝒊𝒄𝒉

Great quote. The one thing Sir William Jones gets wrong is that Sanskrit is the common source.

Fun fact: the Baltic Lithuanian language is often claimed to be the most phonologically and lexically similar to Proto-Indo-European.

The connections between Lithuanian — the most conservative Indo-European language — and Rigvedic Sanskrit serve to validate the Aryan Invasion Theory. The ancient Sintashta Culture (2100-1800 BCE) derived much of its genetics and culture from the easternmost reaches of the Corded Ware horizon - which corresponds to the region in which Proto-Baltic, the ancestor language of modern Lithuanian, developed. Archaeological evidence shows that Sintashta was part of the Andronovo Horizon, from which emerged the Sanskrit language and the Vedic hymns.

Some examples of linguistic similarity...

Sanskrit sunus, Lithuanian sunus — Son
Sanskrit avis, Lithuanian avis — Sheep
Sanskrit padas, Lithuanian padas — Sole
Sanskrit viras, Lithuanian vyras — Man
Sanskrit dhumas, Lithuanian dumas — Smoke

As I first struggled to understand what age-old thinking like this could teach us, I began to notice a curious connection between the many problems our modern world view had created and a subject that increasingly fascinated me. It was a surprising subject. It was the design and symbolism of the architecture of the temples, mosques, and cathedrals of the world. The more I learned about it, the more I became aware that there was a similarity between the way ancient civilizations built their sacred structures and the way the natural world itself is structured and behaves. The ratios and proportions that define the way natural organisms grow and unfold are the same as those that underpin the structure of the most famous ancient buildings. I was among a number of people who began to piece together a great jigsaw which revealed, much to my surprise, a profound insight into what really lay at the heart of ancient thinking.

Seeing this, I began to realize that the great juggernaut of industrialization relies upon a somewhat aberrant kind of language–a man-made one–which articulates a world view that ignores Nature’s grammar. Much of the syntax of this synthetic language is out of synchrony with Nature’s patterns and proportions and this is why it so often jars with the language of Nature. This is why so many Modernist buildings don’t feel ‘right’ to so many people, even though they may find them clever; or perhaps why we feel uncomfortable with factory farming, even though it makes economic sense because it supplies such a lot of food at such low prices; or why we feel something is missing from a form of medicine that treats the body like a machine and does not accommodate the needs of the mind or the spirit.

I find, by contrast, that if people are encouraged to immerse themselves in Nature’s grammar and geometry–discovering how it works, how it controls life on Earth, and how humanity has expressed it in so many great works of art and architecture–they are often led to acquire some remarkably deep philosophical insights into the meaning and purpose of Nature and into what it means to be aware and alive in this extraordinary Universe. This is particularly so in young people and the results of such immersion are as heartening as they are surprising.

King Charles III

Desire to heal–to heal the dismembered landscape and the poisoned soil; the cruelly shattered townscape, where harmony has been replaced by cacophony; to heal the divisions between intuitive and rational thought, between mind, body and soul, so that the temple of our humanity can once again be lit by a sacred flame; to level the monstrous artificial barrier erected between Tradition and Modernity and, above all, to heal the mortally wounded soul that, alone, can give us warning of the folly of playing God and of believing that knowledge on its own is a substitute for wisdom.

King Charles III

Hegel has an aristocratic conception of Freedom. In order to be free you have to be autonomous, and because Freedom is inseparable from law, this means imposing an absolute law upon yourself in order to express and realize your Freedom. The family is one such structure, and this logic is brought to its finale in the conception of the state.

#Goethe #noble #order

This lesson is also taught us by the Homeric Epic, where even mighty Achilles goes down into the realm of the dead as a pained and weeping ghost (something the solbros will convieniently forget to tell you by the way), where he proclaims that he would rather have been alive and a slave on earth than the best and most honoured warrior in hell.

The one who does end up in heaven, or "The Blessed Isles" as it were, should that be of interest, is Menelaus because of his possession of the divine woman Helen.

"Now the wheel, instead of being simply a ‘solar’ sign as is commonly thought in our time, is before all else a symbol of the world, which can be understood without difficulty. In the symbolic language of India, one speaks constantly of the ‘wheel of things’ or of the ‘wheel of life’, which corresponds precisely to this signification." - Rene Guenon, The Fundmanetal Symbols of the Sacred Science.

"My entire thought is founded upon that 𝑝ℎ𝑖𝑙𝑜𝑠𝑜𝑝ℎ𝑖𝑎 𝑝𝑒𝑟𝑒𝑛𝑛𝑖𝑠 which I perceive to be the essence of Platonism, especially in the form (i.e., Neo-Platonism and Christian Platonism) in which it traverses the whole history of European philosophy, from Plotinus, Dionysius the Areopagite, and Augustine to Baader and Vladimir Soloviev. In principle, philosophy coincides here with speculative mysticism."

~ 𝑻𝒉𝒆 𝑼𝒏𝒌𝒏𝒐𝒘𝒂𝒃𝒍𝒆: 𝑨𝒏 𝑶𝒏𝒕𝒐𝒍𝒐𝒈𝒊𝒄𝒂𝒍 𝑰𝒏𝒕𝒓𝒐𝒅𝒖𝒄𝒕𝒊𝒐𝒏 𝒕𝒐 𝒕𝒉𝒆 𝑷𝒉𝒊𝒍𝒐𝒔𝒐𝒑𝒉𝒚 𝒐𝒇 𝑹𝒆𝒍𝒊𝒈𝒊𝒐𝒏, 𝒃𝒚 𝑺.𝑳. 𝑭𝒓𝒂𝒏𝒌

"We remember on this subject a conversation we had in Bucharest in 1938 with Corneliu Codreanu, the leader of the Rumanian Iron Guard, one of the brightest and most idealistic figures of the 'nationalist' movements of the preceding period.
To indicate the differences between Fascism, National Socialism and his own movement, Codreanu referred to the three principles of a human organism: its form, its vital force, and its spirit. He said by way of analogy that a movement of political resurgence, while not neglecting the other two, could appeal especially to one of them, in the vaster organism corresponding to the nation. For him, Fascism had concentrated its interest on the element of 'form', like the Roman doctrine of the state. National Socialism emphasised the vital force by its references to 'race' and Volk. Codreanu himself wanted to start from spirit and give a religious colour, or rather a mystical one, to his movement."

- Julius Evola, Fascism and Tradition

I still think Empedocles' elements should replace Left and Right.

"And the elements incessantly exchange their places continually,
Sometimes by Love all coming together into one,
Sometimes again each one carried off by the hatred of Strife."

The left-wing and right-wing of government only had meaning for a single moment: conflict over the absolute veto power of the king. With the defeat of the monarchies a new era begins, and politicisation acts to secure victory or accept defeat. This is the point at which conservatives lost all sense of decision, that all political acts are a type of judgement which absolutely resolve or elevate struggle. To maintain a loyal opposition, a parliamentary mediation which acts against sovereignty, is only to create a political interim and abyss.
It is no mistake that the left-wing began to take on conservative elements once the right-wing acquiesced, then disappeared from politicisation itself. The old conservatives performed the greatest act of progress, or neutralisation, with the gutting of cities in the 1980s and 1990s. This absolute neutralisation of territory ended the era of liberal politics – after which, the only question could be, "To which liberal party do we give an absolute veto?"
Today, our social revolutionaries do not know what decisions are to be made of their votes and conflicts, even though the answer has become obvious. There is no connection, not even at the highest levels. Conflict can only dissipate and expand, until it is reconstituted as an elemental power.