In 458 BCE, with Rome under heavy attack from neighbouring tribes and under serious threat of extinction, and with the two Consuls trapped by the enemy on the battlefield with their armies, the Senate named Cincinnatus as Dictator. He left his plough and crossed the Tiber, naming Lucius Tarquitius as his Magister Equitum. He ordered all men of military age to assemble on the Campus Martius, and subsequently led Republican armies to a swift victory over the enemy Aequi tribe. Cincinnatus also showed great magnanimity in the face of a defeated enemy, offering amnesty to the invaders on condition that the ringleaders were delivered to him in chains and executed.

Cincinnatus relinquished his power voluntarily just 16 days after assuming the Dictatorship.

Cincinnatus abandons the plough to dictate laws in Rome (1806)
Juan Antonio Ribera Fernandez

Pelagius of Asturias, 1853 - 1856, by Luis de Madrazo y Kuntz, Prado Museum

Pelayo, (died c. 737), was the founder of the Christian kingdom of Asturias in northern Spain, which survived through the period of Moorish hegemony to become the spearhead of the Christian Reconquista in the later Middle Ages.

Pelayo’s historical personality is overshadowed by his legend. As far as can be ascertained, he was a page, or possibly a member of the royal bodyguard, of the Visigothic king Roderick, and he may have been of royal blood. He survived the defeat (711) of the Visigoths by the Moors at the Battle of Guadalete near Medina Sidonia and reached his native Asturias, where he led a revolt of Asturians and Visigothic refugees against the Moorish governor Munuza. The rebels, though driven into the uplands of the Picos de Europa, were able to survive massive attacks by Moorish armies, and eventually, Pelayo—accepted as their ruler (c. 718–c. 737)—was able to set up a tiny kingdom with its capital at Cangas de Onís.

"For the Incarnate Word is our King, who came into this world to war with the devil; and all the saints who were before His coming are soldiers as it were, going before their King, and those who have come after and will come, even to the end of the world, are soldiers following their King. And the King himself is in the midst of His army and proceeds protected and surrounded on all sides by His columns. And although in a multitude as vast as this the kind of arms differ in the sacraments and observance of the peoples proceeding and following, yet all are really serving the one King and following the one banner; all are pursuing the one enemy and are being crowned by the one victory."

- Hugh of St. Victor, On the Sacraments of the Christian Faith, Prologue, Chapter 2

I. His figure was comparable to that of a stone guest, that is, of someone who sits in the presence of society, but who belongs to other worlds.

On the other hand, Evola himself had often emphasized that one of the fundamental tasks of the men of Tradition was precisely to cross this world, to act in it, to penetrate it without belonging to it, without being conditioned, without being corrupted, in constant and careful surveillance.

A stern and contemptuous ethos. As he himself did in the course of his intense life. With his virile example, his radical line of conduct, through the transmission of his thoughts and reflections, through his immense cultural production.

II. A man of action who called for reflection in preparation for action, for the form to be given to Action. A thorough and profound thinker - anti-intellectualist - who was able to provide clear and precise answers on all levels, from the doctrinal and political to the spiritual and existential, a symbol both of traditional resistance and of revolutionary offensive against the world bourgeois.

An absolutely total and global Revolt against the Modern World that left no room for hesitation. A destroyer, then, like Nietzsche. More than Nietzsche. At the same time, however, an affirmer of an articulated Vision of the World and Life.

This was Julius Evola, a living, intense and burning fire that lit the way for many generations of young militants who were truly non-conformists in the long, dark winter of this degrading modernity.

According to FG Jünger the centaur originally had the body of a bull rather than a horse. This would make the centaur and minotaur counterparts; the titanic and olympian reversal of man is seen in them. Otherwise their metamorphosis may be seen as the agony of primordial and animal creation, the metamorphosis, or figure-shift of man. This preceded the Love and Strife of Empedocles.
Where the animal forces take over the head of man he becomes a hidden figure, waiting to appear in the labyrinth – a destroyer of fate. His hide and brutal features replace the nobility of the centaurs head, but he does not take on a human body, he is the offspring of woman and beast – he is mechanical, beyond creative life just like them. In this sense the Minotaur only stands upright like the giants, with whom he shares a genealogy. It is remarkable that he defends the architecture of Daedalus and Icarus, who construct the very center of the technological world, Minos. It is the modern world that attempts to give this figure a sense of refinement, or simple ease within infinite movement. He appears gazing over his city, at peace – the forces become self-destroying.

The Minotaur is a figure born of woman and a metal-ribbed bull, much like the mechanical giant Talos. Another related figure is Perdix, who surpasses Daedalus in technical mastery, is pushed off a tower by him and saved by Athena – turned into a partridge, the simplest of ground birds. It is significant that in the technological myth there are extremes of brutality and open spaces, the labyrinth and the void. In this we see that the rational and irrational may be wrapped up in a single form, that the dionysian can give rise to the apollonian, the titanic the olympian. Oftentimes a mythic figure achieves its true form only through the agony of struggle with its opponent – one overwhelms the other and even surpasses its dominion. Zeus becomes the god of time and metaphophosis through his contests, just as the giants are enslaved to the creation of mechanised monsters and automatons. The mechanical world is revealed as the master of the irrational, as seen in Talos, the Minotaur, and the great Briareus Archimedes, who horrified the Romans with his gigantic war machines.
The portal can be a gate to the heavens or the underworld. It appears fantastically at times, or is constructed through the gift of the intellect. In Pasiphaë, who mates with the Cretan Bull, creation and technical force are united in the utmost devastation. An irrational will and a rational intellect form the whole shape of the portal – the will is simply hidden, less known. The Cretan Bull is snow-white, related to the Trick of Mecone and also the ancient practise of covering faces in gypsum as a symbol of the titans; the labyrinth is an underworld of such meetings. Those who renounce their oath to sacrifice will find only the reversal of laws.

"In the Vedas, Gods are Beings to whom man brings the homage and adoration of his heart. He praises them, glorifies them, invokes them. Gods in turn respond to man's prayers and bestow on him all kinds of blessings, material and spiritual. When invoked, they come to his feasts and demand their share of the offerings. Nourished by him they in turn nourish him, as the Gita tells us.

Here we are taught a great spiritual truth, the truth of interchange between man and Gods. When man invokes Gods, they are born in his soul and raise him up to their own status. Through worship and adoration, man grows into their likeness. But if he withdraws his worship, they also withdraw from his view. It is in this sense that Gods die in atheistic and positivistic epochs. They withdraw more and more into their natural habitat, into 'heaven', or deeper and deeper in the cave of the heart; and man sees less and less of their presence in the working of his mind and heart.⁣"

- Sri Ram Swarup, Meditations: Yogas, Gods, Religions

"The human being is preeminently a GOD of the earth, through its commission to be creator, self-maintainer and ever-multiplier of its race. Indeed this divinity is assimilated into the entire visible economy, and a development of the blessing pronounced at the beginning; yet none of our fellow-creatures is made for this purpose, for a deliberate and voluntary decision or a covenant and social contract: just as none is more capable of and more in need of a greater education than the human.
So where does it come from, our shame of that similarity to GOD as of a theft or robbery? Is not this shame a secret blemish of our nature, and at the same time a mute reproach of its majestic, only-wise and highly-praised Creator? —
It is not an innate, universal instinct, as can be seen from the examples of children, savages and the cynical school; rather, an inherited custom, and all customs and habits are meaningful signs and markers instituted for the preservation of documented events and the propagation of conventional beliefs."
~ Johann Georg Hamann

[...] Yet so simple
These images, so very holy,
One fears to describe them. But the gods,
Ever kind in all things,
Are rich in virtue and joy.
Which man may imitate.
May a man look up
From the utter hardship of his life
And say: Let me also be
Like these? Yes. As long as kindness lasts,
Pure, within his heart, he may gladly measure himself
Against the divine. Is God unknown?
Is he manifest as the sky? This I tend
To believe. Such is man's measure.
Well deserving, yet poetically
Man dwells on this earth.

[Hölderlin, From In Lovely Blue...]

Thoughts on the Trinity and Logos.
https://www.gornahoor.net/?p=9317

"At all times, people have listened attentively to the dying. Their words seeme mantic, prophetic, almost a transmission, almost an order, like that of the exhausted runner handing over his torch."
~ Ernst Jünger