Must the morning always come again?
Does the power of earthly things never end?
Unholy industry consumes
The heavenly mantle of night.

Novalis

"Socrates, like all amateurs, often spoke as confidently and decisively as if he, among all the screech-owls of his fatherland, were the only one who sat on Minerva's helmet — The Socrateses of our time, the canonical teachers of the public and patron saints of the falsely revered arts and honours have not been blessed to equal their model in all his sweet faults. Because they infinitely deviate from the evidence of his ignorance, one must marvel at all their ingenious readings and glosses of their antisocratic daemons on our master's virtues as beauties of free translations; and it is as misguided to trust them as to follow them."
~ Hamann

The church father Tertullian asked "What has Athens to do with Jerusalem?" and the Anglo-Saxon monk Alcuin asked "What has Ingeld to do with Christ?" Tertullian believed that heresy began with Greek philosophy and likewise Alcuin believed that Germanic heroes such as Ingeld were blasphemous distractions to Christian faith. Both held similar beliefs that pre-Christian teachings and heroic legends should be dismissed and ignored.

However these may be early examples of the 'Celebration Parallax.' Indeed, what does Athens have to do with Jerusalem? What does Ingeld have to do with Christ? What does Israel and its history have to do with the European peoples?

Here we see the intellectual dishonesty which our contemporaries have to resort to in their anti-christian rhetoric of racial idolatry. It is not only dishonest, but indeed downright propagandistic, towards which the only defence possible is correct eduction on the subject being propagandized.

Tertullian's criticism towards Athens and Greek Philosophy exists in the context of his attacks on the Gnostic heresy, and very specifically in this context. It is obvious that whomsoever made the post above has not really familiarized himself properly with the content of the wider patristic tradition, nor with even the most general of the Church's theology. Otherwise we must assume that he has instead chosen to ignore it in favour of providing a more powerful narrative. Even as recently as the late Pope Benedict XVI (see The Regensburg Lecture) we have had defences of Greek Philosophy in the Christian context. Again, to those who are educated on the matter this kind of dishonest framing and selectivity is scandalous, but regardless, we are not done.

Alcuin's question is specifically worded: "Verba Dei legantur in sacerdotali convivio: ibi decet lectorem audiri, non citharistam, sermones patrum, non carmina gentilium. Quid Hinieldus cum Christo?" and it is to this day a controversial one, which has been answered (by other Christian authors) in various ways (the paper is about 23 pages). Here again is that selective, cowardly propagandism that seeks to oversimplifiy (or simply overlook) the rather complex argument instigated by "Quid Hinieldus cum Christo?"

Rather than making his own conclusions and sharing them with his readers, the author of this post has elected to instead ask leading questions with information presented in bad faith.

"...Those who do not know that this great myth became fact when the Virgin conceived are, indeed, to be pitied. But Christians also need to be reminded that what became fact was a myth, that it carries with it into the world of fact all the properties of a myth. God is more than a god, not less; Christ is more than Balder, not less. We must not be ashamed of the mythical radiance resting on our theology. We must not be nervous about 'parallels' and 'pagan Christs': they ought to be there ‐ it would be a stumbling block if they weren’t. We must not, in false spirituality, withhold our imaginative welcome. If God chooses to be mythopoeic ‐ and is not the sky itself a myth ‐ shall we refuse to be mythopathic? For this is the marriage of heaven and earth: perfect myth and perfect fact: claiming not only our love and our obedience, but also our wonder and delight, addressed to the savage, the child, and the poet in each one of us no less than to the moralist, the scholar, and the philosopher."

~C.S. Lewis

"The peculiar quality of the ‘joy’ in successful Fantasy can thus be explained as a sudden glimpse of the underlying reality or truth…But in the “eucatastrophe” we see in a brief vision that the answer may be greater—it may be a far off gleam or echo of evangelium in the real world…it has long been my feeling (a joyous feeling) that God redeemed the corrupt making-creatures, men, in a way fitting to this aspect, as to others, of their strange nature. The Gospels contain a fairy-story, or a story of a larger kind which embraces all the essence of fairy-stories." - J.R.R. Tolkien, On Fairystories.

"The Birth of Christ is the eucatastrophe of man’s history. The Resurrection is the eucatastrophe of the story of the Incarnaton. This story begins and ends in joy." - J.R.R. Tolkien, On Fairystories.

Taken from this article:
https://tifwe.org/tolkiens-christmas-joy-at-work/

The reality of myth does not rely on any material-historical phenomenon or exist to explain such events, but in fact precedes them, and as such its truth will always remain above any 'lessons of history' that can be rationalized from simple facts. Myth is, then, incomprehensible to rationalistic man even though he has all the facts and the experts to look them over. No man with his gaze fixed downward, staring at the ground, sees the horizon stretched ahead of him or the splendor of Heaven displayed above.

"When myths on sacred subjects are incongruous in thought, by that very fact they cry aloud, as it were, and summon us not to believe them literally, but to study and track down their hidden meaning." - Emperor Julian the Apostate in his letter against Heracleios the Cynic.

All great religions are warrior religions.

The fact that Dugin understands Dionysus more and is far closer to the truth than the likes of the Apollonians will always be funny

"The Logos of Dionysus is the matrix of warriors and peasants. Hence his Indian campaign and accompanying vegetable cults. But his war and his agrarian cults are connected not to material efforts and workdays, but with game and holiday. He is the god of the mysteries which serve to raise the earthly, bring it up to the heavenly, and open up for the mortal the path to eternity. Apollo embodies the divine order that does not know chaos. He is the god of kings and priests, a god who does not tolerate impurity or compromise. He is the god of the upper horizon. He does not bring things to order, he is order. Dionysus descends to chaos, ready to deal with what is imperfect, but he translates chaos into order, perfects the imperfect. His role in the Mediterranean civilization of the light Logos is also bright, although qualitatively darker than Apollo."

Dugin I have mixed opinions of but his understanding of Dionysus is correct.

“For our generation walks as in Hades, without the divine.”
~ Friedrich Hölderlin

"I am not the great thinker of the age. I am its sacrifice."
Every last man, think this.

A most intriguing look into Aryan myth and initiation through the symbol of the sword. Specifically in this video Schwerpunkt looks into commonalities between the Germanic and Scythian-Turkic-Hunnic cultures and how, when they met in continental Europe during the Migration Era, a certain spiritual current was rekindled that contributed to the development of the Mystery of the Grail and the rise of the chivalrous Middle Ages.

💥📚 New Book-Review!

The Germanization of Early Medieval Christianity by James C. Russel

🔹Indo-European Religion vs Christianity
🔸The Power of the Christian God
🔹The Christian Pantheon
🔸The Germanisation of Christianity
🔹The Christianity of the Middle Ages
🔸Religiocultural View of War
🔹The Situation in Greece and Rome
🔸Conclusion

📖 Read the review here: https://thegoldenone.se/2023/02/05/the-germanization-of-early-medieval-christianity/

"Thus we may speak of a state of an involutive latency of the Nordic tradition. But as soon as contact with Christianity and with the symbol of Rome occurred, a different condition ensued; this contact had a galvanizing effect. In spite of everything, Christianity revived the generic sense of a supernatural transcendence. The Roman symbol offered the idea of a universal regnum, of an aeternitas carried by an imperial power. All this integrated the Nordic substance and provided superior reference points to its warrior ethos, so much as to gradually usher in one of those cycles of restoration that I have labeled 'heroic' in a special sense. And so, from the type of the mere warrior the figure of the knight arose; the ancient Germanic traditions of war waged in function of Valhalla developed into the supranational epic of the 'holy war' or crusade; a shift occurred from the type of the prince of a particular race to the type of the sacred and ecumenical emperor, who claimed that the principle of his power had a character and an origin no less supernatural and transcendent than that of the Church.

This true renaissance, however, this grandiose development and wonderful transformation of forces, required an ultimate reference point, a supreme center of crystallization higher than the Christian though Romanized ideal, and higher than the external and merely political idea of the Empire. This supreme point of integration was manifested precisely in the myth of the Grail's regality, according to the intimate relation it had with the several variations of the 'imperial saga.' The silent problem of the Ghibelline Middle Ages was expressed in the fundamental theme of that cycle of legends: the need for a hero of the two swords, who overcomes natural and supernatural tests, to really ask the question: the question that avenges and heals, the question that restores power to its regality.

The Middle Ages awaited the hero of the Grail, so that the head of the Holy Roman Empire could become an image or a manifestation of the Universal Ruler; so that all the forces could receive a new power; so that the Dry Tree could blossom again; so that an absolute driving force could arise to overcome any usurpation, antagonism, laceration; so that a real solar order could be formed; so that the invisible emperor could also be the manifest one; and finally, so that the 'Middle Age' (medium aeveum) could also have the meaning of an 'Age of the Center.'"

- Julius Evola, The Mystery of the Grail

By god, Socrates, I'll tell you exactly what I think [of getting old]. A number of us, who are more or less the same age, often get together in accordance with the old saying ["God ever draws together like to like"]. When we meet, the majority complain about the lost pleasures they remember from their youth, those of sex, drinking parties, feasts, and the other things that go along with them, and they get angry as if they had been deprived of important things and had lived well then but are now hardly living at all. Some others moan about the abuse heaped on old people by their relatives, and because of this they repeat over and over that old age is the cause of many evils. But I don't think they blame the real cause, Socrates, for if old age were really the cause, I should have suffered in the same way and so should everyone else of my age. But as it is, I've met some who don't feel like that in the least. Indeed, I was once present when someone asked the poet Sophocles: "How are you as far as sex goes, Sophocles? Can you still make love with a woman?" "Quiet, man," the poet replied, "I am very glad to have escaped from all that, like a slave who has escaped from a savage and tyrannical master." I thought at the time that he was right, and I still do, for old age brings peace and freedom from all such things. When the appetites relax and cease to importune us, everything Sophocles said comes to pass, and we escape from many mad masters. In these matters and in those concerning relatives, the real cause isn't old age, Socrates, but the way people live. If they are moderate and contented, old age, too, is only moderately onerous; if they aren't, both old age and youth are hard to bear.

Plato, Republic 329a-d

This is true for Empire as well. The height of Rome for instance was during the Pax Romana, the era of great Imperial order beginning with the reign of Caesar Augustus until the end of Marcus Aurelius'. Youth may be an idealistic state, but the result of a good youth is that later, in maturity, the ideal is actualized.