Forwarded from Traditionalism & Metaphysics (🌬Horse Master 🌫🌬)
Logological Fragments I
3. Someone speaking thinks and produces—someone listening reflects—and reproduces. Words are a deceptive medium for what is already thought—unreliable vehicles of a particular, specific stimulus. The true teacher is a guide. If the pupil genuinely desires truth it requires only a hint to show him how to find what he is seeking. Accordingly the representation of philosophy consists purely of themes—of initial propositions—principles. It exists only for autonomous lovers of truth. The analytical exposition of the theme is only for those who are sluggish or unpracticed. The latter must learn thereby how to fly and keep themselves moving in particular direction.
Attentiveness is a centripetal force. The effective relation between that which is directed and the object of the direction begins with the given direction. If we hold fast to this direction we are apodictically certain of teaching the goal that has been set.
True collaboration in philosophy then is a common movement toward a beloved world—whereby we relieve each other in the most advanced outpost, a movement that demands the greatest effort against the resisting element within which we are flying.
7. When one begins to reflect on philosophy—then philosophy seems to us to be everything, like God, and love. It is a mystical, highly potent, penetrating idea—which ceaselessly drives us inward in all directions. The decision to do philosophy—to seek philosophy is the act of self-liberation—the thrust toward ourselves.
20. There are certain poetic works within us that have quite a different character from the others, for they are accompanied by a sense of necessity, and yet there exists simply no other external reason for them. A person believes he is involved in a conversation and some kind of unknown, spiritual being in a miraculous way causes him to think the most obvious thoughts. This being must be a higher being, because it communicates with him in a way that is not possible for any being which is bound to appearances. It must be a like being, because it treats him like a spiritual being and only requires the rarest independent activity of him. This higher being has to nature or the wise man to the child. The human being yearns to be the equal of this being in the same way as he seeks to make himself the equal of the nonself.
The fact cannot be demonstrated. Everyone must experience it for himself. It is a fact of a higher kind that will be encountered only by the higher man. But people should strive to bring it about in themselves.
The kind of knowledge that arises in this way is the higher theory of knowledge. Here the proposition: self determines nonself—is the principle of the practical part. The practical part comprises the self-education of the self toward becoming capable of that communication [with a higher being] —the theoretical part comprises the characteristics of genuine communication. Rites are part of education. . .
21. Doing philosophy is a conversation with oneself of the above kind—an actual revelation of the self—arousal of the real self through the ideal self. Doing philosophy is the foundation of all other revelations. The decision to do philosophy is a challenge to the real self to reflect, to awaken and to be spirit. Without philosophy there is no true morality, and without morality no philosophy.
— Novalis (Georg Philipp Friedrich Freiherr von Hardenberg)
3. Someone speaking thinks and produces—someone listening reflects—and reproduces. Words are a deceptive medium for what is already thought—unreliable vehicles of a particular, specific stimulus. The true teacher is a guide. If the pupil genuinely desires truth it requires only a hint to show him how to find what he is seeking. Accordingly the representation of philosophy consists purely of themes—of initial propositions—principles. It exists only for autonomous lovers of truth. The analytical exposition of the theme is only for those who are sluggish or unpracticed. The latter must learn thereby how to fly and keep themselves moving in particular direction.
Attentiveness is a centripetal force. The effective relation between that which is directed and the object of the direction begins with the given direction. If we hold fast to this direction we are apodictically certain of teaching the goal that has been set.
True collaboration in philosophy then is a common movement toward a beloved world—whereby we relieve each other in the most advanced outpost, a movement that demands the greatest effort against the resisting element within which we are flying.
7. When one begins to reflect on philosophy—then philosophy seems to us to be everything, like God, and love. It is a mystical, highly potent, penetrating idea—which ceaselessly drives us inward in all directions. The decision to do philosophy—to seek philosophy is the act of self-liberation—the thrust toward ourselves.
20. There are certain poetic works within us that have quite a different character from the others, for they are accompanied by a sense of necessity, and yet there exists simply no other external reason for them. A person believes he is involved in a conversation and some kind of unknown, spiritual being in a miraculous way causes him to think the most obvious thoughts. This being must be a higher being, because it communicates with him in a way that is not possible for any being which is bound to appearances. It must be a like being, because it treats him like a spiritual being and only requires the rarest independent activity of him. This higher being has to nature or the wise man to the child. The human being yearns to be the equal of this being in the same way as he seeks to make himself the equal of the nonself.
The fact cannot be demonstrated. Everyone must experience it for himself. It is a fact of a higher kind that will be encountered only by the higher man. But people should strive to bring it about in themselves.
The kind of knowledge that arises in this way is the higher theory of knowledge. Here the proposition: self determines nonself—is the principle of the practical part. The practical part comprises the self-education of the self toward becoming capable of that communication [with a higher being] —the theoretical part comprises the characteristics of genuine communication. Rites are part of education. . .
21. Doing philosophy is a conversation with oneself of the above kind—an actual revelation of the self—arousal of the real self through the ideal self. Doing philosophy is the foundation of all other revelations. The decision to do philosophy is a challenge to the real self to reflect, to awaken and to be spirit. Without philosophy there is no true morality, and without morality no philosophy.
— Novalis (Georg Philipp Friedrich Freiherr von Hardenberg)
Forwarded from Traditionalism & Metaphysics (🏛 Horse Master 🌫🌬)
Logological Fragments II
27. The fate which oppresses us is the inertia of our spirit. Through extending and cultivating our activity we shall transform ourselves into fate. Everything seems to stream inward into us, because we do not stream outward. We are negative because we want to be—the more positive we become, the more negative will the world around us become—until at last there will be no more negation—but instead we are all in all.
God wants there to be gods.
Is not our body in itself nothing but a common central effect of our senses—if we have mastery over our senses—if we are able to transform them into activity at will—to center them at a common point, then it only depends on us—to give ourselves the body we want.
28. To some extent the painter already has the eye—the musician the ear—the poet the imaginative power—the speech organ, and the sensation—or rather several organs at once—whose effects he combines and directs toward the speech organ or toward the hand—(the philosopher is the absolute organ)—in his power—and is active through them at will, he represents the world of spirits through them at will. Genius is nothing but spirit in this active use of the organs. Up to now we have had only single genius—but the spirit is to become total genius.
41. Poetry is the hero of philosophy. Philosophy raises poetry to the status of a principle. It teaches us to recognize the worth of poetry. Philosophy is the theory of poetry. It shows us what poetry is, that it is one and all.
46. The true poet is all-knowing—he is a real world in miniature.
50. Everything that is lovable is an object (a thing)—that which is infinitely lovable is an infinite thing—something one can have only by ceaseless, infinite activity. One can only possess a thing.
— Novalis (Georg Philipp Friedrich Freiherr von Hardenberg)
27. The fate which oppresses us is the inertia of our spirit. Through extending and cultivating our activity we shall transform ourselves into fate. Everything seems to stream inward into us, because we do not stream outward. We are negative because we want to be—the more positive we become, the more negative will the world around us become—until at last there will be no more negation—but instead we are all in all.
God wants there to be gods.
Is not our body in itself nothing but a common central effect of our senses—if we have mastery over our senses—if we are able to transform them into activity at will—to center them at a common point, then it only depends on us—to give ourselves the body we want.
28. To some extent the painter already has the eye—the musician the ear—the poet the imaginative power—the speech organ, and the sensation—or rather several organs at once—whose effects he combines and directs toward the speech organ or toward the hand—(the philosopher is the absolute organ)—in his power—and is active through them at will, he represents the world of spirits through them at will. Genius is nothing but spirit in this active use of the organs. Up to now we have had only single genius—but the spirit is to become total genius.
41. Poetry is the hero of philosophy. Philosophy raises poetry to the status of a principle. It teaches us to recognize the worth of poetry. Philosophy is the theory of poetry. It shows us what poetry is, that it is one and all.
46. The true poet is all-knowing—he is a real world in miniature.
50. Everything that is lovable is an object (a thing)—that which is infinitely lovable is an infinite thing—something one can have only by ceaseless, infinite activity. One can only possess a thing.
— Novalis (Georg Philipp Friedrich Freiherr von Hardenberg)
Forwarded from Collis Patatinus ♱
What is the pax deorum?
Pax deorum (“peace of the gods”) denotes the central goal of the Roman state religion: a mutually beneficial state of peace between Rome and its deities, with the gods safeguarding Rome's public welfare (salus publica) and the Romans providing the gods their desired worship and cult.
@collispalatinus
Pax deorum (“peace of the gods”) denotes the central goal of the Roman state religion: a mutually beneficial state of peace between Rome and its deities, with the gods safeguarding Rome's public welfare (salus publica) and the Romans providing the gods their desired worship and cult.
@collispalatinus
Forwarded from Collis Patatinus ♱
February 24 - Extinguishing of the sacred fire of Vesta
On February 24 of 391 CE, as a result of the Theodosian decrees aimed at banning any cult other than Christianity in the Roman Empire, the sacred fire that had been burning for a millennium in the temple of the goddess Vesta in Rome was extinguished.
@collispalatinus
On February 24 of 391 CE, as a result of the Theodosian decrees aimed at banning any cult other than Christianity in the Roman Empire, the sacred fire that had been burning for a millennium in the temple of the goddess Vesta in Rome was extinguished.
@collispalatinus
Forwarded from Solitary Individual
Hymn to Aristogeiton and Harmodius
translation by Edgar Allan Poe
translation by Edgar Allan Poe
Forwarded from Der Schattige Wald 🇬🇱
"By the ears and the eyes and the brain,
By the limbs and the hands and the wings,
We are slaves to our masters the guns;
But their slaves are the masters of kings!"
- Gilbert Frankau
By the limbs and the hands and the wings,
We are slaves to our masters the guns;
But their slaves are the masters of kings!"
- Gilbert Frankau
Forwarded from !Philosophical Funhouse
"It is evident that several persons could by no means preserve the stability of the community if they totally disagreed. For union is necessary among them if they are to rule at all: several men, for instance, could not pull a ship in one direction unless joined together in some fashion.
Now several are said to be united according as they come closer to being one. So one man rules better than several who come near being one."
- Thomas Aquinas, De Regno Chapter III
Now several are said to be united according as they come closer to being one. So one man rules better than several who come near being one."
- Thomas Aquinas, De Regno Chapter III
Forwarded from Dead channel 3
“In order for the world to be like being without war, war is first needed, and then its completion, ending. Peace follows war, not precedes it. There is no world without war, for there to be peace, before that, war is needed. But... peace is not a return of the warring elements to their original state of inseparability. Is not nothing. Peace is the culmination of war, its apotheosis, the limit of its spiritual intensity.
There is peace where there is victory. And victory is possible only in war. The world is a triumph. It arises where one overcomes the other.”
Alexander Dugin
There is peace where there is victory. And victory is possible only in war. The world is a triumph. It arises where one overcomes the other.”
Alexander Dugin
I haven't abandoned genetics and ancient history. The identifying mark of our ancestors, even when they are old bones, is their imposing size. They were—we are—a warrior race, bred to fight.
Forwarded from Survive the Jive: All-feed
Very LARGE Yamnaya bois found
https://www.thefirstnews.com/article/archaeologists-uncover-bones-of-5000-year-old-large-men-dyed-red-28049
https://www.thefirstnews.com/article/archaeologists-uncover-bones-of-5000-year-old-large-men-dyed-red-28049
Forwarded from Halls of the Hyperboreads
On Giants
The high average height and capacity for strength of the average European is known across the world. Also well known and documented are the tall heroes of old, whose stout stature was all the more imposing in a world where the average height of foreigners was even lower than it is today. Many ancient Indo-European burials have been unearthed with skeletons exceeding 6" (183cm). Stereotypes of giant Highlander Scots, Dutch Frisians, Nordic strongmen, and Scythian hordes are all preservations of robust royal, or Aryan (literally, "noble"), lineages from our distant Hyperborean past. This legacy even persisted in those they conquered such as the great Mediterranean empires, the Persian and Indian warrior castes, the Huns and Mongols, and even into Japan.
The high average height and capacity for strength of the average European is known across the world. Also well known and documented are the tall heroes of old, whose stout stature was all the more imposing in a world where the average height of foreigners was even lower than it is today. Many ancient Indo-European burials have been unearthed with skeletons exceeding 6" (183cm). Stereotypes of giant Highlander Scots, Dutch Frisians, Nordic strongmen, and Scythian hordes are all preservations of robust royal, or Aryan (literally, "noble"), lineages from our distant Hyperborean past. This legacy even persisted in those they conquered such as the great Mediterranean empires, the Persian and Indian warrior castes, the Huns and Mongols, and even into Japan.