"For Aryan sun people it will not be difficult to follow the spiritual light of the Logos. To the light there is only one way, and this way can be followed only by those in whose eyes sparkle the sparks of the great Light Unity."

- Rudolf John Gorsleben

@DavidsWelt

I've listened to these before and they have greatly expanded my understanding. Our pinned messages about consciousness and memetics is actually the start of a thread inspired by thoughts from these videos. I hope to explore more of this at a later point with reading more Michel Henry whose work follows similar lines. I've read his Barbarism but I am interested in his later works which took a decidedly spiritual turn.

We do a little trolling.

It should be implicitly understood that we do not attach ourselves to specific persons nor ideologies, nor do we bring up modern politics and current events except in passing. Plenty of others address those topics much better from a similar point of view. We will, however, acknowledge and make use of the swelling of memetic energies and esoteric forces when they appear. We are not afraid to play with meme magic.

"In the following development of the religious consciousness up to Christianity, I pointed out the main phases of that development. The first is pessimism and asceticism (a negative attitude toward nature and life), which is developed with extreme consistency in Buddhism. The second is idealism (the recognition of another, ideal, world beyond the limits of this visible reality), which reaches clarity in Plato's mystical speculations. The third is monotheism (the recognition, beyond the boundaries of visible reality, not only of the world of ideas but also of the absolute principle as the positive subject, the I), which is the characteristic principle of religious consciousness in Judaism. The fourth and final determination of the divine principle in the pre-Christian religious consciousness is its determination as the triune God, which we find in Alexandrian theosophy, and which was grounded in the consciousness of the relationship of God as existent to His universal content, or essence.

All these phases of religious consciousness are included in Christianity. First, Christianity necessarily includes the ascetic principle, which is grounded in the recognition, expressed by the Apostle John, that "the whole world lieth in wickedness" [1 John 5:19]. A second necessary element in Christianity is idealism, the recognition of another, ideal cosmos, the recognition of the kingdom of heaven beyond the earthly world. Furthermore, Christianity is essentially monotheistic. Finally, the doctrine of the triune God not only necessarily enters into the composition of Christianity but only in Christianity has it become a general and manifest religious dogma."

- 𝑽𝒍𝒂𝒅𝒊𝒎𝒊𝒓 𝑺𝒐𝒍𝒐𝒗𝒚𝒐𝒗, 𝑳𝒆𝒄𝒕𝒖𝒓𝒆𝒔 𝒐𝒏 𝑫𝒊𝒗𝒊𝒏𝒆 𝑯𝒖𝒎𝒂𝒏𝒊𝒕𝒚, 𝑳𝒆𝒄𝒕𝒖𝒓𝒆 7

https://cdn.discordapp.com/attachments/836653196801081355/946567782861013012/unknown.png

Know that the negative attributes of God are the true attributes: they do not include any incorrect notions or any deficiency whatever in reference to God, while positive attributes imply polytheism, and are inadequate, as we have already shown.

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Between our knowledge and His knowledge there is nothing in common, as there is nothing in common between our essence and His essence. With regard to this point, only the equivocality of the term “knowledge” occasions the error; for there is a community only in the terms, whereas in the true reality of the things there is a difference. It is from this that incongruities follow necessarily, as we imagine that things that obligatorily pertain to our knowledge pertain also to His knowledge.

Maimonides, Guide for the Perplexed

Then what gives the objects of knowledge their truth and the knower's mind the power of knowing is the Form of the Good. It is the cause of knowledge and truth, and you will be right to think of it as itself being known, and yet as being something other than, and even more splendid than, knowledge and truth, splendid as they are. And just as it was right to think of light and sight as being like the sun, but wrong to think of them as being the sun itself, so here again it is right to think of knowledge and truth as being like the Good, but wrong to think of either of them as being the Good, whose position must be ranked still higher.

Plato, The Republic, Book VI

“We ask God to free us from ‘God’ in so far as we conceive of God.”

~Meister Eckhart

The king must know that human life is meant for liberating the encaged soul from the bondage of material conditions, and therefore his duty is to see that the citizens are properly looked after to attain this highest stage of perfection... Maharaja Yudhisthira is by far the most ideal monarch, and monarchy under a trained king like Maharaja Yudhisthira is by far the most superior form of government, superior to modern republics or governments of the people, by the people. The mass of people, especially in this age of Kali, are all born Shudras, basically lowborn, ill-trained, unfortunate and badly associated. They themselves do not know the highest perfectional aim of life. Therefore, votes cast by them actually have no value and thus persons elected by such irresponsible votes cannot be responsible representatives like Maharaja Yudhisthira.

Srila Prabhupada, purport from Srimad Bhagavatam 1.9.49

"The aristocratic view of contemplative asceticism reappears in the doctrine of Meister Eckhart. Like Buddha, Eckhart addressed the noble man and the 'noble soul' whose metaphysical dignity is witnessed by the presence of a 'strength,' a 'light,' and a 'fire' within it—in other words, of something before which even the deity conceived as a 'person' (i.e., theistically) becomes something exterior. The method he employed consisted of detachment from all things (Abegescheidenheit), a virtue that according to Eckhart is above love, humility, or mercifulness, as he explained in his sermon On Detachment. The principle of 'spiritual centrality' was affirmed: the true Self is God, God is our real center and we are external only to ourselves. Fear, hope, anguish, joy, and pain, or anything that may bring us out of ourselves, must be allowed to seep into us. An action dictated by desire, even when its goal is the kingdom of heaven itself, eternal life, or the beatific vision, must not be undertaken. The path suggested by Eckhart leads from the outside to the inside, beyond everything that is mere 'image'; beyond things and what represents the quality of a thing (Dingheit); beyond forms and quality of form (Formlichkeit); beyond essences and essentially. From the gradual extinction of all images and forms, and eventually of one's own thoughts, will, and knowledge, what arises is a transformed and supernatural knowledge that is carried beyond all forms (überformt). Thus one reaches a peak in respect to which 'God' himself (always according to his theistic view) appears as something ephemeral, that is, as a transcendent and uncreated peak of the Self without which 'God' himself could not exist. All the typical images of the religious consciousness are swallowed up by a reality that is an absolute, pure possession, and that in its simplicity cannot help but appear terrifying to any finite being. Once again we find a solar symbol: before this barren and absolute substance, 'God' appears as the moon next to the sun. The divine light in comparison with the radiance of this substance pales, just as the sun's light outshines the moon's."

- Julius Evola in Revolt Against the Modern World