"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.

-

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

After exposing the decadence of modern woman, we must not forget that man is mostly responsible for such a decadence. Just like the plebeian masses would have never been able to make their way into all the domains of social life and of civilization if real kings and real aristocrats would have been in power, likewise, in a society run by real men, woman would never have yearned for or even been capable of taking the path she is following today. The periods in which women have reached autonomy and preeminence almost always have coincided with epochs marked by manifest decadence in ancient civilizations. Thus, the best and most authentic reaction against feminism and against every other female aberration should not be aimed at women as such, but at men instead. It should not be expected of women that they return to what they really are and thus reestablish the necessary inner and outer conditions for a reintegration of a superior race, when men themselves retain only the semblance of true virility.

Julius Evola, Revolt Against the Modern World

To oversimplify, it is to be ignorant of women's Nature (which is chaotic and without Self-sufficiency) to expect of them what is not in said nature. Chaos cannot generate Order ex nihilo, and as Schopenhauer said: "That woman is by nature intended to obey is shown by the fact that every woman who is placed in the unnatural position of absolute independence at once attaches herself to some kind of man, by whom she is controlled and governed; this is because she requires a master. If she is young, the man is a lover; if she is old, a priest."

However, and I wish to end on this, it is precisely in this very context that we have to remember that a man is only superior when he truly is a man, and when he knows himself as a man, just as an aristocrat is only superior as an aristocrat, when he knows himself as an artistocrat.

Mad God of War, Baron - Daijin, Invincible White Prince, Protector of the Yellow Faith:

1. He saw in Bolshevism a mortal enemy of culture and civilization.

2. He despised the Russians for betraying their legitimate Tsar Nicholas II and for failing to throw off the communist yoke.

3. At the same time, he singled out and loved Cossacks, peasants and ordinary soldiers among the Russians, and hated the "progressive intelligentsia" with fierce hatred.

4. He admired Buddhism and was obsessed with the dream of creating a knightly order, like the Order of the Teutonic Knights or the Japanese "Bushido" ("Way of the Samurai"). see more #ungern

5. He sought to create a gigantic Eurasian coalition, with the help of which he wanted to go to the conquest of Europe in order to restore it to the rule of legitimate monarchs.

6. He was in close contact with the Dalai Lama of Tibet and the Muslims of Asia. He had the noscript of Mongol Khan and the noscript of "bonza" initiated into Lamaism.

7. He was ruthless to the extent that only an ascetic can be. The absolute lack of sensitivity characteristic of him can be found only in a creature that knows neither pain, nor joy, nor pity, nor sadness.

8. He had an extraordinary mind and great knowledge. His mediumship allowed him to quite accurately understand the essence of any interlocutor from the very first minute of the conversation. "

This testimony about Baron Ungern, left by a man who served under his command in Siberia and Mongolia, Rene Guenon published in 1938 in the January issue of the magazine" ETUDES TRADITIONELLES " ...

Baron Roman Fedorovich von Ungern-Sternberg, or more precisely, Nikolai Robert Roman Maximilian Freigerr von Ungern-Sternberg, was born in Graz in Austria (then the Austro-Hungarian Empire) into a family of German-Baltic aristocrats who lived permanently in Estonia, as then called Estonia, December 29, 1885 Old Style.

The Ungern-Sternberg family goes back in a straight line to at least the 13th century. Two of his ancestors belonged, according to reliable data, to the knights of the Teutonic (or German) Order and fell at the hands of the Poles. After that, the representatives of the clan served alternately to the Teutonic Order, the Holy Roman Empire of the German nation, to individual German crowned heads, and, finally, to the Russian Tsars and the Russian Empire. According to the memoirs of the baron himself, his grandfather converted to Buddhism in India, but the statement that later the baron's father and himself became Buddhists is incorrect. This is just the fruit of a legend that developed about him later, associated with the baron's increased interest in Buddhism in its Lamaist form and supported by the authority of his associates - Michal Ferdinand Ossendowski, Alfred Haydock, etc.

Baron Ungern graduated from high school in Reval (now Tallinn) and entered the St. Petersburg Cadet Corps, from where he was sent to Chita in 1909 to serve in the Cossack troops. In Chita, the baron quarreled with one officer, challenged the enemy to a duel with sabers and seriously wounded him, but he himself was wounded in the head. Due to his serious injury, he then experienced severe headaches throughout his life and at times almost completely lost the ability to see. Due to the duel, Ungern was expelled from the Cossack troops in July 1910. From that time on, his wanderings began in complete solitude, not counting the hunting dog Mishka. The Baron managed to get to Mongolia, which was destined to become the country of his destiny. This country, strange for a European, deserted, wild, ancient and cruel country, has fascinated Ungern forever.