“The great Zarathustra wanted knights to fight under the banner of light in the struggle against darkness—the Turanian idolaters, the demons of impurity and ignorance, and lastly the spirit of Ahriman or Satan. He wanted that there should be people able to say yes to the light—and who, consequently, learnt to say no to the darkness.” - Valentin Tomberg, Meditations on the Tarot, Letter XVII

“The great Buddha wanted to awaken the will to say no to the great routine of desires which make the wheel of births revolve. He wanted ascetics with regard to the automatic mechanism of the psyche, who would learn to say yes with regard to the free creativity of the spirit.” - Valentin Tomberg, Meditations on the Tarot, Letter XVII

A fascinating legend of a lost Island (Atlantis) which predates Plato and his account comes from Vedic literature. The Mahabharata speaks of "Atala (Atlantis), the White Island."

"The men that inhabit that island have complexions as white as the rays of the Moon and they are devoted to Narayana (the supreme God)... Indeed, the denizens of White Island believe and worship only one God."- The Mahabharata.

"The fact remains that modern man needs these degraded and desecrated forms of action as if they were some kind of drug; he needs them to elude the sense of his inner emptiness, to be aware of himself, and to find in exasperated sensations the surrogate for the true meaning of life. One of the characteristics of the Western 'Dark Age' (Kali Yuga) is a sort of Titanic restlessness that knows no limitations and that induces an existential fever and awakens new sources of elation and of stupefaction."

- Julius Evola, Revolt Against the Modern World

"In order to clarify this point it is necessary to explain what time means today. Time is perceived as the simple irreversible order of consecutive events; its parts are mutually homogenous and therefore can be measured in a quantitative fashion. Moreover, a distinction is made between "before" and "later" (namely, between past and future) in reference to a totally relative (the present) point in time. But whether an event is past or future, whether it takes place in one or another point in time, does not confer upon it any special quality; it merely makes it a dateable event, that's all. In other words, there is some kind of reciprocal indifference between time and its contents. The temporality of these contents simply means that they are carried along by a continuous current that never inverts its course and in which every moment, while being different from all others, is also equal to all others. In the most recent scientific theories (such as Minkowski's and Einstein's) time even loses this particular character. Scientists talk about the relatively of time, of time as space's 'fourth dimension' and so on; this means that time becomes a mathematical order per se that is absolutely indifferent with regard to events, which may this be located in a 'before' rather than in an 'after,' depending on the reference system being adopted.
The traditional experience of time was of a very different kind; time was not regarded quantitatively but rather qualitatively; not as a series, but as rhythm. It did not flow uniformly and indefinitely, but was broken down into cycles and periods in which every moment had its own meaning and specific value in relation to all others, as well as a lively individuality and functionality. Each of these cycles or periods (the Chaldean and Hellenic 'great year'; the Etruscan or Latin saeculum; the Iranian aeon; the Aztec 'suns'; the Hindu kalpas) represented a complete development forming closed and perfect units that were identical to each other; although they reoccurred they did not change nor did they multiply, but rather followed each other, according to Hubert-Mauss's fitting expression, as a 'series of eternities.' Since this wholeness was not quantitative but organic, the chronological duration of the saeculum was ephemeral. Qualitatively different periods of time were regarded as equal, provided that each of them contained and reproduced all the typical phases of a cycle. And so, certain numbers such as seven, nine, twelve, and one thousand were traditionally employed not to express quantities, but rather typical structures of rhythm; thus they had different durations though they remained symbolically equivalent."

- Julius Evola, Revolt Against the Modern World

"When I consider what God is, then I say, He is the One; in reference to the creature, as an eternal Nothing; he has neither foundation, beginning, nor abode; he possesses nothing, save only himself; he is the will of the abyss; he is in himself only one; he needs neither space, nor place; he begets himself in himself; from eternity to eternity; he is neither like nor resembles any thing; and has no peculiar place where he dwells; the eternal wisdom or understanding is his dwelling; he is the will of the wisdom; the wisdom is his manifestation."

- 𝕵𝖆𝖐𝖔𝖇 𝕭𝖔̈𝖍𝖒𝖊, 𝕿𝖍𝖊 𝕸𝖞𝖘𝖙𝖊𝖗𝖎𝖚𝖒 𝕸𝖆𝖌𝖓𝖚𝖒 𝕴.𝕴.𝕴

The One is all things and no one of them; the source of all things is not all things; and yet it is all things in a transcendental sense - all things, so to speak, having run back to it: or, more correctly, not all as yet are within it, they will be.

But a universe from an unbroken unity, in which there appears no diversity, not even duality?

It is precisely because there is nothing within the One that all things are from it: in order that Being may be brought about, the source must be no Being but Being's generator, in what is to be thought of as the primal act of generation. Seeking nothing, possessing nothing, lacking nothing, the One is perfect and, in our metaphor, has overflowed, and its exuberance has produced the new: this product has turned again to its begetter and been filled and has become its contemplator and so an Intellectual-Principle.

That station towards the One (the fact that something exists in presence of the One) establishes Being; that vision directed upon the One establishes the Intellectual-Principle; standing towards the One to the end of vision, it is simultaneously Intellectual-Principle and Being; and, attaining resemblance in virtue of this vision, it repeats the act of the One in pouring forth a vast power.

This second outflow is an image or representation of the Divine Intellect and the Divine Intellect represented its own prior, The One.

This active power sprung from essence (from the Intellectual-Principle considered as Being) is Soul.

Plotinus, Enneads 5.2.1

Prayer is the mortification of the will’s motions pertaining to the flesh. For a man who prays correctly is the equal of the man who is dead to the world. And the meaning of ‘to deny oneself’ is this: courageously to persevere in prayer.
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St Isaac the Syrian

Humility collects the soul into a single point by the power of silence. A truly humble man has no desire to be known or admired by others, but wishes to plunge from himself into himself, to become nothing, as if he had never been born. When he is completely hidden to himself in himself, he is completely with God

St Isaac The Syrian

One error of the anarchists is their belief that human nature is intrinsically good. They thereby castrate society, just as the theologians ("God is goodness") castrate the Good Lord.

- Ernst Jünger

"God is goodness" or its more modern offshoot "God is love" are indeed errors. They may work as shorthand theology for those only capable of seeking the comfort of a most basic theistic "God;" for them they are truisms about the invisible man in the sky who controls things. For those seeking truth those phrases do not do any justice towards the One. Proper Truth, Justice, Beauty, Love, etc., etc., are lost when deified themselves; proper Divinity is lost when it is reduced to being an object, even when that object is of the greatest of abstractions such as those virtues listed above.

The language used in "God is goodness/love" carries an implication that what is "good" is also divine. It carries baggage of a pre-occupation with sensuality and rationality, of that Titanic restlessness that seeks deliverance from its self in a manic panic. Any "good" is necessary to cling to in order to deliver oneself from suffering which becomes de facto evil (here "evil" is little more than "what causes pain") and this goodness then becomes like a drug necessary for life - it becomes a god. The language denies Divinity its place above all mortal affairs and keeps God in a theistic box that exists, more or less, to make one feel happy in the sense of a fleeting emotion or "high." In there there is no room for an aspiration towards self-improvement or appreciation of any Virtues, no respect for true Divinity within that box. There is no room for transcendence, nor the Transcendent.

Not all can operate on that level of intellect; that is the reality of the castes. Those who are able should exercise caution in borrowing language that originates from below because its inferior conceptions will often ultimately limit understanding.

"The Supreme Truth exists outside and inside of all living beings, the moving and the nonmoving. Because He is subtle, He is beyond the power of the material senses to see or to know. Although far, far away, He is also near to all." (Bhagavad Gita, 13.16)