The disproportion between the natural virtues and those having a supernatural essence or between those tainted by a secret vanity and those that are pure and deep implies that virtues of the second category may be at times less apparent than those of the first and that a certain spiritual modesty may even conceal them. It may also be
that some inner reality, misunderstood from without, may seem to contradict them.
In a similar manner gnosis sometimes gives rise to paradoxical expressions, which in reality indicate theualitative separation between the profane and spiritual planes; but this discontinuity is only one aspect alongside another that is more important, that of analogy and essential continuity.
Frithjof Shuon in Prayer Fashions Man
This is a multifaceted term [from Buryatian Bө-Murgel]. It denotes type(s) of energy which generations, progeny, health, long-life, sanity, respect, honour, military victory, protection, straight life path etc. In Russian anthropological works it is dubbed ‘soul-fate’. While hulde is necessary to enjoy a good life, if it happens to leave for whatever reason or be stolen, the person will not die, although they will experience a deterioration of good luck, health etc. and all the qualities described above may disappear altogether if hulde is not restored.
Hulde is not just personal energy. It is much wider than that. Each person, clan, tribe and nation has their hulde. For a clan, tribe and nation, the implications of losing hulde are the same – fortune disappears and things start going wrong. Quarrels and disagreements break out leading to the deterioration of the clan’s, tribe’s or nation’s wealth and successfull development is hindered. In its wider sense, hulde is an external energy present in the universe which can be invoked and internalized through offering and praying to teh protective deities of the clan, nation and tribe.
Although in many Russian scholarly works zayaashi-soul and hulde are considered synonymous and are both referred to as ‘soul-fate’, there is a clear difference between them. Hulde is a universal energy of prosperity, good luck and well-being while zayaashi is a personal protective deity.
Dmitry Ermakov in Bө & Bön p. 532-534
Based on his studies of Hunnu and later Tyurkic tamga-stamps A.Y. Shifner (1817-1879) comes to the same conclusion. He maintains that these tamgas display all currently known runic symbols, both western (Scandinavian and European) and eastern (Siberian). These stamps are the only surviving examples of Hunnu runes because the leather and bark used for ordinary writing have disintegrated long ago.
Dmitry Ermakov in Bo & Bön p. 710
At the beginning there was empty space, Namkha Togden Chosumje, nothingness. However, it contained the five causes nonetheless. Trigyal Kugpa, the forefather of Ye, the positive dimension of light and virtue, drew those causes unto himself and released the sound ‘ha’ from which arose winds which, taking the form of a swiftly-spinning light wheel, started moving in the emptiness. From the rotation of the wheel there arose a heat and thus the element fire was formed. Through the contrast of the coolness of the winds and the fire’s heat there arose a condensation which became dew, the water element. This in turn was churned by the winds causing particles of matter of the earth element to cluster onto it and be spread far and wide. Travelling in space, these particles condensed and attached to one another forming the earth and the mountains.
Drenpa Nmkha quoted by Dmitry Ermakov in Bo & Bön p. 144
For Buryatian Bo Morgul, the cosmos, Zambi Tubi, is an immeasurable sphere represented by a circle which contains the Three Worlds (the Upper World, the Middle World and the Underworld) stacked on top of the other. Eah of these three worlds encompasses the four directions: Front (south), Behind (north), Right (west) and Left (east). All the realms are held together either by means of the Cosmic Mountain, or Sumber or by the Sacred Tree Serge which serves as the axis mundi and penetrates all three worlds from the bottom to the top.
Dmitry Ermakov in Bo & Bön p. 144
If Yungdrung Bön were ‘shamanic’ that would imply that by following its teachings on magic and its methods of manipulating energy, practitioners would merely be able to receive temporary results within the samsaric cycle of death and rebirth which a shaman can never go beyond and would not be able to attain the fully awakened state of a Buddha.
Dmitry Ermakov in Bo & Bön p. 144
However, this naive approach shows a lack of deep study and understanding as regards the views and practices of the three distinct religions Bo Murgel, Buddhism and Orthodox Christianity which are active on Buryatian soil today. It is also dangerous to cobble these together as this creates a mixture which, if consumed, will cause spiritual indigestion.
Dmitry Emerkov in Bo & Bön
However, we must note that in Freemasonry’s operative and initiatory period it is already possi-ble to detect a certain usurpation, in that this organization attributes to itself the Royal Art. Theinitiation connected to the arts is that which corresponds to the ancient Third Estate (the Hinducaste of the vai§ya), that is, to social strata that are hierarchically inferior to the caste of the war-riors, to whom the Royal Art legitimately belongs. Moreover, we must also note that the revolu-tionary action of modern, speculative Freemasonry is that which undermined the civilizations ofthe Second Estate and prepared, through democracies, the advent of the Third Estate. Concerningthe first point, even on the most external level one cannot help laughing at the sight of pictures ofEnglish kings who, as Masonic dignitaries, wear the apron and other signs of artisan corporations.
Julius Evola in The Mystery Of The Grail note on page 168
I have already mentioned the existence of aprimordial Nordic-Hyperborean tradition. In the peoples living at the time of the invasions we can find only fragmentary echoes and obscure memories ofsuch a traditionRead More »The primordial Nordic-Hyperborean tradition