I do not wish to dwell on my analysis of the existential problem posed by Nietzsche in any detail. After all, if Nietzsche’s definition of the problem is clear, the solutions he suggested are both hazy and dangerous – particularly in the case of his theory of the Übermensch and the will to powerRead More »Evola on Nietzsche
Guénon had argued that superior forms of knowledge ought not be pursued on a level removed from the general norms established by a positive tradition (‘exotericism’) – less still in opposition to, and in revolt against such norms. The two spheres – the exoteric sphere and the esoteric – Guénon suggested, ought to be complementary: Read More »Evola on Guénon
When we spoke of the connection vat-heart, we also noticed how the content adjusted itself to the container: wine-blood. We here refer to the ancient Norse myth about the primal man Kvasir. This being came to be as peace treatise between the Gods of the skies, the Aesir, and the Gods of the earth, the Vanir. The Gods spat in a trough and with that spittle the primal man was created. It was the wisest man of the kosmos. But at some point he passed the dwarves Fjalar and Galar who killed him. The blood was poured in two vats and a kettle, known under the names Són, Bodn and Odhrorir. They mixed the blood with honey and made mead. Afterwards the mead fell in the hands of the giant Suttung and he hid it under the Hnitbjörg, and appointed his daughter as guardian. Odhínn mananaged to rob the mead with a trick. He slept with the daughter Gunlödd for three days and in return was granted three draughts of the mead. In three draughts he emptied the three vessels and left the mountain in the appearance of an eagle. The drink of mead has been known as the drink of poets since that day, the poets who rise to the Gods by its ecstatic force. The attentive reader will have noticed that the story has similarities with the story of Christ. Christ too was sent out by God, was killed by dwarves (Jews), his lood pours into a vessel. Since then he remains three days in the Underworld (giant) and afterwards rises to heaven (Christ in the form of the eagle) During Eucharist Christ’s blood is drunken in the form of wine (mead), through which every man is saved (climed to God).
Koenraad Logghe in De Graal
Read more quotes of Koenraad Logghe of reviews of books of his.
Further there are the many wordgames in which Saint Graal is being turned into Sang Réal, referring on the one hand to the real blood (réal – holy blood – the Divine fluidium) and the royal bloed, the new Divine body of the new legal king.
Koenraad Logghe in De Graal p. 618
But creation or radiation implies separation, and it is this ontological separation from the Source of all goodness that constitutes evil.
Seyyed Hossein Nasr in The Heart Of Islam
One would think that the cycle of revelation would have been terminated in the Axial Age. But the decadence of the Greek and Roman religions around the Mediterranean Basin and the weakening of the northern European religions created a vacuum that only a new revelation could fill.
Seyyed Hossein Nasr in The Heart Of Islam
The essential question to be asked is whether the traditional form one is thinking about does or does not, under present circumstances, actually provide the means for taking a man all the way in the spiritual life or not? In other words, are the formal limits such as to leave an open window looking towards the formless Truth, thus allowing room for the possibility of its immediate or ultimate realization? If the answer is in the affirmative then that form, however degenerate it may have become, must still be admitted to be adequate as regards the essential, which is all that, rigorously speaking, matters; if on the other hand that form, however pure it may have remained as regards its more peripheric aspects, does in fact fail to pass the essential test, then there is nothing further to be said in its favor.
Marco Pallis in Some Thoughts on Soliciting and Imparting Spiritual Counsel
The initiatic path is active by definition and therefore an active attitude, in the face of difficulties that might even outlast a lifetime, is the proper prelude to entering that path—herein is to be seen the difference between hope, in the theological sense, and mere desire. The true seeker does not only wait for Grace to descend upon him but he also goes out to meet it, he knocks continually at the door, while at the same time he accepts delays not of his own making in a spirit of submissiveness towards the Divine Will, whether this shows itself in bestowing or withholding.
Marco Pallis in Some Thoughts on Soliciting and Imparting Spiritual Counsel
For any human being, his “traditional attachment” can be regarded as a minimum condition defining him as human
Marco Pallis in Some Thoughts on Soliciting and Imparting Spiritual Counsel
For a tradition to fulfill its purpose in any given case, it must be “viable” in relation to the circumstances of the person concerned, that is to say it must be sufficiently accessible in time and space, as well as assimilable in itself, to render participation “operative.” It would, for instance, be useless to try and attach oneself to an extinct form such as the Pythagorean tradition; and even with a still extant form such as Taoism, it would be practically impossible to establish contact with it, save by rare exception, because of the immense physical and psychic obstacles standing in the way of any Occidental who wished to resort to a Taoist master—always supposing that such is still to be found hidden in some remote corner of the Chinese world, which today is not easy to prove or disprove.
Marco Pallis in Some Thoughts on Soliciting and Imparting Spiritual Counsel