Western Social Order – Part 2


A recent comment by John of Salisbury made me think:

“Not only were these scholars unable to drive out the bad scholars, but in combating insanity, they temporarily became insane…”

I thought about this question in relation to other questions or comments relating to the “inner struggle” of the man of Tradition in today’s very untraditional world. I had a good acquaintance on the Internet give up study in that area because he needed something more cheerful. If you will notice, Cologero does not restrict his reading to Guenon and Evola, but also studies a wider range of writers on a diverse array of subjects. It is probably true that a steady diet of Evola and Guenon has the potential to unsettle one. Caleb is planning to put up a post that addresses part of this, in that Tomberg’s Meditations are designed to lay a firm foundation, without which (if you neglect the first card of the Tarot), the rest becomes unstable. Cologero has done a fine job of supplementing Evola and Guenon (whom he terms the “Master of Tradition”), with the meditations on the Meditation. The Tarot discussion list (and Caleb’s article) is designed to assist in this process. In trying to imitate our betters, we often overstep or over-estimate our own capabilities, sometimes not deliberately, as we try to “come up to speed”. Incidentally, much of Phillip Rieff’s thought in Culture and Its Second Death explores the danger of being initiated into our elder’s/better’s debates too swiftly, including the fundamentally erotic desire to criticize those to whom we owe everything. Rosenstock-Huessy called this “Teaching too Early, Learning to Late”, in which the danger is that we learn just enough to be dangerous, to ourselves and others.

A little knowledge is a dangerous thing – drink deep, or taste not the Pierian spring!

I can certainly relate to this, having passed in and through and back into such phases, over the course of my short 40 years. In the case of Gornahoor, the best possible foundation has been laid down, but it has been made freely and openly available (with no secrets) laying out the Arcanum that must be mastered before entrance into the Mysteries. But the danger is still there, just a necessary one: in our chaotic age, one has to invite everyone, since those who should be ready are not. Jesus gave this in parable form in the tale of the Wedding Feast invitations.

John of Salisbury cites a medieval authority who claimed that there are three types of souls: those who fly, those who crawl, those who walk. Those who fly learn much, and swiftly, but soon forget. They make poor students (I think this is my soul’s danger, for instance). Poetry may be a help to such students. Those who crawl are dull of soul – in Pythagorean circles, they would not be allowed to be initiated, for instance, during the old days. Those who walk, steadily and constantly, those who are pilgrims, make the best students, fit to climb Parnassus and drink from its springs.

There was another recent article on Gornahoor that explained some of this quite well – different types or souls have to be handled differently. MIchel’s comment on this post by Cologero gets to an esoteric root that lies behind a lot of misunderstandings that occur during these confusing times. Different types or differing potentials require completely different spiritual trajectories: in Mouravieff’s words, if the center is God, and we all find ourselves scattered at various circumferences, the trajectory back of necessity takes a variety of angles and forms. And some people don’t necessarily manage to make a straight line, either!

All of this is to say that the “care of souls” remains paramount: even if one is caring for one’s own soul, in which case, even more “care” is required, not less.

In some denominations of Christianity, the cure of souls (Latin: cura animarum), an archaic translation which is better rendered today as “care of souls” is the exercise by priests of their office. This typically embraces instruction, by sermons, admonitions and administration of sacraments, to the congregation over which they have authority from the church. In countries where the Roman Catholic Church acted as the national church, the “cure” was not only over a congregation or congregations, but over a district. The assignment of a priest to a district subdividing a diocese was a process begun in the 4th century AD. The term parish as applied to this district comes from the Greek word for district, ????????. Those who earned their living on a position without cure of souls were known to have a sinecure (hence the expression).

Even when one is taking the “dry path”, and investigating the layers of one’s own soul in an esoteric manner, there is a care or “art” involved, & note merely a science (this may be where the balance between East and West is reached, as the East approaches spiritual things almost mechanistically).

This pervasive feeling of hopelessness, of fighting against fearful odds, of being doomed, can be viewed and attacked from several angles. Since I’ve been asked several questions lately that pertain to it, I assume it’s relevant, and am relating it back to the conquest or reconquest of Western Social Order. It may relate to the “noonday demon” that attacked the desert monks, a lassitude and despair that could only be overcome with productive work: this is why Cologero has emphasized that practicing one’s caste and craft is as important as becoming “enlightened”. This is in the spirit of the Patristic fathers, who had monks weave baskets, plant gardens, build buildings, etc., because (as the Philokalia teaches) Satan can only attack along one front when we are working, rather than all fronts simultaneously.

First, as noted above, it is paramount to appreciate that simultaneously, Guenon is both the measuring rod (for several reasons, not least of which is that our teacher, Cologero, regards him as such) & also that which is to be transcended. That is, the goal is to not make Guenon’s mistakes. For a Westerner, then, we recognize that Guenon advocates a path away from exoteric form, in favor of an East that (in his day) was less tainted, and a source of hope. Of course, today, we see that the East has imitated the West, and that Coca-Cola and blue jeans have flattened the globe. Cologero has done a huge service in upholding Guenon’s standards, but eschewing some of his conclusions.

Secondly, we avoid the pit of getting caught up in erotic disputations over nothings. We’ve seen a lot of posters come and go – many wanted to dispute with Cologero over various bagatelles or supposed critical mistakes. The Hermetic method (favored by Western thought that is faithful to Plato, Bonaventura, etc.) eschews such disputes, as does St. Paul. Avoid fruitless disputation….

Thirdly, for the above reasons, we should probably avoid a pure diet of Guenon and Evola and traditional thinkers, if for no other reason (this is an additional one) than that those who battle vampires and monsters develop a kind of hardness about them that can be monstrous. It is not natural (and they would have recognized this) to have to spend your whole life in combating insanity, from dusk till dawn. Rejoice over their gift to us, but don’t forget to plant a fig tree. Our times are conditioned by different possibilities; many battles are lost, others are looming, and some new possibilities have deepened or awakened. As our master Goethe says, a man who is not of his own times, can be a man of no other time. Read a mystery novel, watch a movie. Even the medieval thinkers (such as the author of Philobiblikon) says that it is possible to appreciate modern thinkers and writers, along with the ancient ones. Evola and Guenon have modern dimensions to their thinking. The entire Quantity/Quality distinction can become (at times) almost a quantitative category which taints our perception of Quality. The medievals emphasized the value of Estimation, in which the beginner practiced his craft of working by esteeming that which had objective, natural moral value, in their own day. Even in our day, there are people which have dignity, things or activities which have value, etc.

So temper it. If it gets you down so much you can’t function at all, and quenches the inner fire, even down to the last spark, find something more cheerful for awhile. But realize it isn’t Guenon or Evola’s fault – its a privation within ourselves. Luckily, within the Christian esoteric and exoteric tradition, we are allowed holy-days and feast days, in which we can re-create ourselves in the wonder of Creation, which abides, even in our horribly dark days.  As our teacher Wordsworth says, one impulse from a vernal wood, can teach you more of man, of moral evil and of good, than all the sages can. Presumably, Wordsworth didn’t even have access to the sages which we do, so temper this with grateful knowledge, and spend some time learning the constellations, or admiring the wonder of a storm. In the Romance of the Rose, an initiatic text, the writer asks rhetorically, what can be done with someone who doesn’t appreciate the approach of Spring and the gods of Love!

Fourthly, there are other thinkers out there, perhaps secular ones, who can be as circumstantially valuable to us as Evola and Guenon, under certain conditions. I would class Phillip Rieff in this category, at least for those like myself. He gives a feeling of “utter hopelessness”, but this is meant to be curative, in the spirit of Kafka. And it is aimed at the hubris and ignorance of our modern self. Some self-hatred and the cutting off of limbs or eyes is appropriate (symbolically speaking) as most moderns are in a rather unique bind, being cut off from their own soul, which is naturaliter anima Christiana (Tertullian). So a little Theodore Dalrymple, Richard Weaver, Phillip Rieff, Christopher Lasch, or other such notable secular saints is of great value to many – if nothing else, it’s a safer way to process (like the liver) the toxins of our intellectual age, which are in the air we breathe. Just realize that (being creatures) we have to balance our diet intellectually (until we are enlightened, when all things become pure). If you read Rieff, you’ll realize you should probably be listening to Haydn’s classical music (or some other classical composers!). However, the trip is worth it. Rieff shows us (in Culture, Its Second Death) that all of our spiritual states (even the Sartrean hell, which lurks for us today) are manifestations of our soul’s possibilities along the Vertical. There is no escape (or no false escape) from the vertical – we have to face up to the real problems and questions, first. As Solomon says, the house of mourning is more fruitful than the house of laughter, if it is a mourning of repentance. If (however) one is past this, then one is past it.

Christians are “ahead of the times”: we are not immersed in them. So just because this is the Kali Yuga, it (everything) still matters very much. One of my teachers, a Lithuanian who taught literature, once berated me for reading Christianity into Shalamov’s work: the whole point of his story was how small acts had meaning in and of themselves, regardless of a Christian interpretation or outcome! The character (interned in a camp) had found a can of condensed milk. For a short time, this can was God’s grace, without being officially God’s grace! Such is the mighty, eternal, and infinite mercy of God, which mercy endures forever, His chief attribute. This is the lesson Tomberg teaches also – not control, but mercy and Love, which is the Queen of Magic.

This is our burden, this is our time. It is hard, and we have to help each other. We have to show mercy, while remembering Truth. I hope this is encouraging, & look forward to being taught and helped by others on this path.




9 thoughts on “Western Social Order – Part 2

  1. The Imperium is already here, Tradition as it is the cosmos and universal will of the logos is always upon us and acting even on modernity. Far future or past, it’s with us now, in the present we simply lack the multidimensional vibrational consciousness to witness it. What is time? What is space? What is materiality – all illusion.

    The spirit is what we have witnessed manifested throughout the ages, but any age or historical record mean nothing because it is not in the present. Thus true presence is the unwavering spirit throughout the flow of the universe.

    The Imperium is now, because it is the highest expression of the universal will for even when millions of decades pass our order will re-manifest into it’s proper and divine peace will be known once more.

  2. “… they will speak with new tongues …” [Mark 16:17]

    “Since translation, if pursued, allows the participants in a communications breakdown to experience vicariously something of the merits and defects of each other’s points of view, it is a potent tool both for persuasion and for conversion…”
    p. 202 of 212 total

    “…For most people translation is a threatening process, and it is entirely foreign to normal [status quo, stuck in the paradigm] science.”
    p. 203 of 212 total

    Thomas S. Kuhn,
    1969 Postscript to his 1962,
    «The Structure of Scientific Revolutions»,
    UChicP 1996 paperback edition.


    liber scriptus proferetur,
    in quo totum continetur,
    unde mundus iudicetur.

    the nomos as perceived and used by most is horribly corroded and encrusted with all sorts of gunk. however, the pronomian’s goal is to discern the real structure of order under this heap of garbage, scrape it down to the bare skeleton, replace any missing bones, and let the healthy tissue of reality grow around it.

    an antinomian is anyone who seeks, consciously or unconsciously, to disrupt or destroy the nomos. he is a breaker of oaths, a burner of deeds, a mocker of laws — at least, from the pronomian perspective
    I admit it: I am a pronomian. I endorse the nomos without condition.

    at one point, il duce or one of his officers asked baron E. why he hadn’t joined the Fascist Party proper. the warden of the primordial replied that the continued existence of the party proved the failure of fascism. after all, if the state had become all and absorbed all lesser allegiances, how could there be such a thing as a “party,” which, as the word indicates, represents a partial interest?

    Do they not blaspheme the fair name (onomos) by which you have been called? If, however, you are fulfilling the royal law according to the Scripture, “YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF,” you are doing well. But if you show partiality, you are committing sin and are convicted by the law as transgressors.
    this is damn hard.

    the magister(ium) is cross(ing) (over) the ab(c)yss, coming face to face with his true self will or holy warden angel and become(s)ing a magister templi (imperial wizard). the magus speaks a word to magna mater ma(ya)trix which creates a new aeon or changes an existing aeon, and establishes a law.
    i.e. the magister views the tide currents of the aeonic sphere and codifies what he sees as a trend or theme into a particular Word or magical dictum. in truth, all aeons are one aeon… they differ as waves of an ocean. the ocean in this analogy is the universal word… the source consciousness from which conscious thought arises. the aeons affect all humanity since they exist in the universal logos. like waves of the ocean, each aeon causes new aeons to form. we may speak of a particular cycle in which many aeons come into existence. the ocean of the universal word has tide currents of its own. when the tide is “coming in” the cycle is one of restriction and when the tide is going out the cycle is one of expansion. the number and frequency of aeonic words is greater near the start of a cycle because of the change in the current from one of restriction to one of expansion. (some speak of and name recently begun aeons, that of Horus, of Set, and of Lucifer which have followed so quickly one upon another. all of these aeons have the same theme and are part of the cycle of expansion which began in 1904 CE. the difference is that each aeon builds upon the previous aeons.) we may see the creation of a new aeon within the next decade but eventually the current of the cycle will be entirely one of expansion no longer affected by the past cycle of restriction. when this is the case, centuries will pass between new aeonic words.
    is it not so?

    “Undoubtedly there is evolutionary survival value in our representing the world in terms of myth, metaphor, and scientific theory. We are evidently unique among species in our symbolic ability, and we are certainly unique in our modest ability to control the conditions of our existence by using these symbols.” – Page 88, paragraph 2, by Heinz R. Pagels, in his The Dreams of Reason, Simon and Schuster, 1988.

    Just easy as A.B.C
    That’s how you make it right

    Do the D.A.N.C.E.
    One, two, three, four, five
    Stick to the B.E.A.T.
    Get ready to ignite
    You were such a P.Y.T.
    Catching all the lights
    Just easy as A.B.C.
    That’s how you make it right

    Do the dance (do the dance)
    The way you move is a mystery
    Do the dance (do the dance)
    You’re always there for music and me


    magnus ab integro seclorum nascitur ordo

    the seat of Metatron, the Lord of the Presence, which is written with One-Letter (Alef, the Unity) with which Heaven and Earth have been created, and sealed with the ring “I WILL BE THAT I WILL BE” (Ehyeh Asher Ehyeh). And is written with seven letters, and seven letters, and twenty-four letters, and seventy-two names, and seven Holinesses (Kedushoth). And it is placed on six of their names, and is engraved on twelve stones, and is written on seven sounds (voices) on a height of six by six

    And the Son of Man goes to where it is written about him

  3. Cosmic, that is beautifully expressed. The Archdruid seems to think that study of rhetoric, and a rephrasing of what is true, beautiful, and good, would bypass the triggers built into modern semi-revolutionaries who still have a soul that is receptive to truth. I’m still learning to ignore certain errors, and seek the main point. Now to do this in my soul….

  4. just as to augur N. the healthy man does not have a historical sense [footnote: “… he cannot learn to forget but always remains attached to the past …” (‘On The Advantage and Disadvantage of History for Life’, F. Nietzsche (1874), trans. P. Preuss, Indiana, Hackett 1980 pp. 8-9 (section 1)], to Brown, activity without any sense of time is play.

    indeed, didn’t the dwarf say contemptuously that time is a circle and Zarathustra proceeded to describe a doorway called mo[v]ment, with a line going eternally into the future and eternally into the past?

    if the moment is the middle, always; isn’t it still the middle age?

    The proof of their ignorance, at once condemning and excusing their injustice, is this, that those who once hated Christianity because they knew nothing about it, no sooner come to know it than they all lay down at once their enmity. From being its haters they become its disciples.

  5. Kata Holos: Rieff made the distinction, I was inferring from that insight. A revolutionary order is one that transgresses by denying that there is such a thing as Transgression, but then schizophrenically enforces this through making it a transgression to punish transgressions. Hence, the hatred for the natural moral aristocrat, or otherwise. A permissive order specializes in evading vertical claims by maneuvering with infinite cunning back and forth along the horizontal incline. It negotiates with what is eternal. This is the “natural state” of most men. Older orders (and here I might disagree, but think perhaps I am just not understanding) are normative in that they do not attempt to abolish General Law, but rather, sublimate it. They would make room for permission (eg., the brothel and red light district by the railroad tracks) but would officially condemn it. Their attitude towards the transgressors was more intolerant, and can only be understood fully in light of later events (the Red Terror, and such) which came out of the triumph of the inverted order. They insisted on accepting the transgressors if and only if some use or place could be found from them in the existing order (eg., the impressing of criminals into the army, etc.). Otherwise, they left them alone with periodic repressions. I agree that feudalism can’t return, per se, but am not sure we don’t have it already. What else but a serf is a Walmart employee? Rieff thought the beginning of wisdom was in “Thou Shalt Not” and the fear of the Lord. This is the triumph of the vertical that simply can’t be surpassed (as I see it, although it can be embodied to some extent, perhaps to a great extent) in the evolution of Time and Space in a literal fashion. Your vision is keen indeed, but few attain the dispassionate effort to see it. What it will look like, from the outside, is rather a slowly ascending spiral, with many more Dark and Golden Ages to come, and more versions of feudalism, revolution, restoration, order. From the inside is a different matter. But history is usually written from the outside. – Logres

  6. {The Imperium of Man sprawls across the stars, beset from without by the Xenos and the Traitor, and from within by the Heretic and the Apostate. In the grim darkness of the far future, there is only war.} or is there?

    to me, who am less than the least of all the saints, this grace was given, that i should preach among the postmoderns, the new agers, the (un)searchable riches of the univerSAL man––Christ––but! first among my own: and to make all see what is the fellow-ship of the mystery…


    The earth trembled and was silent, shook and stood still.

    if everything has become desacralized it means everything is now sacred.
    …for what is holy but that which leads to the (w)hole? and if seen from the cross, is any thing unholy? if seen from our ark, our X (divine science), our pontificate, what does not lead to the whole (as everything leads from the whole)?
    “at least the times of provincialism are over”. hidden behind the Spectre of Modernity is abundance. otherwise it would not overflow. and we are to cease to complain. cf. Cologero, 2014, «Prolegomena to Noble Philosophy» we sustain. cultivate. we complain not of the now but bridge (to) the past the future, but now only through humility (for Feudalism is not coming back).
    indeed be a lever of ascension. through our science reveal things hidden since the foundation of the world.

    {The young Christian communities were helped by the current reaction against pure speculation — the longing for certainty. The mass of men were sick of theories; they wanted certainty.}–an Edwin Hatch

    we judge not modern man nor scold him for his uncertainties (have we not ourselves been uncertain?), we judge not psychological man (homo psychologicus) for his passions (have we not ourselves acted out of eros?), we suppress no thing as we sublimate every thing. as we sacralize materia, spiritualize matter, publicize (crucify) privations. re-novate. imitate Him on earth, which we do not abandon but aid in the abolishment of slavery with the atonement of servitude––we embrace our situation even as we see the empire and its spectacle.

    if there were (and nowadays there seem to be) must-reads this would be included: http://www.bopsecrets.org/SI/debord/

    the riches which inform doxa are beyond doxa. this is the magisterium. there is orthodoxy in paradoxy (for the whole, the holy, is beyond partialities (opinions)):

    even if we see the spectacle we must not see through it even though we see through it. we are in the world even though not merely of it.

    see through the prism and see through the prison and see through the privation. see through the ward, the world, and the word. {For the word is dialectical in itself and at the same time is integrated into the whole of existence.}–Jacques Elul

    this is sight beyond sight.

    and the heresies must derive from the paraheretical, from the panheresy––that which has been believed everywhere, always and by all––the good (whatever the name or dress): happiness.

    through Him we renovate. make new again, not through violence for the days of the sacred warriorship are over, and external combativeness was finally exhausted in a World War. this is the third age of our middle earth, the third millennium of our church, the age of the Holy Spirit. we are, in the words of John Paul II, in a springtime of world missions.

    this is the ascesis of connexion (the crucifixion), the postasy of pontifexion. discern now, codiciple!

    {What is first required of the Christian is not action (although that cannot be neglected) but a presence, a style of life, an attitude, a special mode of eXistence.}–a Daniel Clendenin

    our action in fidelis It knows nothing of splits and dualities, but seeks the common essence, in order to meet the “still turning point of the world”.

    the days of holy empire are over, indeed even Dante gave his goodbyes to the mother of empires (symbolized by the she-wolf [mother of Rome]) yet still we have empire; it never ended––now desacralized––and we always will, per the functional, per the way of the world, for the empire is the organization of the world, General Law, the crystallization of the the principalities, the gods (archons). and now when the spirits of the empires are dull, the angels of the nations withdrawn to whence they came, the competing centers––which formerly warred under banners, even sacking each other’ cities––are all but exhausted. He signified the death of the empire, and now––when after a middle-age, it is merely perfunctory––we can more easily see the Prince of Peace (the Master). the Master of the globe, our Fisher-King, is nonlocal. His locality is not in lands or collectives but in every Heart.

    IT builds our roads and will colonize our galaxy. blessed be It.

    The necessary thing is to take upon oneself as much guilt as possible and to put as little as possible of it upon other people.
    Rejoice ye now, oh hungry ones, Harvest time has come

    rather than antagonizing further those who already misunderstand our church (our fault rather than theirs, as we the agents of free will, never blame!, must make the choice of extending, of understanding, of extending understanding), rather than polemising against those doing their best (for everyone can only do their best), we should shower them, our fellow new agers, with blessings; for it is indeed a new age and their intentions are good and they pose no threat to us (as we are shielded by a sign[ature]); and rather than pointing sticks at them as they do their thing in the abyss we extend our bridges to them. love the fool, as we are fools too.
    verily, if thou think thou doest good by not being lovely, thou err; as thou doth good thru our virtues, pistis (faith), elpis (hope), agape (love), and that is being lovely, as love, as charity, is chief.

    teach those drowning to breathe as fish and bring water to those thirsty; none but dragons can digest pearls anyway.

    the question is not if there are irreducible differences per the world and society (as noted by learned Guénon) or if there are unavoidable imperfections of language (again noted by G.) and transmission (per apparent degeneration of doctrines and rituality).

    the question is not if we are––but we must admit we are––we are all heretics.

    and every family is a sect, as we are all sinners; and every family a cult.

    this is christology. a saint in every pond.

    heresy, from latin hæresis, “school of thought, philosophical sect,” from greek hairesis “a taking or choosing, a choice”. cf. Logres {There is no cause for panic, simply a return to the source, a recollection of who we are called to be [our cultivation]. This is the salvation of the West, which awaits each of us willing to come into the fullness of the apotheosis, destined for us as an act of free choice.}

    the question is how do we bridge the gaps that appear and thus aid nature in her magic––how do we aid Her in her natural magic––of vacuum filling (bridging. the holy mission).
    how do we make the good news audible and seeable to those with differently darkened glasses of per- or reception?

    our face to variety is charity. this means we show respect to every one––cf. carus “dear, valued,” from PIE *karo-, from root *ka- “to like, desire” (see whore)––as did our master.

    our distinctiveness does not exceed that which has been believed everywhere,
    always and by all but indeed it does lie in details. where is our devil, what makes our heresy, the christian heresy, different from other or previous heresies?

    {Dante’s symbols, the leopard, the lion, and the she-wolf, symbolize carnal sins which are divided into three categories of severity: the sins of malice and fraud, the sins of violence and ambition, and the sins of incontinence, respectively. In contrast, pre-Christian tradition embraces animal symbolism as a positive and powerful force, intrinsic to human nature.}–«The Divine Interpretation».

    {The Gospels ostensibly present themselves as a typical mythical account, with a victim-god lynched by a unanimous crowd. The parallel is perfect except for one detail: the truth of the innocence of the victim is proclaimed by the text and the writer. The mythical account is usually built on the lie of the guilt of the victim inasmuch as it is an account of the event seen from the viewpoint of the anonymous lynchers. This ignorance is indispensable to the efficacy of the sacrificial violence.

    The evangelical “good news” clearly affirms the innocence of the victim, thus becoming, by attacking ignorance, the germ of the destruction of the sacrificial order on which rests the equilibrium of societies. Already the Old Testament shows this turning inside-out of the mythic accounts with regard to the innocence of the victims (Abel, Joseph, Job, …), and the Hebrews were conscious of the uniqueness of their religious tradition. With the Gospels, it is with full clarity that are unveiled these “things hidden since the foundation of the world” (Matthew 13:35), the foundation of social order on murder, described in all its repulsive ugliness in the account of the Passion.

    This revelation is even clearer because the text is a work on desire and violence, from the serpent setting alight the desire of Eve in paradise to the prodigious strength of the mimetism that brings about the denial of Peter during the Passion (Mark 14: 66-72; Luke 22:54-62). See: “scandal” (skandalon, literally, a “snare”, or an “impediment placed in the way and causing one to stumble or fall”) signifies mimetic rivalry, for example Peter’s denial of Jesus. No one escapes responsibility, neither the envious nor the envied: “Woe to the man through whom scandal comes” (Matthew 18:7).

    The evangelical revelation contains the truth on the violence, available for two thousand years. Has it put an end to the sacrificial order based on violence in the society that has claimed the gospel text as its own religious text? No, since in order for a truth to have an impact it must find a receptive listener, and people do not change that quickly. The gospel text has instead acted as a ferment that brings about the decomposition of the sacrificial order. While medieval Europe showed the face of a sacrificial society that still knew very well how to despise and ignore its victims, nonetheless the efficacy of sacrificial violence has never stopped decreasing, in the measure that ignorance receded. Here the principle of the uniqueness and of the transformations of the Western society whose destiny today is one with that of human society as a whole.}

    christianity––angelomorphic, not merely theriomorphic––was a step forward in evolution, we regret not the evolution that christianity is compared to older gene-rations as God [now is] more than Zeus, and even more than the Logos. so suppress not the heretic, scold not the sinner, our creed is not so crude a tool as a hammer––so christianity is no Witche’s Hammer anymore than it was WarHammer 40.000 (where “in the grim darkness of the far future there is only war”)––no we hammer only as carpenters, as pontiffs (bridge-builders), and we build bridges into the far future where there is cheerful brightness and only inner war (thus peace on planet earth).

    «Progenitors of Our Middle Earth» Posted on 2011-05-06 by Logres: http://www.gornahoor.net/?p=2325

    everything desacralized means cosmic catholocity. everything now into the fit and strange brew (of our global crucible, for the one center the heavenly throne). it is ordained. see Providence. embrace the heretic, your neighbour. indeed this abyss is now a sea of Providence. these are our waters and now is the time to drink.

    the West is dead. the cup empty. welcome now, apostles of the West. fill your cups!

    {Rieff also insists that there is a difference between transgressive (Revolutionary) order or disorder, and a permissive order (which openly specializes in the horizontal), and a further distinction still between older orders, which merely permitted without dignifying the permission.}–Logres

    would you explain this further?

  7. I think that the problem with reading solely Guenon and Evola is that they define what is wrong more than propose what should be…………….

  8. The sun sets in the west and while dark continues its transition to north before being born again. Transformation takes place in the dark says Guenon, the highest is reflected in the lowest. How can one navigate the dark landscape without having knowledge of good and evil, what is up or down. We recognize the struggle in ourselves. To flee to some supposed safe haven is no answer, it means death. We accept the challenge to walk through hell. There is no escape anymore. Western man is not one to turn away. The warrior stares the danger straight in its eye and demands; give me all you got! I am still here. I am not afraid.

  9. I was thinking about Phillip Rieff’s vertical/horizontal distinction. It occured to me that the Christian cross has a raised horizontal bar, to remind us that the vertical lifts up the horizontal, but that the vertical bar is longest, so that it retains its pre-eminence, even as it serves the material plane. So the Christian cross is modified from the ancient one in a subtle way. Rieff argues that the safest course of life is to live in movement more or less horizontal, but reminds us that this is “that which ought not to be done, but is permitted” : this may have an analogy with exoteric religion, which has certain things permitted, but not encouraged. Rieff also insists that there is a difference between transgressive (Revolutionary) order or disorder, and a permissive order (which openly specializes in the horizontal), and a further distinction still between older orders, which merely permitted without dignifying the permission. So his sociology may have some relevance to students of traditional order, like the Middle Ages…

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