I sleep, but my heart is awake. ~ Song of Solomon 5:2
Please consider the four states of consciousness mentioned by Bede Griffiths in The Cosmic Mystery.
We are accustomed to consider the sleeping, dreaming, and waking states as distinct states of consciousness, which follow each other consecutively. However, most of us have noticed that, rather than sequential, they interpenetrate each other. Our presumed waking state is mostly a series of semi-dreams: i.e., thoughts, imaginations, little stories, and so on. Then there is something deeper, beyond conscious awareness, in operation, affecting our postures, movements, attention and so on.
Among those dreams is the dream of awakening. That “I”, the subject of that dream, will “snap us out of it” from time to time. That I needs to be nourished until the whole heart is awake.
Translations and Plans
The translation of Sintesi has been on temporary hold. I was told the translations are “clunky”, so I asked Aeneas to go over them again. He is comparing it to the German version, which is a looser translation, with additions and omissions. I used to have a volunteer editor, but he told me he has “moved on”. So I guess there is life after Gornahoor, if you call that “living”.
We are closing in on post #1001, after which Gornahoor will be complete. I am planning the last posts, which will either be a summary or a confession. I need time for some longer projects and the Gnosis group work has become more important and needs to expand.
Aeneas suggested a new web site by invitation only. There he can be freer with the Evola translations and some new translations of Scaligero. We will have to upgrade the server to do this.
Theology of the Body
Another delay was caused by some new information on the Theology of the Body (H/T Perennial) that I came across as I was writing the introduction to the chapters on Sintesi that relate the sexes to race. Surprisingly, Evola’s ideas have some things in common with Pope John Paul II’s conceptions. Perhaps that is so, given the influence of German idealism and the philosophy of personalism on both of them.
For Scholasticism, the mind, or intellectual soul, is the image of God. The mind is without qualities, neither male nor female. For JPII and Evola, on the other hand, the body is the outward expression of spirit, hence either masculinity or femininity permeates the whole being. The Scholastic approach easily devolves to a Cartesian dualism of body and mind.
Moreover, the Scholastic definition of the person is too abstract: an individual substance of a rational nature. It does not mention Will, I, Freedom, Consciousness. Then there is Guenon’s objection that it focuses on Being to the exclusion of non-Being. Specifically, it is too static, not making the distinction between the virtual and the actual. The actualization of a person is something else. Will must be developed, consciousness expanded, Freedom/liberation must be achieved as it is not simply a given. “Truth shall set you free.” For the Scholasitics, there can be no development of the person. However, for JPII and Evola one of hallmarks of the person is self-possession, which requires a development.
Also, speculative theology does make a clear distinction between soul and spirit. Mystical theology, on the other hand, does. St John of the Cross, for example, distinguishes between psychic experiences and truly spiritual experience. St John of the Cross is one of the influences on the Theology of the Body.
Sex and the Body
These are some of the main points of the Theology of the Body. When the Evola translations come out, we can see better how they relate.
- There is no abstract “human”: the human being is always embodied as a man or a woman. Masculinity and Femininity are expressions of the person.
- The Spirit is not without qualities.
- The body is not just matter, subject to physical or biological laws. Rather, it is permeated by the soul and the spirit. Otherwise, resurrection cannot be understood except as the revival of a corpse.
- Biology is a human construct and does not exhaust all we know about the human being, sex, or the body.
- The Baconian project of gaining power over nature, specifically, technological power over the body, is rejected. Rather, the subtle rules the dense so the spirit must control the body, without relying on material means.
There are perhaps other results that can be derived from this approach, not that they can be attributed to JPII. Biblical, mystical, philosophical, and phenomenological sources are used to develop the theology of the body. Why, then, can we not include other sources and even traditional sources? For example, Evola relies on Otto Weininger’s book Sex and Character as well as the Laws of Manu for his own teachings on the spiritual and bodily aspects of masculinity and femininity.
Although JPII does not mention this, if the spirit has qualities, then race, or ethnos as E Michael Jones calls it, has its counterpart in the spirit. The relationship is not necessarily one-to-one, as we will see. Of course, this doctrine rejects the idea that biology or DNA is the cause of differences in psychic and spiritual makeup of the person.
Furthermore, the body cannot be understood as a piece of matter, but rather as a non-dual body/soul/spirit complex. This conception is developed by Valentin Tomberg in Letter XX of the Meditations of the Tarot. He shows the chain: spirit -> psychic forces -> energy -> material organs. That is the vertical process that works with the horizontal process of heredity. More research needs to be done to relate these various currents of thought.
Then, too, the notion that the body can be more or less dense begins to make some sense. Hence, there may be no physical traces of the Hyperboreans for the reason that the body in that era was less dense. This is something proposed by Rene Guenon. In this case, the positive sciences cannot be the last word.