Let’s discuss Theurgy.

Theurgy is a system of ritual magic practiced by the Platonists, with the intention of invoking deities, with the goal of henosis (Union of the Self with the Divine) and attaining perfection.

This is the goal of all genuine Dharmic Religions.

We see the same in Hinduism for example - in the formula Atman=Brahman.

Various Yoga (translates to Union) are practiced towards these ends.

Yoga is not just asana - poses. Read the Bhagavad Gita and you’ll learn about many forms of Yoga - from breath work to sex magic to offering incense in prayer - all Yoga are Magical Rites.

Magic is not just puffs of smoke - Magic is the sacred art of the Soul. And it has as its goal, the aforementioned Union.

Theologically, this is an fairly easy thing to comprehend. The deepest essence of your Soul, is purely of the One, the Tao which cannot be named.

This God is not a being, as in Abrahamism. He is beyond that. He is the impersonal essence of all personality, the root of all the cosmos - simultaneously imminent & transcendent.

You can find the Divine at the heart of all things - Chaos & Order, Love & Hate, the Gods & the Stones.

Indeed, even the various Gods are like the infinite rays of light emitting from the sun.

However, all things are not equal. As we come closer to the ineffable source - we become more pure, more full of light. As we go further away, we become more dim - more lost.

So in magic, what is done, is to follow a ray of light back to the sun.

Indeed, our own Soul is a ray of that light - and we practice an alchemy of the Soul towards purity.

We turn lead into gold - lead being the unpurified soul, still entranced with the shadows in Plato’s cave. Gold being the purified soul - he who has been reborn, who has initiated into the great mystery, who no longer walks with men - but he who walks across the great waters in the company of heroes.

Towards those ends, we invoke deities, and we look to the stars.

These deities exist external to us, just as you exist external to me. But they are also completely & totally existing within our Soul - our Soul being, at its core, the One.

Therefore, the external ritual work we do, towards external deities - is necessary. But the real work that is happening occurs within the Soul.

Just as we can invoke deities, we can cleanse our ritual space of unwanted spirits & residual energies. Which - as you should now understand, is a cleansing of our Soul of the same.

Now you perhaps understand exorcism. When an unwanted spirit possesses a Soul, and rules it - it may be expelled via ritual magic.

Ritual magic is not a matter of belief, but of experience. Like all Yoga, you simply do the rite & you will achieve results.

The first stage of magic is the development of your spiritual organs of perception.

Just as you can hear with your ears and see with your eyes, you need to develop what is commonly dubbed a “third eye”, that you may begin perceiving & knowing wavelengths of light that are of higher frequency, wavelengths that are brighter & closer to the aforementioned spiritual sun. The light you are able to see now, is a very narrow spectrum of reality, it is material.

There is far more than the material world to be perceived, you just have to do the work to be capable of receiving it.

The Modern Word had calcified these organs of perception. We no longer see the sprites of the field & the god of thunder. With magic, you leave this world & you enter a fantastic world full of extra-dimensional life.

"“The soul is surely not where it is, but where it loves”

- 𝑻𝒉𝒆 𝑳𝒆𝒕𝒕𝒆𝒓𝒔 𝒐𝒇 𝑺𝒄𝒉𝒆𝒍𝒍𝒊𝒏𝒈

For this “vision” takes place in the domain of essence transcending all substance; it is not a fusion, but an encounter in the domain of essence, in which the human personality (the consciousness of self) remains not only intact and without impediment, but also becomes “that which it is”, i.e. becomes truly itself—such as the Thought of God has conceived it for all eternity.
https://www.gornahoor.net/?p=11981

Therefore get up and prepare to fight. After conquering your enemies you will enjoy a flourishing kingdom. They are already put to death by My arrangement, and you, O Savyasacin, can be but an instrument in the fight.

Bhagavad Gita 11.33

Original NFTU Article:

https://notesfromtheungrund.substack.com/p/scholasticism-as-preparation-for?s=w

"In the first place, we should know that the wise man and wisdom, the true man and truth, the just man and justice, the good man and goodness are in correspondence and are related to each other as fol­lows: goodness is not created nor made nor begotten, it is procreative and begets the good; and the good man, in as far as he is good, is unmade and uncreated, and yet the begotten child and son of good­ ness. Goodness begets itself and all that it is in the good man, and the good man receives all his being, knowledge, love, and energy from the heart and inmost depth of goodness, and from that alone. The good man and goodness are nothing but one goodness, all in one, apart from the bearing and being born, and yet the bearing of good­ness and the being born in the good man is but one being and one life. All that belongs to the good man he gets from goodness and in goodness. Therein he is and lives and dwells. There he knows himself and all that he knows, and loves all that he loves, and works with goodness in goodness, and goodness does all her works with him and in him, just as it is written where the Son says, 'The Father remaining in me and dwelling in me performs the works' (John 14:10), 'The Father works until now and I work' (John 5:17), 'All that belongs to the Father is mine, and all that is mine and pertains to mine is the Father's: His in the giving and mine in the receiving' (John 17:10).
Further, we should know that when one says, 'good,' the name or word denotes and includes nothing else, neither more nor less than goodness pure and simple, which yet gives itself out. When we speak of a good man, we mean that his goodness has been given to him, infused, engendered by the unborn goodness. Hence the Gospel says, 'As the Father has life in Himself, so He has given to the Son to have the same life in himself' (John 5:26). He says, 'in himself' not 'of himself,' for the Father has given it to him.
All that I have said of the good man and goodness applies equally to the true man and truth, to the just man and justice, to the wise man and wisdom, to God's Son and God the Father, to every God­ begotten thing that has no father on earth, in which, too, nothing is born that is created which is not God, in which there is no image but God alone, naked and pure. For this is what St. John says in his Gospel: 'To all of them is given power and strength to become sons of God, who were not born of blood nor of the will of the flesh or of the will of man, but of God and from God alone' (John 1:12-1 3). By the blood he means everything in man not subordinate to the human will. By the will of the flesh he means whatever in a man is subject to his will, but with resistance and reluctance, which inclines to the carnal appetites and is common to the body and the soul, not peculiar to the soul alone, in consequence of which the soul's powers become tired, feeble and old. By the will of man St. John means the highest powers of the soul, whose nature and work is unmixed with flesh, which reside in the pure nature of the soul, detached from time and space and from all that has any hankering or taste for the things of time and space, having nothing in common with anything, in which man is formed in the image of God, in which man is of God's lineage and God's kindred. And yet, since they are not God Himself but are in the soul and created with the soul, therefore they must lose their form and be transformed into God and be born in God and from God, with only God for Father, for thus they too become God's sons and God's only-begotten Son. For I am the son of all that which forms me after its own image and in itself, and bears me thus. Such a man, God's son, good the son of goodness, just the son of justice, insofar as he is her son, she (justice) is unborn-bearing, and her born son has the same single being as justice has and is, and is possessed of all that pertains to justice and truth."

- Meister Eckhart, The Book of Divine Comfort

RE: The country villa

A quick note: the above post talks about a type of freedom discussed in the book forrest passage and then later expanded upon in a new direction in the novel Eumeswil.

In the forrest passage, Jünger talks about a location from which one can retreat to in times of trouble, particularly from the effects of technology.

In the novel Eumeswil however, Jünger talks about a different type of passage: one across time.

Whereas the forrest passage talks about a spatial transcendance, Eumeswil talks about the time.

And therein lies something meaningful.

By transcending the forms one is able to become anarchic in the spatial sense but not so much in the temporal sphere because they still lived within their own time.

And that is the question that Jünger sought in his later years. To transcend both space and time, to become one with the absolute.

First you find yourself, then the self raises itself even higher. Upon becoming metahistorical, one can find freedom in the moment because it seems to lose its past and present, the anarch becomes timeless and absolute.

Saint George, an ethnically Greek Roman soldier, was made the patron saint of England by the Tudors due to his popularity during the crusades. The legend of St George slaying the dragon is based on the ancient Proto-Indo-European Chaoskampf myth, which symbolizes the struggle between Order and Chaos.

The concept of a Cosmic Order or Universal Truth (or Law) was central to all Indo-European religions and was deeply ingrained into European society even after conversion to Christianity. It's one of the most accurately reconstructed of all Proto-Indo-European beliefs, found in both Eastern and Western Indo-European cultures: Conceptually via the Indo-Aryan 'Ṛta' ("order, truth"), Iranian-Avestan 'Aṣ̌a/Arta' ("order, truth, righteousness"), Proto-Indo-Iranian 'Hr̥tás' ("truth"), Greek 'Logos' ("reason, plan"), and Anglo-Saxon 'Wyrd' ("fate, destiny"), and via 'personified' means in the Roman goddess 'Veritas' ("truth"), and the Old Norse 'Norn' [female deity] named 'Urðr' ("fate").

The Greek 'Logos' was later adopted by Christians and although they used the "Word" definition/translation, the Christian Logos is very similar to the Indo-European Cosmic Order, with Christ himself being Logos incarnate: "In the beginning was the Word, and the Word was with God, and the Word was God" (John 1:1).

This European idea of natural order was only undermined very recently by globalists who seek to erase or invert all natural distinctions; they deny the existence of sex and race, promote the idea of total equality, a one-world religion, and even advocate for merging all human consciousness into a world brain via transhumanism. The Chaoskampf myth has never been more relevant.

Anyway, here's a nice video on Saint George: https://www.youtube.com/watch?v=YJvI-MUl9IQ

'Pepe' Frog, Cubism, unknown artist, first quarter of 21st century