A NOTE ON ANONYMITY AND DOXXING

1. The purpose of anonymity (screen name, burner phone number, opsec in general) is not that it will give you total immunity from having your identity revealed and highlighted by the enemy. The main purpose of Anon culture, aside from protecting yourself, is to protect your brother and sister to the left and the right of you. The more difficult it is to uncover your identity the more time and resources it takes to render fruits for the enemy. If your protective posture is very good you can tie up enemy resources for a matter of months to years (or perhaps even indefinitely). This in turn protects not just yourself, but your brother and sisters by mere virtue of the fact that they won't be the center of enemy attention until your are "uncovered" etc.. DO IT FOR THE PHALANX

2. Even if you are doxxed, you are required to continue to be Anonymous under new names and credentials for this exact reason. Let the enemy tear out their hair in frustration to find out that they just spent a whole new amount of time and resources on someone that already got "got."

3. Do not be a public figure unless you have it totally figured out, have your life figured out, and you have a good reason to be public. People that make themselves public should have a candid self assessment and make sure that they are someone that is both legally squeaky clean and someone that is capable (excellent in aesthetics, mental aptitude/fortitude, unimpeachable moral standing).

4. DO NOT RESPOND TO JOURNALISTS. They will never represent you in good faith and will ALWAYS misrepresent you. Worse, if you choose to "prank" or "mess with" these types you are losing on two fronts: you look emotionally weak since they know you are hurting (they like this) and you are revealing to them both information about yourself/our thing and giving them more ammunition to fire into their article that makes their scribbling all the more compelling and rhetorically disarms us.
(So in essence: never speak a word, take the pain silently, completely reassess and rebuild your opsec infrastructure, stiffen that upper lip)

5. Anonymity is a force multiplier. The same way that urban insurgents/guerillas cause occupying forces to be constantly on edge, seeing the enemy everywhere and nowhere simultaneously, and accidently attacking innocent civilians (thereby making more recruits out of an increasingly sympathetic (to the insurgents) civilian population), you should be completely anonymous. It makes the enemy attack the non-combatants (cancel culturing normies) thereby strengthening our numbers and our rhetorical position.


Be brave, be sturdy, be unselfish, be proud, and be stealthy. The process of being Doxxed can be emotionally (and sometimes physically) painful. Trust me, I have been there.
What kept me going and resolute:
1. Friend and Family support network (keep and maintain a healthy mannerbund)
2. Spiritual devotion (you are on a divine path, you are righteous, you suffer only because this is a fight for the future)
3. Mental Fortitude (Read Meditations by Marcus Aurelius, pain and pleasure are mere indifferents, your "why" will see your through both)
4. Physical Fitness (setting and achieving goals that you can visibly see have a positive morale effect/ as well as the known physiological affects physical fitness has)
5. TAKE THE PAIN (Don't give the enemy the satisfaction of watching you hurt/give up/surrender/die. Nothing is over until its over and the odds, believe it or not, are in our favor)

Ronin, we WILL win, and this time of trial and suffering will be looked back on from our altar of victory as the best times. You have the ONE thing the enemy does not have: purpose. That makes all the difference.

Keep your shield up, keep your eyes sharp, keep your heart fired up, and keep your honor clean.

That is all.

-Ronin

You are actually living it, and not just reading the same quotes over and over again on Telegram, right?

”Ibn 'Arabi's conception of beauty can be summarized in a single sentence taken from al-Futuhat al-Makkiyah in which Ibn 'Arabi modifies a widely known hadith with a terse but suggestive phrase: “God is beautiful and loves beauty,1 so he loves himself.” An exoteric understanding of this narration might simply state that, since God is beautiful, he loves beauty in things that are, like himself, beautiful. Ibn ‘Arabi’s interpretation of this hadith, however, underlines the reality that God is the truly beautiful to the exclusion of all others. Hence, he loves himself exclusively. Fittingly the citation of this hadith occurs in Ibn ‘Arabi’s chapter concerning the station of love (al-mahabbah), since in his writings love and beauty are inseparable. “Love is caused by beauty [al-jamal],” Ibn ‘Arabi states, and “beauty is beloved by its very essence.” Love and beauty are so interdependent in Ibn ‘Arabi’s thought that we might define “beauty” as “that which causes love.”

...In the case of love, in its most general sense, the lover loves himself and sees that self in the beloved. A realization of the shared identity between lover and beloved is, according to ‘Iraqi, the pinnacle of love accessible to humans:

Love displayed a face from beyond the veil;
when I looked at it, the face was my own.
I relegated myself, withdrawn to the side,
once it opened up its embrace to me.
Before my own countenance I prostrated,
at the instant when it exhibited beauty.

...Expressing one of the very common Sufi themes of his age, ‘Iraqi clarifies elsewhere that this “form” hindering the “beautiful” (al-jamal) path to realization of meaning is the self (al-nafs):

Deliver me [oh, Saqi] from the selfness of my self
for from my self is the wound, and there is no balm;
Since my being is a veil for my self,
if it were not to exist, all the better: there is no grief.

The one who discerns only externalities fails to realize that behind the false “form” (surat) of self, is the reality of God’s omnipresence, the unadulterated beauty within all things. Similar to the observation made by Ibn ‘Arabi that those who love merely outer form and merely to fulfill sexual pleasures love a form without spirit, ‘Iraqi chides those who sully love with mere sexual desire:

If, because of your heart’s striving against you,
the transgressor and ascetic should seem similar to you,
arise from the lust that you hold within
so that one-thousand shahids sit with you.

...Since for ‘Iraqi absolute love corresponds to the impenetrable divine essence, humans have no access to it and are thus forced to make use of intermediaries. ‘Iraqi makes clear, much like Ibn ‘Arabi, that creation’s outer forms, indeed even material forms, act as these intermediaries, allowing for witnessing and the experience of love.

In fact, ‘Iraqi describes love as the actor in the affair of making use of outer form to allow for witnessing. According to 'Iraqi, love acts as a bride-dresser, ornamenting reality by means of the metaphorical (that is, form) so that it becomes a means by which the viewer beholds and loves reality: “Love is a bride-dresser, skilled in the colors of makeup, / who bedecks reality in the color of metaphor.” In most of the poetry of ‘Iraqi, the central focus of shuhud/witnessing corresponds to perceiving meaning in the form of the shahid. The shahid, a term that cannot be translated using one English word, is a testimony to the beauty of God, a locus of manifestation for the divine names to the fullest extent, and yet also, as has been mentioned, a human being in physical form.

It is in the very nature of human perception to expose the inner senses to meaning through the outer senses’ experience of form.”

From Sufi Aesthetics: Beauty, Love, and the Human Form in the Writings of Ibn 'Arabi and 'Iraqi

The superior man honors his virtuous nature, and maintains constant inquiry and study, seeking to carry it out to its breadth and greatness, so as to omit none of the more exquisite and minute points which it embraces, and to raise it to its greatest height and brilliancy, so as to pursue transcendence.

He cherishes his old knowledge, and is continually acquiring new. He exerts an honest, generous earnestness, in the esteem and practice of all propriety.

~ Zisi

"When the Bolshevik Revolution broke out, Ungern-Sternberg, a Russian officer, raised a small army in the East, the “Asian Calvary Division,” which was the last to be commanded by Russian troops after the defeat of Wrangel and Kolchak, and accomplished almost legendary exploits. With these troops, Ungern-Sternberg liberated Mongolia, then occupied by Chinese troops supported by Moscow; he made an extremely daring rescue of the Dalai Lama [Bogd Khan], who declared him the first prince and regent of Mongolia and gave him the title of priest.

Ungern-Sternberg entered relations not only with the Dalai Lama [in this case, Evola is referring to the 13th Dalai Lama of Tibet, with whom Ungern-Sternberg was in contact], but also with Asian representatives of Islam and personalities of traditional China and Japan. It seems that he cherished the idea of creating a great Asian empire, based on a transcendent and Traditional idea, to fight not only against Bolshevism but also against all of modern materialist civilization, of which Bolshevism was for him but the most extreme consequence. All of which leads one to think that Ungern-Sternberg, in this respect, was not simply following his own initiative, but rather was being directed by someone who was, so to speak, in the shadows.

Baron Ungern-Sternberg’s contempt for death exceeded all limits, and consequently he had a legendary invulnerability. Leader, warrior, and strategist, the “bloody baron” was at the same time equipped with a superior intellect and a vast culture, and, in addition, with a kind of clairvoyance: he had, for example, the ability to infallibly judge all those upon whom he fixed his gaze and to recognize in them, at the first glance, the spy, the traitor, or the man most qualified for a given station or function." - Julius Evola

https://i.pinimg.com/originals/d8/32/6d/d8326d0fb24f99590eab4463153888cd.jpg

Nietzsche said that "the criminal is a type of strong man under unfavourable conditions." Similarly, the lumpenproletarian is a type of peasant under unfavourable conditions. He is the criminal or exiled type of the worker.
As a titanic figure he is capable of being a Götz von Berlichingen or one of Robin Hood's henchmen. With the defeat of the mercenary and peasant armies there were many princes, aristocrats, mercenaries, and strong men who went underground to continue the fight against the declining monarchies and incursions of foreign powers. If the ancien regime lived on it was in the criminal organisations more than anywhere else.
The criminal is a noble in exile. "Mafiusu" refers to the handsome, courageous, and enterprising man.

It is true; today one is more likely to find a sense of honor, duty, and even virtue in the world of organized crime than in any government hall or corporate board room. The true aristocrats are hiding.

As The Bell Rings The Maypole Spins

In this utter stillness, there is a movement. The tantric and vedic literatures state that a desire arose in that absolute principle [Para Brahman]: Ekohan bahusyam - "I am one, let me become many." The desire is the first creative impulse, which results in 'willing'. The willing of the unmanifest consciousness causes the first spandan, vibration, and energy issues forth. It is the first movement: the first moment of becoming from being, the first manifestation of prana.

“God truly is that than which nothing greater can be conceived. God is beyond all human speculation. How then can we know God, however, if God is beyond all human speculation? The answer to this important question is that we can know God via shabda, or transcendental sound vibration. We can know God through God's own divine words in the form of the teachings of the liberated rishis (seers) who have directly experienced God, and through the Vedic scriptures, which are the literary records of those direct realizations. If we are not willing to trust the very words of God Himself on who and what is the Parabrahman, the Supreme Godhead, then we have not even begun our journey. To trust the words of the Divine is the very beginning of our path toward Truth.” - Sri Dharma Pravartaka Acharya

PART SEVEN

3. The Principle of Vibration

"Nothing rests; everything moves; everything vibrates."

"This Principle embodies the truth that "everything is in motion"; "everything vibrates"; "nothing is at rest"; facts which Modern Science endorses, and which each new scientific discovery tends to verify.

And yet this Hermetic Principle was enunciated thousands of years ago, by the Masters of Ancient Egypt.

This Principle explains that the differences between different manifestations of Matter, Energy, Mind, and even Spirit, result largely from varying rates of Vibration.

From THE ALL, which is Pure Spirit, down to the grossest form of Matter, all is in vibration--the higher the vibration, the higher the position in the scale.

The vibration of Spirit is at such an infinite rate of intensity and rapidity that it is practically at rest--just as a rapidly moving wheel seems to be motionless.

...

@esotericatlantean

...continued

"And at the other end of the scale, there are gross forms of matter whose vibrations are so low as to seem at rest. Between these poles, there are millions upon millions of varying degrees of vibration. From corpuscle and electron, atom and molecule, to worlds and universes, everything is in vibratory motion.

This is also true on the planes of energy and force (which are but varying degrees of vibration); and also on the mental planes (whose states depend upon vibrations); and even on to the spiritual planes.

An understanding of this Principle, with the appropriate formulas, enables Hermetic students to control their own mental vibrations as well as those of others.

The Masters also apply this Principle to the conquering of Natural phenomena, in various ways.

"He who understands the Principle of Vibration, has grasped the scepter of power," says one of the old writers."

-The Kybalion

@esotericatlantean

The essential significance of the Grail is best understood through various descriptions of its origin.
The chalice is said to have been fashioned by Angels from an emerald that dropped from Lucifer's forehead at the time of his fall.
This emerald strongly recalls the 'urna' or Hindu frontal jewel (subsequently adopted by Buddhists). It usually depicts the place of the third eye of Shiva, representing what can be called the 'sense of eternity', as explained elsewhere. It is said too that the Grail had been entrusted to Adam in the Terrestrial Paradise, but that he lost it as he was unable to take it with him on his banishment from Eden.

Thus Man, separated from his centre of origin, found himself trapped in a temporal realm from where he could no longer rejoin that unique place in which all things are contemplated from the standpoint of eternity.
In other words, the possession of the 'sense of eternity' corresponds to what all the traditions call the 'primordial state', whose restoration constitutes the first stage of the true initiation, being the preliminary requirement for the effective conquest of the 'supra-human' states.

Furthermore, 'Terrestrial Paradise' stands for the 'Centre of the World', an expression that will be understood later on when the original meaning of Paradise is analysed.

Le Roi De Monde ( The King Of The Word ) - Pag 32 - Rene Guenon

It is not our intention to elaborate on any secondary details belonging to the legend of the Holy Grail, even though they all have a symbolic validity, nor to pursue the history of the 'Knights of the Round Table' and their exploits, except to point out that the table was built by Arthur to Merlin's designs and was intended to receive the Grail subsequent to its being recovered by one of the knights and brought back from Great Britain to Brittany.

The table itself is one of those very ancient symbols always associated with the idea of spiritual centres, guardians of the tradition. The circular shape of the table is, moreover, formally linked to the Zodiacal Cycle by the presence around it of twelve principle persons, a characteristic which, as already noted, recurs in the constitution of all such centres.

Le Roi De Monde ( The King Of The World ) - Pag 35 - Rene Guenon