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I relegated myself, withdrawn to the side,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

"What is initiation? It is the beginning of the experience of meditation and concentration, of penetration into the nature of the reality of all phenomena. Initiation leads us into the mandala of a deity and into the totality of the experience of that deity. It is an antidote to the dissatisfied, samsaric, fanatical, dualistic mind. During initiation we should completely let go of our preconceptions and fixed ideas of who we are, of our limited self-image. Instead, we need to identify with the wisdom-mind of the deity, which is our own perfect potential."

Lama Yeshe

Meister Eckhart Sermon XXXV

Our Lord says, 'Stand in the gate of God's house and preach the word, declare the word!' The heavenly Father speaks one Word and speaks it eternally, and in the Word He expends all His might and utters His entire divine nature and all creatures in the Word. The Word lies hidden in the soul, unnoticed and unheard unless room is made for it in the ground of hearing, otherwise it is not heard; but all voices and all sounds must cease and perfect stillness must reign there, a still silence. But I shall not speak further about this sense.
Now, 'Stand in the gate.' Whoever stands there, his limbs are ordered. He means that the highest part of the soul should always stand erect. Whatever is ordered must be subordinated to that which is above it. All creatures are displeasing to God unless the natural light of the soul, from which they get their being, illumines them from above, and the angel's light illumines from above the light of the soul, preparing and fi tting her so that the divine light may work within; for God does not work in corporeal things, He works in the eternal. Therefore the soul must be collected and drawn up straight and must be a spirit. There God works and there all works are pleasing to God. No work ever pleases God unless it is wrought there.
Now: 'Stand in the gate of God's house.' God's house is the unity of His being. What is one is best all alone. Therefore unity stands by God and keeps God together, adding nothing. There He sits in His best part, His esse*, all within Himself, nowhere outside. But where He melts, He melts outside. His melting-out is His goodness, just as I have now said of knowledge and love. Knowledge detaches, for knowledge is better than love. But two are better than one, for knowledge includes love. Love infatuates and entangles us in good­ness, and in love I remain caught up in the gate, and love would be blind if knowledge were not there. A stone also possesses love, and its love seeks the ground. If I am caught up in goodness, in the first effusion, taking Him where He is good, then I seize the gate, but I shall not seize God. Therefore knowledge is better, for it leads love. But love seeks desire, intention. Knowledge does not add a single thought, but rather detaches and strips off and runs ahead, touches God naked and grasps Him in His essence.
'Lord, it is meet that thy house be holy, in which we praise thee, and that it should be a house of prayer in the length of days' (Ps. 92:5). I do not mean the days here: when I say length without length, that is length; when I say breadth without breadth, that is breadth. When I say all time, I mean above time, more than this, altogether above here, where there is neither here nor now.
A woman asked our Lord how we should pray. Then our Lord said, 'The time shall come and is now, when true worshippers will worship in the spirit and in truth. For God is a spirit, therefore you should pray in the spirit and in truth' (John 4:23-24). That which is truth in itself, we are not; rather, we are true, but something of falsehood is mixed in us too. With God it is not so. But in the primal eruption where truth breaks forth and originates, there, in the door­ way of God's house, the soul should stand and pronounce and declare the Word. Everything that is in the soul should speak His praise, yet none shall hear its voice. In the silence and peace — as I just said con­cerning the angels who sit beside God in the choirs of wisdom and fire — there God speaks in the soul and utters Himself completely in the soul. There the Father begets His Son and has such joy in the Word and is so fond of it, that He never ceases to utter the Word all the time, that is to say timelessly. This fits well with our words when we say, 'It is meet that thy house be holy,' and that there should be praise therein and nothing there but what praises thee.

* This is the Latin esse 'being'; it could also be a play on esse 'furnace,' which leads to the 'melting.'

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Our teachers ask, 'What praises God?' Likeness does. Thus every­ thing in the soul that is like God, praises God. Whatever is unlike God does not praise God; just as a picture praises the artist who has lavished on it all the art that he has in his heart, making it entirely like himself. The likeness of the picture praises the artist without words. That which one can praise with words is a paltry thing, and so is prayer with the lips. For our Lord said once, 'You worship you know not what, but true worshippers will come who will wor­ ship my Father in the spirit and in truth' (John 4:22-23). What is prayer? Dionysius says a true ascent into God is prayer. A pagan says where spirit is, and unity and eternity, there God will work. Where flesh strives against spirit, where disruption opposes unity, where time opposes eternity, God does not work: He can do nothing with it. Further, all joy and satisfaction and pleasure and comfort that we have here must go. He who would praise God must be holy and collected and be one spirit and not be anywhere 'outside,' but rather all equally borne aloft into the everlasting eternity transcend­ing all things. I mean not only all creatures that have been created, but all the things he could do if he wished — the soul must rise above them all. As long as anything remains above the soul and as long as anything stands before God that is not God, she can never enter the ground 'in the length of days.'
Now St. Augustine says when the light of the soul, in which they receive their being, shines over all creatures, it is morning. When the light of the angel shines over the light of the soul and embraces it, that he calls 'mid-morning.' David says, 'The path of the just man waxes and grows to a full midday' (Prov. 4:18). The path is fair and easy and delightful and familiar. But when the divine light shines over the angel's light, and the light of the soul and the angel's light are embraced in the divine light, that he calls midday. Then the day is at its highest and longest and most perfect, when the sun stands at its zenith and pours its light into the stars and the stars pour their light into the moon, so that it is ordered under the moon. Thus the divine light has embraced the angel's light and the soul's light, so that it stands orderly and erect, and there it does nothing but praise God. Then there is nothing more that does not praise God, and everything is like God -the more like, the fuller of God - and everything praises God. Our Lord said, 'I will dwell with you in your house' (Jer. 7:3, 7).
We pray to our dear Lord that he may dwell with us here, that we may eternally dwell with him. So help us God. Amen.

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"The origin of all demons is in mind itself.

When awareness holds on and embraces any outer object, it is in the hold of a demon."

Maching Labdron

Whoever honors his own sect and disparages another man’s, whether from blind loyalty or with the intention of showing his own sect in a favorable light, does his own sect the greatest possible harm. Concord is best, with each hearing and respecting the other’s teachings.

King Ashoka

The Middle Ages are a construction of the Renaissance. It is a historical evasion that allowed the Renaissance Humanists to construct a grand narrative which permitted their view of the "historical march of human progress". In this view, There are three periods of European history: a bright and free humane world labeled "The Classical Age", then a dark, supersitutious, backwards world called "The Middle Age", and finally the rebirth of the Classical Age, The Renaissance. This is why Evola sets the date of the end of the Traditional world at the Renaissance, and not at the French revolution.

In reality, there is no "break" between Classical antiquity and the Middle Ages. It is a historical fiction and a flase narrative, though this is not to say that there was no changes over the period of time involved.

It is very telling that the people alive during what we anachronistically call the Middle Ages spoke instead of the "Six Ages" and the "Four Empires of Daniel", the end of which (and the beginning of the Renaissance) was the end of the world. This is the traditional point of view. The Renaissance is the "break", not the "Middle Ages". Darkness spreads of the earth with the emergence of Humanism and the Renaissance man.