Continuation of the summary of the research of Juan Moricz¹⁾

The first news

On September 12th 1965, the biggest newspaper in Ecuador, the Quito daily “El Comercio”, published on its front page an extraordinary report about the research conducted on the territory of Ecuador by Juan Moricz. From this expansive article we learn first that among all the tribes living there in the period before the Spanish conquest the language of the Puruha-Canari tribe and the Peruvian Puruha-Mochica tribe was an ancient Magyar language. This first extraordinary conclusion is the result of Moricz’ study of Jacinto Jijon y Caamaño’s²⁾ work of comparative linguistics entitled “El Equador Interadino y Occidental.”

On October 25th, the “Frankfurt Allgemeine Zeitung” publish an interview with Moricz conducted by their Buenos Aires correspondent, in which he notes, that this discovery will revolutionise all hitherto accepted theories of ancient history.

On December 17th in Lima, Peru, Moricz announced in front of representatives of the international press corps, that a Hungarian peasant could have conducted a better linguistic study than those masses of international authorities who researched and categorised the American ancient languages, because the language of the Cayapas tribe, which they put in the group of Chibcha languages,³⁾ is just such a Magyar language as the Poruha (sic), Canari and the Peruvian Purucha-Mochica (sic) languages, which have been put in the Mochica language group. This piece of news was reported by the United Press news service and was picked up by many papers around the world.

On July 23rd 1966, the Guayaquil paper “El Telegrafe” wrote an editorial in which it pinpoints that the researches of Moricz have established that the fraternal European faction of the Ecuadorian people are the Magyar people. For this reason – although the Ecuadorian football team was not able to qualify for the World Cup in London – they are still represented by their Magyar brethren and their excellent team. Our brothers of olden times, that were separated from us and ended up in Europe, are those who now – as so many times before – will show what heroic struggle they are capable of. Therefore “we reject the unrequested Brazilian representation, for we are represented at the World Cup in London by our most pure and most ancient brethren: the Magyars” – writes “El Telegrafe”.

On August 7th 1966, “El Telegrafe” dedicates a whole page to the discoveries of Moricz. In this extraordinary report we are informed that the Kara tribe that arrived in the bay named after them (Bahia de Caracuez) at the end of the 8th century AD is identical to the Magyar Royal Scythian Kara tribe that migrated across India and later – by sea – returned to their ancestral home in present-day Ecuador. It emerged during the course of the investigation also, that Ecuadorian research into antiquity since the time of Juan de Velasco⁴⁾ has spent a lot of effort concerning the arrival of the Kara tribe, and considers the named excellent Jesuit historian’s book about the Kingdom of Quito to be certified genuine. In this work he writes, among other things, that the ‘ó’⁵⁾ sound used on the territory of the ancient kingdom was introduced by this arriving Kara tribe, because prior to their arrival the ‘u’⁶⁾ sound was used for this vowel. Juan de Velasco suggests therefore, that one must travel around the world in order to search and find that people which still uses the ‘u’ instead of the ‘ó’ sound, because they are the brethren of the inhabitants of the Quito Kingdom.⁷⁾

At the time of the Spanish arrival the city of Manta in the vicinity of the Kara bay was called Jokay and it was the Spanish who changed it to Manta. Also here Moricz clarifies, that the First Synod of Quito in 1593, chaired by Fray Luis López de Solís, brought such decisions as the translation of the Catechism and confessional prayers to the language of those peoples living on the territory of the bishopric, for these people know neither the Aymara language nor the common language of the Incas, the Kechua.⁸⁾ The Spanish priests completed the necessary translations but the dogmata of Christianity were never taught on these languages, that is, on these dialects, because these languages i.e. dialects were all dialects of the Magyar language. After having been informed of this, the Spanish crown initiated and carried out the most atrocious policy of language change.

The Spanish court entrusted the Spanish conqueror Don Pedro de la Gasca with the task of briefing in detail the Habsburg ruler on the people and the language the Spanish found here. This he did, and thus the Spanish as well as the Austrian emperor Ferdinand⁹⁾ were fully aware of the fact that what Columbus had found was not a a new continent but the ancient homeland of the Magyar peoples.

1. Correct spelling in Hungarian is Móricz János. For reasons of convenience I will use the simplified spelling of Juan Moricz throughout the article. (↑)
2. The Jacinto Jijon y Caamano Museum, Quito is one of the most frequented tourist attractions in Quito. The Jacinto Jijon y Caamano Museum, Quito houses valuable archaeological specimens which were collected by Jacinto Jijon y Caamano. The archaeological exhibits housed inside the Jacinto Jijon y Caamano Museum, Quito have been collected from the different cities and provinces of the South American country of Ecuador. (↑)
3. The Chibcha languages, a separate language family, are spoken in Colombia and spread northward to other areas. Surviving Chibcha-speaking tribes, such as the Cuna and Lenca of Central America, have experienced much culture change since the Spanish conquest. Source (↑)
4. VELASCO, Juan de, South American historian, born in Riobamba, Ecuador, in 1727; died in Verona, Italy, in 1819. He was educated at Quito and Lima, entered the Jesuit order, and occupied for many years the chair of theology in the University of San Marcos in Lima. After the expulsion of the Jesuits front the Spanish dominions, Velasco went to Italy, where he settled in Faenza, and devoted his time to Poetry. He afterward went to Verona for the publication of his works, but died before concluding arrangements. His history, although defective on account of the author’s excessive credulity, is valuable for the facts that it gives about the reign of the Shyris, before the first invasion by the incas of Peru. The work was often consulted by writers on American history, but was not generally known in Europe until its translation into French by Henri Ternaux-Compans, and shortly afterward it was published in the original language in Quito, with notes by Agustin Yerovi, who had obtained a copy of the manuscript. Velasco’s works are “Colleccion de Poesias, hecha por un ocioso en la ciudad de Faenza,” in five manuscript volumes ; a large map of the kingdom of Quito, remarkably correct for that epoch, the publication of which is shortly to be undertaken by the government of Ecuador” and ” Historia del Reyno de Quito” (3 vols., Quito, 1841-’4; French translation, Paris, 1840). Source (↑)
5. A long sound pronounced as in the English word “awe”. (↑)
6. A long sound pronounced as in the English word “cool”. (↑)
7. Juan de Velasco (1727-1792): Historia del reino de Quito-Equador. 1946 (↑)
8. Or Quechua. (↑)
9. Ferdinand I, Holy Roman Emperor (↑)

The Hidden Key Of All The Keys Of The Manifestation Of The Universe

For the western mind, the language of YOGA and other spiritual paths is many times difficult to descipher: the symbols and metaphors are a jungle where both initiates and (mostly) uninitiates are lost.

The hidden key that opens all these secrets and lost meanings is Resonance. Resonance is very easy to understand for the western mind, so much centered on the scientific approach of reality. In the light of Resonance, all metaphors and symbols immediately start to make sense, becoming in the same time a genuine door toward invisible realities.

Definition

The Law of Resonance has a relational character, i.e. expresses the way in which two or more apparently different things or phenomena selectively communicate (are linked), being integrated into an unitary Whole. The links which unite all things in the Universe (physical objects, mental processes, psychic phenomena, spiritual levels, in other words everything manifested) have as basis the process of Resonance.

The fundamental secret of YOGA practice is to create and maintain a process of resonance.Resonance is a process of initiating and amplifying a vibratory response (a link) in a receiving system that is attuned to an emitting system.

It is very important to understand that resonance starts only when the frequency of the two systems (the receiving and the emitting) are very close or identical. In YOGA, the process of resonance is created and maintained mainly by permanently focused attentiveness (effortless mental concentration). During resonance, the cosmic frequencies (vibratory energies) that are continually emitted as cosmic waves by interstellar centers, galaxies or planets can be received by the correspondent foci of the human subtle body in the same way that a radio set can be tuned to different radio frequencies. During resonance, a transfer of subtle energy takes place, from the emitting source to the receiver. The received energy brings with it all the characteristics of the source, on multiple levels (physical patterns, specific energy, feelings, inner states, information, ideas, etc).

YOGA and Resonance

What has YOGA to do with resonance? Here’s what: all yoga techniques (asanas, pranayama, meditation, etc.) are accurate modalities to create resonance with certain cosmic energies that are specific for that particular technique. The type of energy that a certain technique resonates with is revealed by a guru (and who knows that information through direct experience is a true guru!) when he gives initiation into that technique.

In other words, through the practice of a certain asana, for example, the yogi creates a link between his own microcosm, vibrating now on a certain energy (corresponding to that asana), and the macrocosmic source of that energy (or the cosmic correspondent of that asana). Through this link (or resonance), the energy from the cosmic source is ‘poured’ into the practitioner’s microcosm. The more that asana is effortlessly maintained with the necessary mental concentration, the more that type of energy is accumulated into his being. This is the reason all truly advanced yogis maintain asanas, or meditate, or do pranayama, etc., for hours at a time (NOT recommended to beginners!).

Therefore, YOGA puts at our disposal not only an instrument for self knowledge, but also a large spectrum of tools to develop those areas of our being that are less developped, so that we become whole, complete beings.

Therefore, due to their similitude, the phenomena, ideas, feelings, objects, energies, etc., are in agreement (consonance, concord), vibrate in unison (identity), evoke (summon) each other selectively through action at a distance.

In classical physics, resonance is well known in mechanics, acoustics, electromagnetism. This phenomenon though characterizes the entire manifestation of the Universe. The basis of existence of resonance is the energetic and vibratory substratum of the Universe.

Therefore, a first step in understanding resonance is to ponder upon the fact that all physical, mental and spiritual phenomena are rooted into (are a result of) (develop from) a Unique Eternal Reality.

written by Gyula Tóth
May 4th 2006

The Hungarian Chronicles and the Fictitious Middle Ages

When Heribert Illig developed his theory known as the Phantom Time theory he drew his arguments mainly from the history of the Western part of Europe. He drew attention to the immense amounts of forged documents that remains from the Carolingian empire, the Palatine Chapel of Aachen with its architectural features preceding its own time by several centuries, the extraordinary calendar correction of pope Gregory XIII and the conspicuous and inexplicable lack of any archaeological findings, being typical for the era.
Of course he also addressed the oddities of the Byzantine empire: he mentioned the end of construction, the decline of the knowledge of writing, the transformation of events of the era in question into (quasi) fairy-tale and the inexplicable and unmotivated rewriting of chronicles. His arguments are in themselves heavy enough and worthy of consideration. However, Illig never addressed one issue, never referred to it with a single word – in fact, it seems he was not even particularly aware of the problem: the issue of the legacy of the Hungarian chronicle tradition. Specifically, this Hungarian chronicle tradition, which supports its hypotheses with such elementary strength, should have enjoyed an elevated position in his book or even a separately devoted chapter. It is not coincidence that lately our medieval chronicles have become surrounded by a conspicuous great silence. While in single issues of our renowned historical journals efforts are being made to “refute” the facts of falsification of our chronology, they do not even dare mention the issue of our [Hungarian] chronicles.

At first glance, our chronicles seem to be in terrible confusion, regarding the issue of dating the reconquest¹⁾ [of the Carpathian Basin]: Márk Kálti in his Chronicon Pictum²⁾ mentions a date two-three hundred years earlier than that which is derived from officially accepted chronology. Very well, we might think, we don’t not need to attribute too much significance to the issue, surely he made a mistake in writing or calculus. Yes, but he is not alone with this problem. Namely, Simon Kézai in his chronicle³⁾ leaves the Magyar reconquest at the end of the 800’s, however he dates Attila not in the first half of the 400’s but three centuries later, that is the 700’s! With this both Márk Kálti and Simon Kézai together make clear that it is not their mathematical knowledge which was lacking but they were in fact trying to remedy the same problem, namely the problem of the illegally inserted three centuries, albeit using two opposite methods.

Historical amnesia?

According to the current officially accepted chronology, Attila lived in the first half of the 5th century AD, while the Magyar reconquest took place in the last years of the 9th century AD. The difference in time between the two events is at least 450 years, which has to indeed be considered to be a significant chronological difference. Despite this the Hungarian chronicles cover quite extensively the time of Attila and report the most minute details possible. This same chronicle legacy covers also the Hungarian reconquest in similar extent and amount of detail. After all this we could expect with full justification that our chroniclers, having covered the historical eras mentioned, also should mention the approximately 300 years of the Avar age separating these two events. Faced with this issue, not only do the chroniclers not mention this – they do not even write down the word “Avar”! Further, they date the events in such a way that no time is left for any Avar age, for between the death of Attila and the Hungarian reconquest they claim a distance of five generations and altogether 104 years! Márk Kálti and Simon Kézai give the impression that regarding the events between the era of Attila and Árpád they seem to suffer from some kind of historical amnesia! They skip over 300 years with such nonchalant wastefulness as if these years truly never happened! Would our chronicles’ memories fail in such a way? How is it possible that they remember the Hun times more accurately – it being much further away from them in time, than that Avar era which immediately preceded our reconquest? We must concede: this is very strange! Wherever our ancestors lived during the 300 years of the Avar period they certainly had to have lived in the vicinity of the Carpathian Basin. They should have had first hand information on the Avar empire, with its centre in the Carpathian Basin, assuming of course that there actually existed an Avar empire at all. Because if it did not exist then it is not such a mystery why our chroniclers are so silent about it.

However, the Hungarian chroniclers do not only fail to mention the Avar empire, they also fail to mention the Khazar empire. This silence is strange because preceding our reconquest – according to the official version of history – the Hungarians were part of this very Khazar empire, and – on top of it all – this, during the time between the era of Attila and Árpád! It certainly seems that they failed to tell Márk Kálti and Simon Kézai about this fact, since – as with the Avar empire – they do not mention any form of Khazar empire!

Maybe I do not even have to mention, that the glorious Carolingian empire and its head, Europe’s father, the driver and motivator of world history, the transformer of the world, the patriarch of two continents, Charlemagne does not merit mention in our chronicles either. If not for anything else, but his military campaigns of annihilation of the Avars in the Carpathian Basin, he should have deserved to be mentioned! Of course to be mentioned certain criteria have to be met, namely, and above all, it helps to be a real, existing, historical person!

The quoted passages are from Chronicon Pictum, pages 21 and 22. Országos Széchenyi Könyvtár (National Széchenyi Library)

How much time passed between Attila and Árpád?

The old Hungarian chronicles know of a distance of five generations separating the time of Attila and that of Árpád:

“… and this boy’s ancestry was foretold in a dream, this why he was named Álmos⁴⁾, who was the son of Előd, son of Ögyek, son of Ed, son of Csaba, who was the son of Etele⁵⁾.” (Chronicon Pictum)

Our chronicles talk about altogether 100 or 104 years between the death of Attila and the second entry of the Hungarians into the Carpathian Basin:

“677 years after our Lord becoming flesh, 100 years after the death of king Attila, the Magyars or Huns – thus called in the tongue of the people and in Latin called Ungarus – in the reign of emperor Constantinus III and pope Zacharias again entered Pannonia.” (Chronicon Pictum)

The Hungarian chronicles also report such details, according to which Edömén, the brother of Ed – who was the son of Csaba and thus the grandchild of Attila – actually lived to see the Hungarian reconquest and thus he himself together with his household also returned to Pannonia! How would all this be possible if between the death of Attila and the Hungarian reconquest there passed not 100 or 104 years but 442 years (!!!), which is claimed by the official chronology?! It is obvious it simply would not be possible! Thus the conclusion is likewise obvious: either the Hungarian chronicles’ claims are false, or our chronology has been forged, as Heribert Illig suggests!

In any case, the argumentation concerning of the 104 years is not only supported by the Chronicon Pictum but also by the research of the Soviet archaeologists Zakharov and Arendt. But let us see how László Götz writes about this in his work entitled “Keleten kél a Nap”⁶⁾:

“The so-called Saltov culture discovered at that time was firmly placed within the remains of the Lebedian Magyars (that is by the Soviet archaeologists Zakharov and Arendt). They state that the swords found at Saltov and the Kobán area in northern Caucasus bear closest resemblance to the Magyar weapons of the reconquest era. The Saltov culture appeared in the end of the 8th century and disappeared at the end of the 9th century – so they say. In any case it cannot be a Khazar culture because it is not to be found in particular in the centre of the Khazar empire. It surrounds in a massive semicircle the Khazar centre of the lower Volga: from the middle of the river Don, through the upper part of the river Donets all through the Kubán region all the way to the eastern Caucasus mountains, to the river Kuma. (…) The Saltov-Majack culture is the only archaeological culture in southern Russia (Ukraine), on the territory of which it can be shown that life ceased to exist at the end of the 9th century, that is, exactly simultaneously with the event of the Hungarian reconquest.” (This and all following excerpts by the author)

It is important to note that the Saltov-Majack culture, which the Soviet archaeologists connected to the Lebedian Magyars preceding their reconquest, blossoms approximately 100 years (from the end of the 8th to the end of the 9th century), before it was – at the end of the 9th century, that is at the exact same time of the Magyar reconquest – “depopulated with tragical suddenness”! It certainly is difficult not to recall the death of Attila, the falling apart of his empire and the retreat of his peoples to “Scythia”, and the 100 - 104 years separating said events and the second entry of the Magyars, as written in the Chronicon Pictum!

1. This event is also called the Second Entry of the Hungarians into their homeland in the heart of the Carpathian Basin. The First Entry (the conquest) is considered to be when the Huns conquered this area in the 5th century. The Second Entry (hence reconquest) is the entry of the Magyars of Árpád in the end of the 9th century. (↑)
2. ”Illuminated Chronicle”, written before 1360 AD (↑)
3. Gesta Hunnorum et Hungarorum, written around 1282-1283 (↑)
4. Hungarian ‘álom’ = dream; ‘álmos’ = someone who is dreamy or sleepy (↑)
5. Or Ethele. The original, non-latinized version of the name Attila. In the Icelandic mythological epic the Edda he is mentioned as Atle (↑)
6. The Sun Rises in the East (↑)

Until philosophers are kings, or the kings and princes of this world have the spirit and power of philosophy, and political greatness and wisdom meet in one, and those commoner natures who pursue either to the exclusion of the other are compelled to stand aside, cities will never have rest from their evils, –nor the human race, as I believe, –and then only will this our State have a possibility of life and behold the light of day.¹⁾

Having attended the new production of G. Verdi’s opera Macbeth at The Gothenburg Opera, I was quite surprised by the unexpected chosen interpretation of this great adaptation of Shakespeare’s masterpiece. Having a reputation of being a talented director, gifted with an ability for subtle shades of meaning, - and what is perhaps most important - always being faithful to the text and the music in the pieces he chooses to direct, Mr. David Radok seemed to choose a somewhat different path this time, in my opinion away from the very core of Verdi’s opera and of Shakespeare’s play.
Since this article is not intended to be a critical review of the production in question,
I will go directly to the heart of the matter.

In Radok’s version of the opera, the three kings - Duncan, Macbeth and Malcolm - are portrayed as dictators, styled with a communist-regime flare and they are displayed as being identical or equal. “A being that is absolutely identical to another, under every regard, would be one and the same with it… “many” beings that are equal, completely equal, would not be many, but one.”²⁾ So in reality, they are meaningless robot-like duplicates.

It is more than obvious what the director is trying to say with this alteration, because, an alteration is what we are dealing with here. The mantra seems to be that the leaders of yesterday are basically the same as the leaders of today, therefore Macbeth “speaks to us” even to this day. Even though on the surface leaders may look more or less the same, they are very much different from each other on a deeper level, as we intent to explain further on.
However, Shakespeare and Verdi on the other hand, did not regard the three kings as being identical in any perspective and the kings are naturally displayed in this fashion neither in the play nor the opera. Therefore this concept raises a series of contradictions and problems.

The basis of the generally accepted version of the world we live in is the absurd idea of progress.
If the leaders of yesterday are the same as the leaders of today, it would seem to be in disharmony with this idea. Everything belonging to nature changes according to cycles and perhaps this is the reason for this unusual interpretation of the three kings being one and the same?
It is true that if we look at for instance a plant, it normally goes through a four-period-cycle in the principles of birth, blossom, withering and death. There is evidently a part that can be linked to a degenerating process. However, this concept would then in reality mean that things were better in the past and if one would go back far enough in time, to a golden age of humankind, we would find the opposite of today’s leader. This is the nub of the error, which makes Radok’s interpretation unintelligible and false.
The main question I must raise is this: Why is it morally wrong of Macbeth to kill Duncan, if they are the same and why then is it morally right of Malcolm (through Macduff) to kill Macbeth? If they are the same, as they are displayed in Mr. Radok’s concept, then where is the conflict? What is the purpose of writing such a play?
Macbeth’s guilt, agony, pain and nightmare-like visions would be entirely unmotivated if Duncan and Malcolm where displaying the same inferior moral or psychological nature as himself.
The esoteric core of both the play and the opera is manipulated and altered in order to provide room for the director’s outlook of the world and this outlook is a false one.

In The Convivio, Dante explains that “writings can be understood and ought to be expounded principally in four senses.”³⁾ The literal, which is the first meaning, is the veil that is covering like a cloak or veil the three others, which Dante specifies as the allegorical, moral and anagogical or esoteric:

“In this kind of explication, the literal should come first, as being the sense in whose meaning the others are enclosed, and without which it would be impossible to and illogical to attend to the other senses, and especially the allegorical…
It is impossible to proceed to the form unless the subject on which the form must be imposed is prepared first.
… Consequently, since the literal meaning is always the subject and material of the other senses, especially of the allegorical, it is impossible to come to an understanding of them before coming to an understanding of it.”⁴⁾

If the exoteric structure - subject, material and form - is changed or altered, the innermost core of the play, which is the esoteric element, will be lost or at least is being made unavailable to the audience.
“Exact form does not destroy freedom in art: it gives it wings.”⁵⁾
“For just as grass spreads in an uncultivated field and overshoots and covers the spikes of wheat so that when seen from afar the wheat disappears, and the fruit is finally lost.”⁶⁾
Therefore, the quality, and the effect it can possibly have on an audience is entirely dependent on the esoteric core and if this element is not present anymore, the higher purpose of the play is simply destroyed.
Traditional art always seems to incorporate this esoteric element, which per definition makes it traditional or sacred as opposed to modern art, where this element is absent, thus making it modernistic.

“The idea of different meanings existing simultaneously at different levels, however strange it may seem to us, was altogether familiar to men of letters throughout the Middle Ages and even later - witness Spencer’s The Faerie Queene.”⁷⁾

We all “know” on a somewhat deeper level, most often in an unconscious way, that the downward path to the underworld on which Macbeth is travelling during the four acts of the play is the wrong one and it is also evident to us that the opposite path, the upward direction, is the right one. “The truth of the fall of man, remains indelibly written in the inner substance of the soul.”⁸⁾ We intuitively perceive this because we are made of the same material – the spiritual and the material; light and darkness – and these opposites are active in us on an everyday basis.
These opposites are simply part of our nature and identity. Why then give the impression that the kings are composed of the same material when they’re not?
If an audience knows on a deeper level that Macbeth is degenerated and corrupt, then what is the opposite of these kinds of ideals? No ideals at all? Neutrality? Life will always provide us with situations where one sooner or later will be forced to choose how to react physically, mentally and spiritually. The opposite of degenerated and corrupt ideals are noble ideals; higher ideals.

As I have said in my article Subversion of the Arts, art is not simply to show “how-it-is”, but if this is being done, the opposite, that is an alternative or a higher reality must somehow be displayed or at least be made to be perceived on a subtle level.
“A supreme example of an esoteric work is The Divine Comedy which presupposes salvation and deals with man’s purification and his ultimate sanctification or in other words his regaining of what was lost at the fall.”⁹⁾
“The sacred tendency present in the arts has genuinely aimed at opening up a path in the world of manifestation back towards the primordial origin.”¹⁰⁾

1. The Republic, Plato, book 5. (↑)
2. Men Among the Ruins, Julius Evola (↑)
3. The Convivio, Dante Alighieri, book 2, chapter 1. (↑)
4. Ibid. (↑)
5. The Relations between Religion and Art, Arthur Osborne, Artifex 2. (↑)
6. The Convivio, Dante Alighieri, book 4, chapter 7. (↑)
7. The Sacred Art of Shakespeare, Martin Lings. (↑)
8. Ibid. (↑)
9. Ibid. (↑)
10. Solum Ipsum, Metaphysical Aphorisms, Nr. 540, András László. (↑)

Context
Perhaps the most recent texts outlining the kind of war protocol we are now addressing is Budo Shoshinsu, a collection of the most authentic moral teachings of the Japanese knights, written in the 16th Century for young samurais to teach them the foundations of bushido, “the spiritual path of the warrior”.
The teachings concern the appropriate perception of death (as an opportunity for transcendence, which is apparent in everyday behavior, heightened awareness and the importance of the moment), loyalty (towards the superior and everything that is superior), high alert (always prepared to face defining moments), martial arts (control over forces and actualizing the principle of One, thus creating harmony between the “inner world” and the “environment”), weaponry and behavior without excesses (excess is the result of attachment: to wine, women, etc….attachment means being dominated).
To live by the principles outlined in the teachings required to maintain control over all areas of life (thoughts, emotions, actions on the physical plane, higher states of consciousness). Control is analogous with dominance over power(s), a fundamentally solar, male, royal principle.
In short the teachings were oriented towards maintaining the dominance of the superior (pure, independent/detached, solar, royal, direct, masculine) over the inferior (attached, dependent, lunar, reflective, dark, feminine).
The difference between Japan in the 1500s and the world at large today is that Japan was a traditional society, quite isolated from its rapidly degenerating environment. The process of degeneration has continued until today. Today there is no chance of isolation for traditional world views to subsist.
Modern world view is pervasive while traditional world view is heavily attacked and ridiculed at best: modern world view is the direct result of the general process of involution, while the traditional world view reflects the state of consciousness dominant before the process of involution –materialisation- started.
In the epoch of Tradition the potentialities of various aspects of materialism were marginalized (in consciousness therefore in society as well, where it was prevalent among slaves only). Today all these unrealized potentials are being actualized by inferior people whose life’s purpose is to serve tendencies (forces) that actualize these potentials (slaves).
We may consider the actualization of potentials natural. What makes the actualization of all aspects of materialism destructive however is the notion that it is superior to Absolutism, or that materialism should be the context for actions in all areas of life, which would make it a relatively absolute factor (which is of course senseless): absolute, because no principles are perceived or accepted beyond it, and of course relative, since the refusal of principles is merely the result of inferior (materialistic) thinking and the inability of this thinking to grasp them.
The difference between the era of Tradition and the Modern era is that in Tradition the hierarchy of existence was truly reflected in social organization (caste system) whereas in the age of modernity this hierarchy is reversed. Thus the level of consciousness and the world view of slaves is dominant today.
In all areas of life, this world view is in direct opposition to the royal, super human consciousness, which in the era of Tradition was directly and actively represented by the King (of the world). The king dominated by his presence (passively active: no action was necessary), while the queen on his side was a living symbol of power active in the manifest world.
Slaves have never had power. The (active) dominance of power was the domain of the warrior caste. For warriors the King represented absolute knowledge, thus the purpose of their life. Today, just like in the age of Tradition, slaves don’t dominate power. Their pursuit of power is senseless and always reflects inferior and repulsive style elements. Dominance, thus masculine potentials are so much out of range for them that instead of dominating power, they are trying to identify with it. Not grasping the concept of dominance they want to become the symbological queen and sit on the king’s throne.
They put each other on the throne and laugh at each other there. It is comical, although this is a dark kind of humor, since it also involves the usurpation of power. Today there are millions of such thrones (positions) everywhere.
We have artificial organizations in all areas of life today: politics, military, religious organizations, the corporate world, academia and criminal organizations. Each deserves separate studies. What’s relevant here is that they “took over” structures from the era of Tradition, but since they all lack true fundamentals (they are based on illusions), these structures were first empty shells (pseudo hierarchies where positions are “rewarded” based on the amount of inferior (reflective) knowledge and manipulation), then the structure itself has been changed, reflecting the very illusions that called them forth: “horizontal hierarchies” (flat organizations), female principles in leadership, etc. All reflect a materialistic world view that denies vertical differentiation, promotes a gross and stupid equality and since it is unable to define it’s own principle (matter), it completely lacks any foundation.
Only in artificial organizations is it possible that people occupy roles without actualizing royal principles in themselves under a false sense of leadership. Thus ranks have no significance, they don’t represent plexuses of power. Instead of actualizing the principles of power and dominance within themselves, men (and women) remain powerless and increase the effort of manipulation and accumulation of inferior knowledge.
The use of weaponry for example doesn’t require super human qualifications. It requires inferior education only that enables people with no inner power whatsoever to operate them (as opposed to traditional fighting systems like swordsmanship and archery, where the weapons were the very symbols of the path to achieve super human states, which the warriors were actively occupying and then transcending).
War is necessary when power is usurped. It’s purpose is to reinstate the dominance of the superior over the inferior in all areas of life.

Front lines
Open war

In the era of Tradition and the initial stages of history (external) war was a focused effort, reflecting a focused, controlled, dominated mind, aligned to supra rational consciousness. External war (small jihad) was the reflection of the warrior’s efforts to eliminate involutive tendencies within himself (great jihad) and to conquer principles by transcending the human state.
In the era of Tradition war was the domain of the best: nobility; hence the respect of the fighting parties for each other: they were not in opposition but fought for the same purpose on different sides. They were fighting an inner war. External war provided them with opportunities to actualize many potentials. In such a war there were no losers. The dominance of one didn’t mean defeat for the other. Only the superior was involved in war and the victory of one was a revelation that he actualized the principle of One in himself to a larger degree then the other. Thus One’s victory, whether or not it ended up in the other’s physical death, provided the other with a chance of transcendence. Both the death of the best of the dominated forces and the victory of the dominating forces was glorious. The two achieved the same objective. Victory was the divine manifestation of the superior, a testimony that the victor had already transcended the human state. The one who died, achieved it after death; in a way the next stage of his initiation was triggered by the victor. The victor saw himself in the defeated, the defeated saw himself in a more actualized state, in the victor. The two were one.
As we follow history and get closer to the present day, the purpose of war has been gradually changing, taking on more and more inferior forms. First, with the disappearance of kings in total dominance, the royal weapons of bows/arrows and swords were replaced by more inferior weapons that no longer symbolized any path, they were mere technologies. In the same time the purpose of war was becoming less spiritiual and more material/economical. Naturally this meant that more people from the lower castes were involved in war. In the last stage of history it is the masses that are fighting for resources; there is no principle involved, the fighters are the slaves, there are no warriors: war has become terrible, the symbol of total annihilation: the individual in the mass, who identifies himself completely with his body suffers complete elimination. Everybody loses, there are no victors. Everybody involved serves negative tendencies. Nobody dominates power. Various powers dominate everybody. The mass is powerless. Actual war is just the open, intensified version the occult war that takes place in everyday life. Individuals in the mass (slaves) are unable to exercise any control. There’s no force of integration (leadership roles are also occupied by slaves) so there’s no vertical alignment towards principles. Soldiers are disrespectful and cynical. They confuse power with technology. The soldiers are excessively weak: no nerves, no mental strength and absolutely no presence of intellect: rape, brutality and cruelty is wide spread.¹⁾ Entertainment and promiscuity is part of war. In the very near future even the slaves are going to be replaced by robots operated by male or female operators (not soldiers).
Not only is the masculine principle not present, in a sense the war is against the masculine principle itself.

Occult war
Negative tendencies are fighting against a few superior men (representing principles) through the masses. Today everybody with an unshakable materialistic world view is a mass individual and blindly follows/obeys negative (anti traditional or modern) tendencies. The pseudo principles they submit to are democracy, evolutionism, progressivism and a twisted “spirituality” that perceives God outside of one’s existence.
In the 1500s young samurais were advised to simply avoid places that are not appropriate for their rank (pubs where low caste people gather, brothels, etc.), behavior that is typical to inferior people (pursuing pleasures: visiting whores, drinking) and to be always on high alert once they leave their house.
The reason given for this was because they could at any time expect some crazy individual to pick a fight with them (the symbology of which is that the inferior would force the superior into situations that are unworthy of him).
Today this advise still holds, although social organization according to the caste system no longer exists. The number of superior people is very low and one finds only places where inferior people gather, blindly pursuing pleasures and fun, “dedicated” only to economical and material goals, exercising the least amount of control possible.
The elite is not organized; every member of the elite is isolated. Every one of them must fight individually. There is nowhere to go. Each one must decide: fight or die. They must fight a royal fight, actualizing principles in themselves, becoming superior, occupying their place in the true hierarchy.
The isolation is not physical. Superior people are born into an inferior environment, grow up in an inferior “culture”, they are exposed to inferior value systems, they are completely surrounded by the mass. The mass is a brute aggressor whose only purpose is to disable the superior reaching his goal. The mass has no other purpose, the force behind it is the absolute anti-principle: it can’t be reached, can’t be realized, can’t be actualized. It doesn’t even exist by itself: it’s existence depends on the principle of One it is fighting against. This births senseless behavior, irrationalism, blind mechanism, stupidity.

Orientation of the mass
Today we find the following elements that are typical of the mass:
Pleasure. It is fundamentally oriented towards the body, slightly oriented towards the mind (not the intellect). The pursuit of pleasure is pervasive in all areas of life. The illusion of the mass is that life is not worth living without pleasure. They don’t realize that the kind of pleasure they are pursuing stems from the same roots as the pain and suffering they are trying to avoid. The root is an unquenchable thirst for life (the cause of their existence). Once pleasure is “achieved”, pain or suffering is immanent. In the same token, once pain or suffering is experienced, the pursuit of pleasure is intensified. The notion that people’s behavior is driven by the avoidance of pain and the pursuit of pleasure was established and this senseless behavior is truly valid for the masses today. Everything people do to pursue pleasure is in the context of a material world view. All their actions are the opposite of the actions of the superior. This difference is perceivable by different style elements. Since pleasure is mostly material, individuals in the mass are increasingly unable to differentiate between types of pleasure. One aspect of materialism is exactly the lack of differentiation. Emotional pain is “cured” by chocolate, alcohol, etc.

Examples outlined very briefly

Eating and drinking as perceived by the inferior
they eat and drink carbohydrates, glucose, lactose, calories, protein, fats, alcohol, etc. focus is exclusively on the body. Also, eating and drinking habits reflect emotional states and fluctuations. Eating and drinking may become a compensation. Eating style is animalistic, greedy, voracious. Prefer strong tastes for immediate benefits. The inferior consumes. Without control. Blindly and in (mostly large) quantities.

Eating/drinking as perceived by the superior
enjoy the sight, smell and taste of tender meat, exciting vegetables, soft butter, honey, hot, fresh bread, etc. they capture and fix the deep ecstasy of wine with their soul, they fly with the volatile strength of spirits and they intimately know the solid, calm quality in beer. This is not eating or drinking. This is active knowledge. For them the food or the drink is a symbol of the essence they already have, thus eating and drinking is a ritual for the actualization of knowledge. Quantity is absent, only quality is present.

Exercise - inferior
To look good, be attractive, improve self esteem, improve physical health. The self is subordinated to the body; it identifies with the body.

Exercise - superior
Looking good is of no concern; the superior man is attractive to the superior woman because of the principles/superior knowledge he actively acquired and the dominance he exerts; the superior transcends the individual self and identifies with I, the ruler of existence and consciousness (self esteem is senseless); physical health and strength serves the purpose of actualizing the absolute man (or woman) and it is the consequence of appropriate actions of the I. The body serves the I.

Relaxation - inferior
Analogous with stupor. In an acute lack of understanding and under the aegis of an astounding lie, the mass uses names of traditional doctrines to accomplish stupor: yoga, meditation, contemplation. They breathe deep to calm the nerves and cope with stress, which they experience because they don’t understand the cause of existential crisis.

Calm - superior
For the superior every area of life is a ritual, thus he lives in high (intellectual) intensity; the behavioral style is calm, firm and unshakable. On the path of actualizing the One in himself, he exercises meditation and contemplation supreme. He exerts synthesized control over “thoughts” and “emotions”. Striving to be detached from the body and transcend the human state. Relaxation is senseless.

Talk - inferior
Their talk reflects their thoughts. Uncontrolled, associative: one thing reminds them of another thing, that of another, etc. their talk is chatter that lacks strength. They also go with the flow, and find themselves in situations that they don’t understand; in fact they are not aware that they are in “situations”. The subject of their talk is their “life”: Work, relationships, kids, shopping, jokes, etc. infinitely boring and there’s nothing to follow. They either talk all the time or the don’t talk at all. When they don’t talk it’s not a sign of control but that of a particular emotional state.

Communications - superior
What do two people, who have absolute knowledge talk about? What does a wise man and a mass man talk about? Nothing: it is senseless. The wise knows the mass man, the mass man is not fit to comprehend knowledge…also, he’s too busy talking. The superior makes statements when the time is right. He doesn’t get into arguments (discursive knowledge is inferior). the purpose of statements from the superior is to trigger the “evolution” of others, who are ready. Discussion is avoided. The superior doesn’t want to persuade.

Dance - inferior
Part of fun, pleasure and even exercise. The scene has become the disco or (mostly latin) dance clubs (the music played in clubs is just a feeble attempt to organize the confusion in the “composers” mind). The style of dance in discos is reflective of the mindset of the mass: mechanistic, robot like. Isolated people, men and women moving the same way. Physical contact is always sexually motivated. Dance (besides drinks of course) has become a necessary step for sex between strangers and semi strangers. This mentality is also valid in dance clubs. While these clubs maintain various forms of dance, the motivation is to mate, to have fun or even to exercise.

Dance - superior
Dance is a ritual that serves the purpose of the realization of the absolute man and the absolute woman. The dancing parties become the symbols of these absolute states. Dance is serious. The harmony between the movements of the man and the movements of the woman is analogous with sex. The force that drives these movements are sexual. Since the woman sees in the man the symbol of the absolute man and vice versa, sexuality is experienced in high intensity, but impersonally, on a supra individual plane. Dance doesn’t involve one improvised move (ritual choreography). This way, there is no room for individual sexual motivation. Once individual (inferior) sexual motivation is present, the magic of dance is gone.

Arts - inferior
Industrial design, under the aegis of practicality.

Arts -superior
similarly to eating and drinking, arts are the actualization of knowledge: ritual.

Sex - inferior
Pursued exclusively for the sake of pleasure. Each individual pursues his/her own pleasure. The act is comparable to mutual masturbation (just like their dancing style). On a lower level they even consider it fun. Alcohol is almost always part of the experience. In fact the reason for drinking alcohol is often exclusively to have sex. This is true even when it is not immediately apparent: at pubs, company events. It is more apparent in discos and whenever dance is involved. Attraction is based largely on physical faculties. Sex dominates both men and women.

Sex - superior
Similarly to dance, it is a ritual whereby both the man and the woman are symbols of the absolute man and woman. The stages reflect the alchemical operations of separation, preparation, burning, retraction to the root (beginning), etc. If alcohol is used it is never to
”achieve” a state of stupor but to experience the analogue qualities of ecstasy, the lifting of spirit as a preparation for sex, whereby higher states of consciousness is achieved. The woman is in analogy with sex (taken to the extreme she is sexuality); man dominates sex, he is never dominated by it.

Fun/entertainment - inferior
Geared toward focusing the mind, to induce some level of negative entropy; instead of the upward direction of the focus of the superior however, the inferior focuses his attention downward.

3. Work and career
Artificial roles, where there is no room for the intellect (superiority); there are rationalizations only, which are subordinated to inferior goals. People are subordinated to functions and become mechanistic (robot like) sometimes animalistic. The work environment was created specifically for the masses and is mostly maintained by mass individuals. Just like everywhere else, the pursuit of “fun”, pleasure, money and/or positions or all of these is constant.

Work, fun and pleasure is mostly intertwined among the mass. The motto is that “if it feels good, it is good”. Since the mass evaluates everything on a physical level, they are ready to try anything under this motto, all the while, due to their relative mindset, they are losing grasp on what feels good and what doesn’t: since they are on the lookout for new sources of pleasure, they find less and less things that don’t feel good.

Protocol in social situations:

First of all we must differentiate between the masses and people who don’t belong to the mass but are not (yet) superior either. These people are potentially superior, but they are confused or not on a path to realization. The presence of the superior means a force of integration for these people. They start to realize latent potentials and perhaps organize around the superior, gradually acquiring higher knowledge themselves and exhibiting the superior style elements. When the caste system was alive, there were three basic levels between the king and the slaves (warriors representing controlled force, merchants, representing control over economics, craftsmen, representing control over matter…the slaves were outside the hierarchy, representing merely bodies who exercised no control by themselves). In the time of Tradition superiority was reality and respect from the less superior towards the more superior was authentic. Today reality is defined by inferiority where respect has no foundations. Although the degree of actualization of true, absolute principles in people is still different, thus a hierarchy is potentially in place, the influence of negative tendencies is so strong that these potentials maybe realized by the best only while the rest falls victim to negative tendencies. Recognizing the style elements of the mass and keep a distance is vital.
Thus the following protocols are not for the masses. It is for the actually and the potentially superior.
We must also differentiate between protocol for men and women. Men are warriors who can expect “attacks” from the mass from anywhere, any time. Even though the mass directly target superior men, attacks may come directly or indirectly. Indirect attacks come through their women. Women, who belong to a superior man must be aware of their role in this scenario. All women who are potentially superior (with or without a superior man) are subject to attacks, but women who belong to a superior man experience more of these.
Although naturally each person is different, they exhibit some similar characteristics due to the same orientation of their focus;²⁾ in interactions they are always courteous, collected and calm, their actions are void of everything unnecessary. They don’t make compromises in most of those situations individuals the mass considers to be normal.
The most common of these situations are based on undifferentiation.
The mass can’t differentiate, can’t grasp the essence. This results in them mixing everything up in life, which results in a total lack of clarity. Examples:
mixing of men and women: there really is only physical difference between them. On any other level feminine tendencies dominate. The term unisex was born and they even start to look the same. They don’t have a need for differentiation. They share saunas, swimming pools, lie next to each other on the beach, perform the same tasks in adjacent cubicles, drinking together in pubs, men and women gossiping with each other, competing against each other. Men don’t look at women as women, and women don’t look at men as men. They look at body parts: both men and women see butts, breasts, legs, arms, backs, stomachs etc. The focus of attention reflects a fragmented world view. It is common that women and men start to look at other women’s or men’s body parts, as well. In all situation there’s mostly indifference. This is of course no detachment. They are both dominated by sexuality. So when it comes to sex, it lacks real tension (tension comes from differentiation). Partially due the constant lack of tension, but increased promiscuity, learned homosexuality is rampant. The mass propagates that everything is ok, as long as it doesn’t hurt (physically) others. Also, they do anything for fun and pleasure. This has become the norm.
mixing of races. It starts also in the context of fun, pleasure and even careers. Example: white (and other) people listening to North American black music (not accidentally the strongest “cultural” influence today world wide), dancing to black music, dressing like blacks, moving like blacks, talking like blacks and acting like blacks. Then mixing with blacks. The mass doesn’t differentiate, so this is –in a sick sense- not a surprise.
Mixing perspectives: the mass thinks in relative terms. They are unable to grasp metaphysical (absolute) contexts. Their thinking is feeble and relative: they have no real context so they are always mixing what they perceive to be a context with content. Science has become unscientific, the truth has become relative and law has become unlawful.
Protocol for women who already belong to a man
One of the most fundamental context of the behavior of women is sex. Sex is always present in social interactions. Within this context, sharing is a fundamental part of woman’s nature. For women, the protocol is based on control over sharing. The woman should not adjust her behavior to the environment, but to her man only. The range of social interactions exceed those that are directly, or almost directly (through 2-3 steps) linked to sexuality. Here we only look at those that are directly related.
The difficulty is that the closer a woman is to the absolute state, the more sexual she is and also, she possesses a quality which is typically described as “nice”. “Nice” however has more than one aspect. A woman, whose life depends on a superior man, is nice but distant. She exerts the kind of happiness only women in love can. She smiles and laughs, but she is in control and distant. People see that she is happy, smiling and polite. But these visual style elements are the only ones she shares with others. She doesn’t share her dreams, fantasies with anybody but her man; she doesn’t talk about her body and of course, she doesn’t talk about her sexuality even to other women! She shares everything with her man only, who is the one who insures this control.
Sharing information verbally or by writing is a very intimate thing. Sharing information over drinks, away from others, is even more intimate. Only primitive people think that sharing the body is what “matters” only. Superior women know that everything they share with others, they take away from their man, who they belong to completely: in this sense they are worst then prostitutes, since prostitutes put on sale to the inferior which already belongs to the inferior. A woman, intimately sharing information with other men and even other women, puts on sale that, which belongs to the superior. Naturally, even telling about this openly to the man after, is not an excuse for the act already done.).
Even inferior men “feel” this truth and this is why they are only jealous of other men, if they are unknown to them (at the women’s work, from their past, etc.). This truth doesn’t know social ranks: blue color workers or bankers feel the same burning jealousy. If the woman is flirting with their own friends, even if it is in front of their own eyes, they are not jealous, they don’t even notice. Inferior women often cheat on their husbands with family friends. Only the most primitive men don’t care who their women share information with. This is because their view is so materialistic, that they themselves identify with their body only, thus that’s all they want from the woman, as well. Since the woman, through her sexuality closely identifies with her body, the more primitive the man, the more feminine he is.
Women typically break the protocol of not sharing precisely because they have a man. They make small compromises to comply with social norms and they think that situations are innocent or they confuse the notion of being “intimately nice” with being “nice with a distance”. Both inferior men and women take advantage of this confusion by being indiscreet. In fact when a woman experiences indiscretion it maybe an indication that she has not kept a distance. Indiscretion is sneaky. Always hidden, it looks innocent, humorous or nice or has an “it’s OK” undertone (especially when drinking is involved; in fact drinking with a man automatically invites/encourages the inferior man’s indiscretions), especially if it comes from people who are considered to be acquaintances. Today people know a lot of people but these are not “relationships”, they have no foundations; they are superficious and meaningless. Needless to say that any kind of indiscretion coming from strangers (however small, nice, funny, etc. they maybe) are unacceptable . To use the samurai analogy, indiscretion is analogous with somebody crazy trying to pick a fight. If it already happened (couldn’t have been avoided by distance), it must be dealt with swiftly and and for good, to make sure it will never happen again: it is time to use the sword.
The range of indiscretions is wide. It could be questions about private life, almost anything related to sexuality, invasion of privacy (contact at inappropriate times), even talking about own life without being asked. Today both the work place and public areas (bars, pubs, public transport, etc.) is full of instances of indiscretions that most people don’t give attention to and walk by in a state of sleep. It could be as common as mass emails sent to “buddy lists”, or innocent questions like what did you do last night. This last one is interesting because the one who’s asking is not even aware of why it is indiscreet. What makes it indiscreet is the wrong answer, that would imply sharing information. So the question set up, initiated the circumstances for indiscretions. People in the mass are always curious. Knowing is possessing. If they know the superior, they have a sense of excitement, similar to the one the thief feels, because they feel they possess them, in a sense steal part of them.
At some instances of indiscretion it’s enough to ignore the situation in other cases taking a direct stance and “using the sword” is necessary. It is important that the woman is aware of the situation, almost like in a state of heightened awakeness, feeling that this is a “war situation”, carefully controlling her actions. The presence of this control already creates a distance. If the situation is clearly an intentional indiscretion, the woman must flatly ask to stop it. The man the woman belongs to is always present in the woman, even when he is physically not around. Typically this presence, as a passive dominance, repels indiscretions coming from both inferior women and men. When the woman keeps the distance towards somebody who is not a mass member she does them a favour. The cool distance makes them adjust their behavior. When she keeps her distance from the mass she does what she must: active opposition to the mass, active subordination to her man. The conscious act of subordination to her man becomes sharply evident, if the inferior man, who commits the indiscretion is above the woman in the pseudo hierarchy at work. In such instances the woman openly subordinates (cuts off) all inferior, material considerations. Superior women typically experience subtle indiscretions only, it rarely happens that they face gross indiscretions, like concrete, direct sexual proposals. These happen mostly to women who have no desire to keep a distance and happily “mix” with anyone. Gross indiscretions are the result of this pattern of mixing. From their point of view it is not even indiscretion, but something “men do”. Gross indiscretions geared towards the superior woman are grotesque and less dangerous than the subtle ones. They are easy to notice and easy to deal with immediately. The subtle ones have a more violent, bullying character: by using “socially accepted values”, like niceness and “friendliness”, it forces the woman to take a stand in “small” situations, taking a risk of coming across “strange” in the eyes of the mass; for them however this is not a risk, because keeping a distance means more than being friendly.

Protocol for women who don’t belong to a man
The biggest challenge these women face is the lack of masculine principle in the majority of men. Besides of course the control of sharing and keeping a distance from the mass in general, adhering to the basics of etiquette enables women to exhibit the appropriate style elements to attract potentially or actually superior men and repel the mass men. With the adherence to etiquette, they repel mess women as well. Even though without men, the question of subordination to the superior applies to these women as much as to those who belong to a man. Ideally they should submit to the idea of the absolute man until the idea becomes an actuality when meeting the man.
Important consideration is that a superior man who already has a woman (or women) is always preferable to an inferior man.
Two more points must be addressed here: meeting the superior man and sexuality. Both of these could trigger “wrong compromises”.
In traditional societies the caste system itself provided the solution for meeting the right man. The authenticity of caste system was based on active dominance of the superior. Belonging to a particular caste and being born to a particular family set the conditions for “finding” the right man.
The notion of love was not distorted by modern sentimentalism and notions of men serving his woman and his family, or that the woman grants favours, or allows men certain things.
The woman experienced her existence in subordination to the man, who exerted active (intellectual) dominance, which is synonymous with higher (impersonal from the point of view that it is higher than the individual) love.
Today’s “system” has no authenticity. Both men and women are seeking (sinking into) sentimentalism. “Falling in” love is a correct term to describe the the rather primitive physical love people confuse with the higher ideal. “Freed from the bonds” of hierarchies, mass members, who are often positioned no higher than on a regressive infantile level, “freely” decide who to marry, who to date, who to have “relationship” with. The criteria is often no more than a body part. In other cases it is social rank, which, lacking any authenticity, is a negative image of true hierarchies of previous eras, thus choosing a “life mate” becomes a mockery Tradition. It is typical of women that they are trying to find men for those who don’t have any yet often with the specific intention, to make sure she “gets enough”, that she is sexually satisfied. To increase the chances, they often look among men, who they consider to be safe choices (e.g. unable to get women on their own), and they either do introductions (better scenario) or set up a blind dates for them. A blind date is an opportunity of checking each other out and quickly decide: he/she looks good, or doesn’t look good and how much compromise one is willing to make, etc. This is in sharp contrast to introductions even as recently as 100-150 years ago, when meetings had a more ritualistic character: formal introductions in the presence of parents or the public, controlled communications and a general sense of high tension.
If the “arrangements” produce no results, the woman gets a dildo for her birthday, and the search continues, typically not for long. After accepting the notion of “you gotta have somebody”, the woman will either go out to get drunk and get laid, or provokes the indiscretion of somebody at work by a little flirting, then accepts the dinner invitation, gets drunk and gets laid, thereby establishing a relationship.
By nature women are controlled by sexuality. The circumstances today are such, that the media specifically propagates that not only is it OK for women to subordinate themselves to inferiority, like promiscuous men (themselves controlled by sexuality, just like women), but seeking anything higher than physical pleasure (which is just a small aspect of physical love) is socially not acceptable or “funny”; this is again a typical slave mentality, which directly attacks and undermines the superior.
Women represent sexuality, (superior) men represent control over sexuality. By “carrying” the ideal man in herself, almost like being in love with him, the woman exhibits certain style elements that draws the right man (at least as close to the state of absolute man, as the woman is to the state of the absolute woman) to her. This protocol applies only to superior women, not most women. Once the right man finds her, he’ll take her. The style elements of the right man are typically open and honest and enable the woman to recognize superiority and distinctiveness: the actual man replaces the ideal.
The superior woman without man applies the same protocol to all mass men as women with men.
Protocol for superior men
The essence of the superior man is in opposition to the mass. On all levels men must realize royal principles. On the highest level he is in complete dominance, on a lower level he actively pursues dominance over powers, and loyalty to the highest principle, on an even lower level control over his life, typically as a family man (head of family) and loyalty to the superior; all superior men are loyal, exhibit various degrees of detachment from what is considered to be life by the mass (burning desires, thirst for becoming, attachments). They are detached. They don’t subordinate themselves to anything inferior, including women. They are not dominated by sexuality or substances (drink, food, drugs, etc.). The more the man has actualized the principle of One in himself the more personal the war is for him. On the highest level he sees the “enemy”, the cause of the negative tendencies in himself. Eliminating the cause is the purpose of the war. On such a level awareness extends to every moment. Mass individuals experience “important”, defining moments in their life only occasionally: graduation, important promotion, wedding, divorce, etc. Maybe 10 defining moments in an average life. Maximum. Superior men experience at least this many every day. Actualizing potentials is what makes up their life. An acute ability to recognize the essence, to differentiate. To clarify and put things into their place. Always purpose driven, they act from context. The decisions they make are essential, contextual, not the result of analogy: the result of synthesis. They consider the appropriate factors only; they eliminate confusion. They maintain perfect communication. If they write or read, it is for this purpose. They listen in context, from the point of view of the truth. They avoid discussions, arguments, they don’t want to persuade. They make statements. This straight forwardness characterize all their actions. The way they act is clear from distortions. They are not influenced by attachments, sentimentalism or low level considerations. Their acts are focused, pure and powerful. Since they actualize supra rational knowledge, on the level of the causes of phenomena, their life is a ritual. Everything is symbology including themselves and the roles they play. This includes their relationship with a woman or women. Inferior women typically avoid superior men. What makes a woman inferior is the drive to subordinate themselves to the inferior. Women that are not completely mass women, and of course superior women, feel attraction to superior men and a strong desire to subordinate themselves to him (in most cases this is not based purely on physical factors. Those are quickly becoming irrelevant). The higher level the actualization of One in the man, the more women he already possesses (potentially or actually). On the level of the king, all women belong to him.³⁾
They avoid situations that calls for subordination to the inferior: women or inferior men. They are the symbol of One, royalty, absolute man. Meditation and contemplation supreme is a daily practice.
Challenges are plentiful. Not making compromises is dangerous. Survival is not possible without some adjustments. Situations may arise that their presence activate latent potentials in men lower then them but who don’t belong to the mass. In such situations, even if the superior man is put in a lower role in the artificial hierarchy, his dominance is still undeniable. Today they must occupy positions of power even in this reverse hierarchy so they can exert the kind of influence they must.
This is of course more than difficult but it maybe possible by staying both inside and outside the system. Each man must have a plan to accomplish this. They must avoid places of gross stupidity. Just being there is a potential reason for corruption. They may experience direct attacks from men putting them in situations, which are not natural (normally a superior man should never meet a slave).

1. on subtle rape see “style elements of negative tendencies” (↑)
2. about the focus of the superior, see “style elements of negative tendencies” (↑)
3. the king is the active representation of One. This means that all men are his modalities and through all men he actively possesses all women. He may claim any and all attached (in actuality he never claims these) or unattached women. On a lower level (e.g. warrior) men don’t share women with other men. Since they are not controlled by sexuality, they can have more women. (↑)

What follows are predictions for the age of Kali (quarrel) as found in the Vedic scriptures written many thousands of years ago. Kali-yuga (the age of quarrel) started 5,000 years ago (3,102 B.C.) and is scheduled to last a total of 432,000 years, leaving 427,000 years to go. At the end of Kali-yuga (i.e., in 427,000 years) the yuga-cycle will start over with Satya-yuga, the Age of Truth. We should all note the Srimad Bhagavatam’s mentioning that in Kali-yuga many cheaters will claim themselves to be God, as we can very practically see this happening today.

Description of the Age of Kali

In the fourteenth chapter of the last canto of the “Paramahamsa Samhita” portion of the Vayu Purana, named “Sri Gauranga Candra Udaya”, Lord Brahma prays to the Supreme Lord Sri Hari thus:

“In the age of Kali, people are spontaneously attracted to sinful activities and are devoid of the regulations of the scriptures. The so-called “twice-born” are degraded by their low-class activities and those who are born in low-class families are always hostile to brahminical culture. The twice-born are low-class by quality and do business by selling mantras. These so-called learned men are absorbed in their intestines and genitals and their only identification is the thread they wear. Indulging in over eating, absorbed in bodily consciousness, lazy, intellectually dull and greedy for others properties, they are consistently against God-consciousness. Due to being overly inclined towards false paths without essence, they manufacture their own processes for self-realization. Neglecting their actual duties they are expert in blaspheming You (the Supreme Personality of Godhead) and the saintly persons; hence again Mother Earth is in tears due to this burden. Therefore, Oh Lord of the Universe, destroyer of the miseries of the destitute, please mercifully do what is befitting for the protection of the Earth and the living entities.”

“The very day and moment the Personality of Godhead, Lord Sri Krishna, left this earth, the personality of Kali, who promotes all kinds of irreligious activities, came into this world.”

- Srimad Bhagavatam 1.18.6

“O learned one, in this iron age of Kali men have but short lives. They are quarrelsome, lazy, misguided, unlucky and, above all, always disturbed.”

- Srimad Bhagavatam 1.1.10

Foreseeing the incompetence of the people in this age of Kali, or the iron age of quarrel, great sages and saintly people throughout the ages have sought to benefit the general mass of people by revealing to them the knowledge contained in the scriptures, whereby they may attain relief from the inflictions of this most degraded and dangerous of all ages.

Elaborate description of the anomalies of Kali-yuga and the plight of the living entities is given in the Srimad Bhagavatam. Therein it is described how as the sun rose and after taking his morning ablutions in the waters of the Sarasvati, Vyasadeva sat alone to concentrate.

“The great sage Vyasadeva saw anomalies in the duties of the millennium. This happens on the earth in different ages, due to unseen forces in the course of time. The great sage, who was fully equipped in knowledge, could see, through his transcendental vision, the deterioration of everything material, due to the influence of the age. He could also see that the faithless people in general would be reduced in duration of life and would be impatient due to lack of goodness. Thus he contemplated for the welfare of men in all statuses and orders of life.”

- Srimad Bhagavatam 1.4.16-18

In the purport to these verses Srila Prabhupada describes Kali-yuga in this way: “The unmanifested forces of time are so powerful that they can reduce all matter to oblivion in due course. In Kali-yuga, the last millennium of a round of four millenniums , the power of all material objects deteriorates by the influence of time. In this age the material body of the people in general is reduced, and so is the memory. The action of matter has also not so much incentive. The land does not produce food grains in the same proportions as it did in other ages. The cow does not give as much milk as it did formerly. The production of vegetables and fruits is less than before. As such, all living beings, both men and animals, do not have sumptuous, nourishing food. Due to want of so many necessities of life, naturally the duration of life is reduced, the memory is short, intelligence is meager, mutual dealings are full of hypocrisy and so on.”

“The great sage Vyasadeva could see this by his transcendental vision. As an astrologer can see the future fate of a man, or an astronomer can foretell the solar and lunar eclipses, those liberated souls who can see through the scriptures can foretell the future of mankind. They can see this due to their sharp vision of spiritual attainment.”

“And all such transcendentalists, who are naturally devotees of the Lord, are always eager to render welfare service to the people in general. They are the real friends of the people in general, not the so-called public leaders who are unable to see what is going to happen five minutes ahead. In this age the people in general as well as their so-called leaders are all unlucky fellows, faithless in spiritual knowledge and influenced by the age of Kali. They are always disturbed by various diseases. For example, in the present age there are so many TB patients and TB hospitals, but formerly this was not so because the time was not so unfavorable.”

Elsewhere in the Srimad Bhagavatam Srila Prabhupada further reveals the degradation of human society.

“In the Kali-yuga the population is just a royal edition of the animals. They have nothing to do with spiritual knowledge or godly religious life. They are so blind that they cannot see anything beyond the jurisdiction of the subtle mind, intelligence or ego, but they are very much proud of their advancement in knowledge, science and material prosperity. They can risk their lives to become a dog or hog just after leaving the present body, for they have completely lost sight of the ultimate aim of life.”

- Srimad Bhagavatam 1.3.43

Despite the secular spirit which swept over Europe at the Renaissance and has spread to the rest of the world in the present century, it would still be true to say that the greater part of the world’s art and poetry has been religious in inspiration and origin. Why?

It has been suggested that the reason is simply that in past ages the churches have been the principal or only patrons; that, however, is a shallow explanation, looking at the past through modern spectacles. It does not explain why Hindu life and literature were dominated for centuries by the great religious epics (and let us remember that the Greeks also considered the Homeric poems the basis of their religion, although they show little of the profundity of the Hindu epics). It does not fit the Taoist painters, who were largely amateurs in no need of a patron, or the sculptors and painters of Buddhist cave temples, at Ajanta and elsewhere, who were world-renouncers. It would be laughed at by the Persian poet-saints who scandalised the orthodox. It does not even apply to the great temples of Mediaeval India or the gothic cathedrals of Christendom, in complying with whose intricate symbolism and shaping whose exquisite figures the builders were hammering out the lineaments of their own true nature.

Nor were lay patrons lacking-princes and feudal lords, not to mention royal courts, in India, in China, in Japan, in Christendom, in most parts of the world. Works of art were indeed created for them too and poems sung in their honour. To take but one example among many, there are the exquisite miniature-like paintings of Rajputana. But always the greatest output, greatest both in quality and quantity, was for religion. And indeed, how many of the Rajput paintings had the eternal symbolism of the love of Radha and Krishna for their theme!

Before attempting an answer, there is another question that interweaves with this. What is the attitude of religion to art? At their origin religions seem to agree in either ignoring or deprecating art. The Quran forbids representational art and speaks scornfully of poets. The Tao-Te-King declares that the five senses dull the mind and that the Sage, therefore, is not deluded by them but aims at what is of benefit. Both Christ and Buddha completely ignore art and poetry in their teaching, as do also their immediate followers. In fact all religions that have a known historical origin run the same course: from an austere, bare primitivism when art is deprecated or ignored to a gorgeous mediaevalism a few centuries later, when religion burgeons out into a luxurious glow of beauty, even though man’s private life is still hard compared with the comforts and conveniences of our secular world.

Once again, the obvious answer - that the religions became untrue to their origins - is superficial and does not fit the case. The foremost purpose of a religion is to guide those who will adventure out of the apparent reality of this life to the clear-sighted bliss or ecstatic rapture of the Sage or Saint, through whom waves of Grace flow downwards and outwards to the less aspiring believers. So long as this continues to be done a religion is well rooted in its origins; so long as a tree bears good fruit it is a healthy tree. Religions which could produce a St. Francis and an Eckhart, an Abdul Qadir and an Ibn Arabi, a Shankara and a Ramanuja, an Ashvaghosha and a Hui Neng, were not untrue to their origins; the paths were still open and guides who had trodden them still available. Moreover, it was often the Masters themselves who created or encouraged art or poetry, a Dante and a Rumi, a Kabir and a Milarepa.

There is another explanation. In the incandescent white heat of the origin of a religion the energy of those who aspire, strengthened as by a springboard by their rejection of the degenerate world around them, shoots straight upwards. The sattva guna, the upward tendency, dominates. Directing the energy outwards to forms, even beautiful forms, would be a weakness, almost a betrayal, for however beautiful forms may be they limit and obscure the pure beauty of the formless. As a poet saw intuitively long after the certainty of religion had been lost, even though life be a dome of many-coloured glass, it still “Stains the white radiance of eternity.”

If you are climbing a mountain path and it is a matter of life and death to reach the summit, if all your alertness is needed to avoid pitfalls and dangers, all your strength to strive upwards, you do not stop to pick flowers by the wayside, however beautiful they may be. One who has reached safety can do that. Even after art and poetry began to be honoured, it was usually assumed in India (and to a large extent in Buddhism and Islam also) that it is those who have attained Realization who should write poems. Indeed, their greatest poets are those, like Tukaram in Marathi or Tayumanavar in Tamil, who wrote from the fullness of spiritual knowledge. The Maharshi himself, although he did not write much, composed in the ‘Forty Verses’ one of the most profound metaphysical statements and in the first of the ‘Five Hymns to Sri Arunachala’ one of the most glowing symbolical love poems of all religions and all ages.¹⁾

To some extent this is anticipating. Coming now to the mediaeval epoch, we find that the incandescent white heat has cooled to a mellow golden glow. Sattva is combined now with rajas, the upward-tending with the outward-tending urge. Indirect paths to Realization begin to be followed: Tantrism in Hindu and Buddhist India, Hermetism in Christendom and indeed, with surprising similarity, in China and Islam also. It is found necessary first to harmonise a man, redirecting his lower tendencies and developing his finer qualities, before launching him on the final quest. Such rectification no longer happens automatically, as a by-product of the quest, as in the earlier stage, but needs to be planned and organised. Art is now deliberately encouraged and developed, it is not merely allowed as a concession to those who are not one- pointed enough to strive without it, still less is it indulged in as a luxury; it is used as a technique of discipline and development. A poem acquires the qualities of a mantra, a sacred incantation whose vibrations harmonise the mind; a drawing or architectural plan becomes a development of a mantra or a mandala, a shape of inherent power.²⁾

In mediaeval religious art, whether poetry or the plastic arts, whether in Japan or Europe or anywhere between, gorgeous exuberance is combined with strict discipline of form and precise symbolism. The adaptation of art to symbolism in order to use it as a mode of worship or a technique of training does not in any way impair its value as art. Rather it enhances it, for art is form-giving and, even though one had the expertise of a Swinburne, the form-giving will remain trivial if there is nothing great to give form to. Therefore what might be termed in a broad generic sense ‘mediaeval’ religious art is on the one hand rigorously formal and on the other superbly sumptuous.

1. See The Collected Works of Ramana Maharshi, Riders, London, and Sri Ramanasramam, Tiruvannamalai (↑)
2. See The Theory and Practice of the Mandala by Prof. Giuseppe Tucci, Riders, London (↑)

Hungarian Táltos Cave Found in Ecuador

Juan (János) Moricz’ discovery of South American, Hungarian speaking Indians

by Györgyné Hary (1977)

The Peabody Museum announced to Harvard University that following the archaeological digs in Puebla, Mexico conducted by their research expedition sent there, this expedition concluded that the American man did not appear in America between 12-15 000 years ago – as previously thought – but over 40 000 years ago. Among the archaeological finds were human skeletons and chiseled stone tools together with ancient animals extinct for over 40 000 years. The news agencies of the USA spread these new all over the world.

In those days in Ecuador, Peru and the Amazonas Juan (János) Moricz, our compatriot, met such Indian tribes the members of which he could speak Hungarian with. In their legends they keep the awareness and knowledge of their many thousands of years’ old past and their kinship and connections with other peoples alive. Nobody has been able to refute Moricz’ discoveries, on the contrary, the Spanish for political and economical reasons have levelled heavy attacks against Moricz.

His discoveries are significant indeed. This much is certain, that through the many years of darkness the world’s ancient history has been in, the ancient past of the Magyar will shine with radiant splendour in front of all the peoples of the world. By reading the educational literature, daily press and the academic literature of the early 20th century it was common knowledge that in the Amazonas’ ancient jungles lives such White Indian tribes that they had practically not come in contact with yet, and thus this area held from the researchers many until then unknown surprises. A portion of these surprises is this one.

In the 1920s several reports were received to the effect that the Hungarian engineers and workers working in South and Central America were speaking Hungarian with the local Indian workers. Some of the Hungarian emigrants who settled here after the Second World War took these rumours seriously and started looking into it more carefully. One of these was János Moricz who started his investigations in Ecuador in the 1960s. Here he spoke Hungarian with the members of three Indian tribes: the Cahari, Mochica and Puruha. Enthused by this he started archaeological and archive investigations and, among other finds, he managed to collect more than 10 000 geographical and family names identical to Hungarian ones. As a result of his findings he was appointed historical consultant at one of the Argentinian universities.

His research was mainly conducted in Ecuador, the capital of which is Quito. The city is named after the old Quito empire. Quito originally sounded like Kitus.¹⁾ Here in the Kitus empire, on the shores of the Pacific Ocean, between the peaks of the Cordillera (Andes) mountains –higher than 5000 metres – on the secretive and mythical plains covered with Amazonas’ ancient jungles live those Indian tribes, some of whom still speak our ancient Hungarian language, even today.

1. Pronounced keet-oosh in Hungarian. Kit=Két, Us=Ős, i.e. “the empire of the Two Ancestors” (↑)

Back in the past metaphysical realisation needed only the will of realisation. Later realisation also needed initiation. Even later initiation already presupposed preparation. Today even preparation has to be prepared, but first of all a self-correction should take place.

András László aphorism no.189

One of the actions we consider as a preparation for the preparation for initiation is the purification from toxins of the physical, mental and spiritual body.

How can a person find the path to and begin their spiritual journey in this day and age of degeneration, corruption, spiritual darkness and universal lie? The problem of where to begin is the most common problem for almost all people today and is the first excuse not to do what needs to be done. This is true of the most mundane and simple tasks of everyday life as well as the most profound and sublime metaphysical tasks. How many times have we heard smokers say, when they know they are poisoning themselves: “yes, I know, but I like it,” or “yes, but it tastes so good”? How many times have we heard drinkers of mass-produced, artificial soft drinks full of toxins say: “I know it’s poison, but I drink it anyway,” or “you have to have a vice of some kind”?

Those who say they know but they do not act accordingly in fact do not know what they claim to know. Not everyone stays in this state of ignorance, though. Those who truly know, act accordingly and hence they are what they know. The step from “knowing” to “doing” and hence “being” is astronomical for most people, yet for a small minority this step is virtually non-existent.

Now, some might object and say this has nothing to do with any form of spiritual awakening: “What does it matter for my spiritual development if I drink or do not drink mass-produced, artificial soft drinks?”

Personal experience tells me that this is an issue of ascesis and through it a purification of the body, which is essential for any purification of the soul and spirit to have the potential to take place. My experience is that we are constantly being intoxicated in body, mind and spirit and one of the first bonds that have to be broken is the addiction to “substances” we have become accustomed to consuming, whether these “substances” are consumed orally, aurally, visually, sensually or nasally. With the word ’substance’ I mean anything that stimulates and/or distracts our minds via any of our five senses.

I first noticed the need for this basic kind of ascesis when I became aware of the near-hypnotic power of tabloid headlines that caught my eye on a regular basis. My attention was automatically caught and before I could act I had already reacted and read the whole headline. Once I became aware of this phenomenon I became more and more frustrated with it because these headlines occupied important “space” in my mind. It got to a point when I simply said to myself: “It is my fault I read these headlines. I cannot blame anyone but myself. Since I now am aware and conscious that I have been reading them unconsciously it is up to me to decide if I want to read them or not.” So I decided that whenever I see the colour combination of black and yellow (the combination used for headlines in my country) I will look away.

Now, the objection most people would have to this kind of behaviour, regardless of area of application, is: “But you will miss something important!” My counter-question is: How many times do you have to repeat the same mistake to finally learn and not repeat it?
My experience tells me that during my life so far I have not ever missed anything “important” by failing to read the tabloid headlines. On the contrary, and quite the opposite, by reading tabloid headlines I have had to become aware of a lot of things I have no interest in whatsoever, in fact, these things are almost all completely counter to what I am trying to achieve: they are designed to obstruct and stop me from reaching my goal. It is all distraction. The base of this craving to be “up-to-date” is the curse of constantly wanting something for nothing. As soon as one becomes aware of this constant “wanting-something-for-nothing” one has the potential of cutting out the root of this craving and removing it altogether. As long as the desire, the craving is there one is always going to be subject to agitation by this desire, this craving.

An example is the telephone salesman offering a 30% cut in your phone call expenses if you change to his company. Either you are subject to the desire and craving to get something for nothing, in which case you cannot resist the offer, or you tell him you are not interested in cutting your phone call expenses, in which case you have rid yourself of the craving and the desire of saving 30%. In the latter scenario, no doubt the salesman will be completely baffled and dumbfounded by your attitude: “who in their right mind does not want to save 30%???”

In our world of quantity that we live in today every value is measured and quantified in terms of material wealth and money. Saving money is “good”, losing money is “bad”; happiness is measured by how luxurious your lifestyle is and how much money you can spend on comfort.

The telephone salesman scenario illustrates a person who is not moved or agitated by the offer of saving any amount of money. He does not measure the value of life in terms of money. In other words, this illustrates the application of simple ascesis, which originally means ‘training’. Deciding to look away when seeing the colour combination black and yellow I trained myself to look away. I took control of myself and my behaviour and did not let the tabloid headlines control me.

Another example of basic ascesis is the choice not to watch television. The amount of utterly and completely corrupted, degenerate, physically, mentally and spiritually destructive material I “miss” far outweighs the value of the occasional and fragmentary, out-of-context pieces of relative truth I actually miss by not watching TV. Consciously and actively choosing and accepting to be wrong 1 time out of a 100 is superior to unconsciously and passively letting oneself be wrong 99 times out of a hundred, with the motivation “I might miss something important!”

Ascesis is the action of deselection; an enacted decision not to let oneself react. Ascesis is the deselection of unwanted reactions, substituting them with pure actions.

I would call this quality an impulse for Order in a noble spirit and it comes from a combination of external and internal sources, both physical and metaphysical. One could almost say it arises when a certain spiritual stage has been reached, where the “external” and “internal” physical and metaphysical sources synchronise and trigger the noble soul to take action.

How many times do you have to repeat the same mistake to finally learn from it and hence not repeat it?

Simple concepts like the ones described in the examples above might seem trivial but they are examples of actions that are necessary if one wants to remove the many, many toxins of various kinds that distract us from the essential spiritual tasks that need to be done. These toxins are like veils obstructing us from the truth; truth conforming to Reality. Once the decision has been consciously taken to remove them and this decision is acted upon and put into determined practice the metaphysical, spiritual rewards follow fairly instantly.

Since one’s own conduct is right, false conduct is got rid of; since one possesses true understanding, false understanding is got rid of; since the manias are shut out, the manias are got rid of.

Anguttara-nikāya, 3.92, as quoted by Julius Evola in “The Doctrine of Awakening”, p.75

People today live in a world that lacks any trace of modesty, intimacy and is build mostly on routine. Routine is the visible cause of the other two factors. If we don’t look at the situation linearly, but from a point of view that precedes all three elements, it is rationalism and a material weltanschauung that stems from the general tendency of involution, that could be identified as the main cause, but we spoke about this elsewhere.
Routine is the opposite of ritual. It is important to start with this, because when looked at it from „below”, the two looks the same. In reality however the two represent two different forms. The content of a ritual is a symbol, the content of routine is an object or a practical act (performance). The difference between an object and a symbol is the observer. Only a superior observer sees symbol in an object or an act: a symbol is always the precipitation of something higher, the representation of the superior on an lower plane.
There is no room to describe the differences between the superior and the inferior individual in details here. In this context it is enough to note that an individual is superior to the degree he is able to realize high(er) principles in himself or has already actualized them.
The individual is in constant crisis. If the individual is not striving toward the superior, the general crisis is pulling him down towards the inferior. Even the conscious, focused effort to reach higher levels mostly results in stagnation, standing still, which is comparable to standing still in a strong, powerful current of a river. If this effort is missing, the individual is falling unconscious, like a stone, blindly subordinating his consciousness to the general tendencies of involution. This blind inertia is routine.
In every moment, when the individual takes on the style elements of negative tendencies and his actions are not carried out in the context of striving upward, his actions are routine thus he is obeying negative tendencies.
To perform a routine means that there is no actor: the individual is not present. It’s not the individual who performs the activity but something else. Today, routine has levels. Not hierarchies of course, but quantitati