ANDRÁS LÁSZLÓ
SOLUM IPSUM
Metaphysical aphorisms
© Andr
ás László, 2001Collected & edited by © Ferenc Buji
Epilogue: © Ferenc Buji
Translated from the Hungarian by
© Andrea Gál, © Gábor Horváth,
© Mónika Parragh, © László Virág
Hungary, Budapest, 2001
CONTENTS
PROLOGUE
WELTANSCHAUUNG AND WORLD CONTEMPLATION
METAPHYSICA FUNDAMENTALIS
GOD
THE UNIVERSAL SUBJECT
AUTON & HETERON
SUBJECT AND OBJECT
THE MAGICAL NATURE OF BEING
PERSON AND SUBJECT
MAN
REGULATION OF LIFE
METAPHYSICAL PRAXIS 1 - ATTITUDE
METAPHYSICAL PRAXIS 2 - THE PRINCIPLES
METAPHYSICAL PRAXIS 3 - THE FACTS
MASTER AND DISCIPLE
METAPHYSICAL REALISATION
TRADITON AND ANTITRADITION
ANTITRADITIONAL FORCES
THE DARK AGE
POSTMODERNITY
PERSPECTIVES OF THE FUTURE
SPIRITUAL DEVIATION - SPIRITUAL DECEIT
NATURE AND SUPERNATURAL
HUMANISM
MATERIALISM
OBJECTIVISM
POLITICS
EGALITARIANISM - DEMOCRACY - LIBERALISM
ON THE »SUPRA-HISTORICITY« AND »SUB-HISTORICITY«
CULTURE
ART AND BEAUTY
SCIENCE
RELIGION
CHRISTIANITY
PHILOSOPHY
ETICS
SYMBOLOGY
EVOLUTION AND INVOLUTION, PROGRESS AND DECLINE
WOMAN - MATRIMONY - FAMILY
THE SACRED AND PROFANE ASPECT OF SEXUALITY
BATTLE - WAR - HEROICITY
THINKING AND INTUITION
FEELING AND EMOTION
GNOSIS
HIERARCHY
QUALITY AND QUANTITY
BODY - SOUL - SPIRIT
DEATH AND IMMORTALITY
ESCHATOLOGY
BEGINNING AND END
DOMINANCE (DOMINATIO) AND POWER (POTESTAS)
TIME AND ETERNITY
ORDER
FREEDOM
EPILOGUE
András László and Metaphysical Traditionality (Ferenc Buji)
Abyssus abyssum invocat
PROLOGUE
1. Just as the Buddha said: »I speak unto them whose eyes are covered but with little dust.« Covered but only a little. That is to say, he does not speak unto them whose eyes are totally covered with dust, and not unto them whose eyes are not covered at all.
WELTANSCHAUUNG AND WORLD CONTEMPLATION
2. Something can be rejected competently only by the one who is at the same time able to defend it perfectly. And something can be advocated competently only by the one who is able to reject it perfectly.
3. Weltanschauung, be it adequate or inadequate, is the product of decline.
4. Concerning every evil, it should be supposed that it might be good, and concerning every good it should be supposed that it might be evil.
5. How can it be imagined about the one who is unable to surmount his own education and the effects of his family, schooling and mass communication that he can surmount that which will arise as ontic bondage on his spiritual way?
6. To eliminate his defective judgements of value man should attend to a process of radical autocorrection in the course of which every earlier view should be rejected, and then that which stands the test of the new view should be reaccepted.
7. As the notice that stealing apples is not fitting contains the notice that stealing pears is also not fitting, a judicious man’s attention should be drawn but to a few points concerning the correction of certain substantial elements of his views so that concerning other points he could make corrections by himself.
8. Changing the view of being and the view of the world is not enough; this is only the precondition for a much more important thing: for the transmutation of the contemplation of being and the world.
9. Not only a view but a way of looking; not only a view of the world but a way of looking at the world; not only a Weltanschauung but world contemplation; not only structure and frame but a living process…
10. It is important, but only of secondary importance which Weltanschauung man attributes to himself. Important because it is evident that a man with spiritual bias would not define himself as a materialist; but on the other hand, when regarding his essential nature the one who would not define himself as a materialist but as spiritual may still be deeply materialistic. Views are very important, but looking, seeing and contemplation are even more important - and when these are materialistic, i. e. if cogitation itself, both functionally and substantially, retains the main characteristics of a materialistic view, then whatever he calls himself, man is a materialist.
11. The existence of a Weltanschauung guarantees the presence of principles; the existence of contemplation corrects the Weltanschauung.
12. The reason for the validity of a really valid view does not lie in the fact that it gives a better description of reality but in that it directs attention to the fact that judgements have such consequences which do not remain on the level of mere descriptions.
13. The description of being by metaphysical traditions only seems to be a description of being, and the aim of the aforesaid description only seems to be descriptive. The aim is consequential and normative: consequential, because the description has consequences in respect of realisation; and normative because it has relation to the normatives of realisation. For if I say that logical laws do not concern God, I declare that my aim is to transcend logical laws.
14. Correct views if half-accepted are always worse than the totally accepted worst ones.
15. Nothing can be more dangerous than that which is almost perfect.
16. Almost perfect views are much more dangerous than those which are entirely unacceptable.
17. The prevailing world-view of the present time is the lack of world-views, and on this platform the various particular world-views are superimposed with the aim of intensifying this condition, i. e. the lack of world-views.
18. The less man has views and the more he has personal interests, the more he is inclined to regard his interests as views.
19. The »ideal« of dark tendencies is the person without world-views.
20. Man lives a lie because he cannot bear intellectually what he quite easily tolerates existentially: that he is so unworthy that he does not even have views. But the time is coming when he will be able to coexist even intellectually with his own unworthiness.
21. False rhetoric: »The truth of solipsism is the highest truth - but there is one thing even beyond that: the Lamb of God.«
22. Even false rhetors cannot believe in their false rhetoric although they would willingly sacrifice their lives for it - and even then they would still not believe in it.
23. (A false rhetor) He is aware of its falseness but he would like it to be true. But even he does not know why.
24. If gradualness between primary, secondary and third-rate things becomes obscure, our whole world concept becomes obscure; and the one whose world concept, Weltanschauung and world contemplation becomes obscure does not possess the possibility to attain his utmost essentiality.
25. It is well said that a modern view is dangerous but the modern function is even more dangerous.
26. »Incoherence, incompetence, inconsequence« (Károly Kerényi): this is the basic spiritual attitude of the second half of 20th century.
27. A terminological fault is never a mere terminological fault.
28. The function of each modern Weltanschauung is to attack the human animal-spiritual organism at a certain specific point.
29. In the background of the modern world’s conceptions, elaborated by a vast rational apparatus, there work manias which are generated by demonic forces.
30. If hypercosmic centrality is lacking in the cosmic view, the cosmic view becomes a view that is oriented towards chaos. Without hypercosmia the cosmos is sentenced to destruction - for the cosmic character of the cosmos, that is to say the orderliness of the cosmos derives from a hypercosmic centre.
31. Only with the greatest reservation should those views be treated, in which God has presence in a non-integral way, in which God does not penetrate the whole structure, but to which spirituality is only attached from the outside. A really spiritual view should be spiritual in its every particle.
[Typical examples of this kind of false view are the theologies of Pierre Teilhard de Chardin and Karl Barth.]
32. Spiritual and theistic Weltanschauungs should be markedly different from materialistic and atheistic ones in each aspect of life: in eating, sleeping, walking but first of all in their views.
33. The fact that a Weltanschauung is universal does not mean that it is universally homogeneous, but it means that it is universal and differentiated both aspectually and according to levels.
34. Within the plurality of schools metaphysical traditionality is the only one which pays maximum attention to both that which is extra- and supra-temporal and that which is the consequence of momentary temporality. While the aim is atemporarily eternal, the condition of man, from which he can start on towards this aim, continuously changes.
35. Every statement in relation to metaphysics is evidence of the declarer’s state of self-experience.
36. Metaphysical traditionality is the only Weltanschauung which almost cries for realisation.
METAPHYSICA FUNDAMENTALIS
37. In fact nothing can be stated about metaphysicum. One can only speak about it for the sake of realisation.
38. Metaphysics is the way of ranging myself.
39. There is but one true normality: the normality of the centre.
40. If the knowledge related to the centre is lacking, then in fact the knowledge related to the periphery is lacking as well.
41. What relates to an existence can only be interpreted from the point which is above existence.
42. »Metaphysical« is not simply the last step in a flight of stairs: »metaphysical« is realised by means of breaking through the circle of beings.
43. Metaphysics differs from religion in the fact that while turning to the Subject the latter says: »Thou«, the former says: »I«.
44. Nothing can be propounded outside consciousness in the most universal sense.
45. That which is totally »immanent« is the very same as that which is totally transcendent.
46. The only manifested thing is the Non-manifested - though it is manifested, yet at the same time it remains non-manifested.
47. In its origin and root every lapsed existence is the free act of the Subject in the spiritual sphere.
48. Every manifestation is at the same time a descent.
49. The principle that »what is above is equivalent to what is below« is perfectly true - but only from above.
50. Sas÷ra and nirv÷¬a is the same - but only looking at it from nirv÷¬a.
51. Every being exists in every existential plane at the same time: they exist both in the centre and the periphery of being.
52. Beyond a certain level there can not be external or internal any more. There is no external or internal - for in relation to the limit of consciousness everything is inside and in relation to the centre of consciousness everything is outside.
53. Existential planes are not given conditions but levels of intensity of metaphysical seeing (sanskrit vidy÷).
54. An idea is an intuition of myself by myself according to an existential modality.
55. Existential conditions are not other than conditions of identification.
56. The wisdom of non-differentiation is superior to the wisdom of differentiation, but it could not be achieved without the wisdom of differentiation. Therefore the wisdom of differentiation should precede the wisdom of non-differentiation.
57. Things can only be united if they have previously been separated.
58. Amalgamation most extremely contrasts with unity.
59. An experienced thing implies and presupposes the experience itself; experience implies and presupposes the experiencing person.
60. The experiencing person, the course of experience and the experienced can be differentiated and should be differentiated - but they cannot be disrupted. For there cannot be experience without an experiencing person and there cannot be experienced things without experience.
61. Polarity - in close connection with axiality and centrality - always means that the existential turbulence does not reach the origin of that which penetrates into the terrestrial-human world. Polarity is the expression of the celestial, extra-sas÷ric origin.
62. Earth can essentially be in touch with Heaven (the Motionless Mover) only where it is not in motion - i. e. at the poles.
63. The idea of something is not an infinitely subtle reality somewhere but something within the metaphysical seeing.
64. In the cosmos the spirit manifests itself as light. When Christ says that »I am the light of the cosmos«, it means that He is the light of the cosmos which is beyond the cosmos - that is to say, He is the spirit of the cosmos but this spirit is beyond the cosmos.
65. The material world is essentially a spiritual world. What does »spiritual« mean? Does that mean that it is more subtle than material? It also means that but the main point is something else. The world is spiritual if the fact that it is in the consciousness becomes evident.
66. The whole being is conscious.
GOD
67. Of only one thing can it be asserted that it is not possible not to be, only one thing’s being is completely indubitable, apodictic necessity (necessarium apodicticum): the being which, strictly speaking, is above being.
68. »To be« - this expression could be referred to Metaphysicum Absolutum in an analogical way only.
69. If I say that God »exists«, God is supposed to be an ideal objectivity, and it is a desacralisation - that is to say a blasphemy.
70. If God were out of me then God would be not God but one of the things that exist. To suppose an objective God is strictly speaking an indirect negation of God.
71. Strictly speaking we cannot say whether God exists or not. Only in realisation will God be what God actually is; otherwise He is a possibility: the possibility of Myself. God in a sense does not exist but »may exist«.
72. God creates from himself, in himself and to himself: He creates into himself.
73. Not only can God do anything (omnipotentia) but also He does everything (omniagentia).
74. God is infinitely beautiful because He is infinitely similar to himself.
75. The omnipresence of God does not mean that He is in everything and pervades everything but that everything is in God.
THE UNIVERSAL SUBJECT
76. There is only one subject and this subject is nothing other than myself.
77. After I have discriminated (Sanskrit viveka) and separated (Middle High German abegescheidenheit) everything from Myself it comes to light that everything is Myself.
78. All that exists is an illusion. Only he/that is not an illusion who/what I am.
79. The »isness« of the Subject is so certain because it is beyond »isness«. What is in the sphere of »isness« can never be certain in the sense of infinity.
80. Strictly speaking an abstract universal Subject would be an abstract universal Object.
81. There are two possible cardinal errors related to solipsism: on the one hand to speak about ÷tm÷ i. e. the real Self as if it were an abstract object; on the other hand to identify the absolute Subject with my given and definite personal being.
[Metaphysical solipsism - according to the Latin expressions solum (»solely«) and ipsum (»myself«) - asserts that being has only one subject, and that - formulating in the first person, singular (for it can not be formulated in a different manner) - is I myself: I myself not as a person (for there are numberless persons) but as the universal Subject which is the root and source of personality. For more details see epilogue.]
82. Giving up even a morsel from solipsism is to give up all.
[That is the distance is greater between solipsism and subjective idealism than between subjective idealism and materialism - exactly in the same way that the ontic distance is much greater between the actually highest degree of the world come into being and Metaphysicum Absolutum than between the actually lowest and highest degrees of the world come into being.]
AUTON & HETERON
83. Every heteron (»other«) is a non-recognised auton (»myself«).
84. The extraneous auton is not an auton - that is a heteron. It behaves like the auton yet there is a fundamental difference between them: while that is, I am.
85. The name of the recognised Subject is auton, »Myself«; the name of the non-recognised Subject is heteron, »other«. For even heteron is an auton but a non-recognised auton.
86. The reason why heteron is an illusion is not that it does not exist but that indeed I do not grasp it as I should grasp it: as myself.
87. The world exists so that I can take it back to myself. Or by another interpretation but with the same meaning: it exists so that I can separate it from myself. To separate the world as world, as heteron from myself, and to take the world as potential auton back to myself.
88. The entire external world is heteron but inactive heteron and in this way not dangerous. On the other hand, what is really dangerous is the internal heteron because the internal heteron is active.
[The internal heteron - that which is active but non-perceptible, or rather, perceptible in its effects only - is that which is the hidden subject e. g. of rambling thoughts and emotions.]
89. Perceiving heteron in its totality - that is not only as datum but with its datatio and dator - is perceiving heteron as myself.
90. The perfect heteron is the nothingness.
SUBJECT AND OBJECT
91. The object implies the action and the action implies the subject for the action derives from the subject and the object derives from the action.
92. Every objectivity is the objectivity of consciousness.
93. As consciousness does have subjective reality (consciousness itself), and as consciousness does have actional realities (the functions of consciousness) so consciousness has objective reality within consciousness: the entire objective world itself.
94. It is evident that there is objective reality - calling it into question would be senseless. But it completely lacks ground to assert that this reality can be independent of consciousness - of my consciousness -, for objective reality is the very reality of consciousness, of the subject.
95. The world does not exist as an objective reality independent of consciousness but as something that is dependent on consciousness; not only a reality dependent on consciousness but a reality that inseparably belongs to consciousness: it is »of consciousness« indeed. Regarding its substance the world is a coagulated reality of consciousness: it is in and of consciousness.
96. The dream state is an objective reality of the consciousness of dream, just as the state of wakefulness is the objective reality of the consciousness of wakefulness. Both are objective realities - and such objective realities that are dependent on the given consciousness.
97. The unity of subject and object should be realised - but it is not without importance how we attain this unity. If unity is attained in the object this will result in nothingness. If it is attained in the action this will result in a floating in an illusory equilibrium which must not be perfection because this state sooner or later will come to an end moving toward the object or the subject. The unity of object, action and the subject should be realised in the subject.
98. I am always more than that I can see. And I am always more than that I suppose.
THE MAGICAL NATURE OF BEING
99. Reality is an illusion - but a real illusion.
100. M÷y÷ does not mean that something conceals something else and reality is under a veil. M÷y÷ means that the entire being comes to being by magic and the entire being is in magic, and when the spell is broken the entities will not remain in their »enchanted« state.
101. In every perception - using first person, singular - the creator is myself. Whoever else could it be?
102. »It exists even if I do not experience it for when I slept it did not cease« - says the naive realist. But how does he know? Because he was told by someone else when he woke up. When man exists in a general dream the different dreams can have some importance but by no means in the sphere of ontological considerations.
103. Creatorness is magic as well as createdness - but in a different sense: creatorness is the magic of the magus; while createdness is the magic of the enchanted one.
104. In the most enchanted existence there can be found something of the Magus - that is why this existence is able to reduce himself to the all-preceding and all-surpassing position of the Magus.
PERSON AND SUBJECT
105. The fundamental alienation, the fundamental decline is the personality itself: when I myself am alienated from myself.
106. Personality means that I am not perfectly myself but only secundum quid, only by something; but I want to be myself by myself, secundum se.
107. Being cannot have several subjects, only one, and this subject may only be I myself.
108. There cannot be such a spiritual vision when the subjective nature of someone else could be revealed. For the Subject is not in someone else; the Subject is in me. I am allowed to speak about someone else as subject-bearer only in that case when I experience him/her as myself.
109. I might be able to see the soul or even the spirit in someone else. But the Subject can not be seen in someone else because the Subject is in me only.
110. The Subject is always I am.
111. Man is a subject-bearer but not only in the sense that every existence is subject-bearer. In the human consciousness, »itself« manifests from the infinity behind personality: itself as Subject.
112. Though in the person always the Subject manifests itself and there is no distance between the two, yet the entire cosmos and the totality of existences lie between person and Subject separating them by wedging in between them.
113. The person is one of the identification points of the Subject: what is in concreto experienced.
114. In my actual condition I am not the Absolutum as Myself but even in my actual condition there is that which is I myself in the absolute sense.
115. The person, that is the mask, properly speaking conceals the Subject - though at the same time in the sense of a specific aspectual self-revelation it manifests it as well.
116. In the actual »myselfness« I always experience the »myselfness« projected into »non-myselfness«.
117. The person is the starting point of the way leading back to Myself.
MAN
118. In the highest degree and as a first step man creates his incarnation; then - descending lower - he chooses it; descending even lower he freely accepts it; descending even lower than this he involuntarily takes notice of it: maybe he would like to but cannot avoid it; descending even lower than before he meets it; and finally he unconsciously falls into his incarnation - into that which originally was freely created by him.
119. Regarding especially its lowest degree - corresponding to the creatio factiva - and even its most external state, createdness means that I neither experience myself as the creator of myself nor as the creator of my own functions nor as the creator of my own world. Strictly speaking, creatureness means that my own being as creator becomes obscure.
120. Every single man is the versional incarnation of the Universal Man.
121. The cherub who expelled man from Eden is the former rank of man, which keeps guard over the state of Eden of existence. And from this point of view man by man was expelled from Paradise, which essentially means that I myself expelled myself from myself.
122. Contemporary man - and the man of any age altogether - is nothing other than an identification.
123. A man never regards himself solely as one of the existences, not even in the deepest states of enchantment.
124. Every mask (persona) conceals a face (facies).
125. Man does not only carry his ancestors in himself but even represents them.
126. A personal man almost experiences himself as if he existed in »the third person, singular«.
127. Psychological I-ness is not the awareness of I-myselfness but a feeling of the I-ness.
128. The unconscious is the consciousness in potentiality.
129. From a certain point of view the intention by which someone wants to place himself in the physical world or he wants to define himself biologically is of some significance but with regard to realisation it serves to alienate myself from myself more and more.
130. While with respect to intelligence people are extremely different, considering sensory perception - with only slight differences - everyone is equally »stupid«.
131. The darkness which is carried inside man represents such a heteronomy that is more extreme than any other darkness.
REGULATION OF LIFE
132. Life is a spiritual challenge.
133. The aim of man’s activity in life can be the Absolutum or nothingness.
134. In the human world exomorphological differences are indeed quite considerable; but endomorphological differences might be enormous as well.
135. The created thing is important; the process of creation is more important; but the most important is the creator.
136. All kinds of confusion in principles is at the same time a confusion of identity.
137. The case when someone ignores essentiality involves not only that the most important thing starts missing but that there can be found something else in its place.
138. Sticking to the only-human leads not to remaining in the human sphere but to becoming sub-human. For persisting in something is to loose it: to loose that which was intended to be retained.
139. The one in whom the problems of life, consciousness and death do not arise cannot in the strictest sense of the word be regarded as a human being. Undoubtedly he looks like a man but in reality he is not.
140. If superhuman principles does not stand behind man’s intention of changing himself then he will not remain in the human state but descend to a subhuman condition.
141. Without aims going beyond life one does not only go in the wrong way but strictly speaking, one should not be called a man.
142. The one who is not able to live his life as a constant ascension, which attains its perfection in the period right before death, but from a certain age starts to descend, in reality abuses his life.
143. He who does not strive upwards, descends.
144. He who lets himself be taken by the current, is certain to follow the wrong path.
145. Today even stagnation requires exceptional efforts.
146. Every stagnation turns to regression, decline or descent sooner or later.
147. In he, who experiences stagnation in his life, descent has already started, even if it is not so remarkable that he would notice it straight away.
148. One of the striking signs of stagnation is when man puts off his spiritual tasks.
149. There are periods in one’s life when there is a considerable likelihood of a halt and of foundering taking place. For the majority it happens around the age of twenty-seven - that is between the age of twenty-four and thirty. As it is maintained »one’s world view has taken shape by then«. Of course it does not mean that it has taken shape, but that it has ended halfway. With regard to people with really insignificant spiritual qualifications this usually happens between the age of fifteen and twenty-one. And it is a considerable achievement if someone founders only between the age of thirty-three and thirty-nine.
150. Most people, as they reach total development, start to decline right away; not only somatically, but in inner aspects as well.
151. Most people are infantile until about the midpoint of their lives, that is until the age of thirty-six, and immediately after that from one day to another grow senile.
152. The majority of people are not mediocre, for true mediocrity is considerably above the average. A so-called average man is weak on every plane: the forces of darkness are just as weak in him as the forces of light.
153. People’s life as a rule fails through mediocre conditions, and not through the most negative conditions - since against the latter everyone to some extent defends themselves. But against mediocre conditions the majority of people are helpless: for these are not so bad that they would revolt against them, but bad enough to impede spiritual development.
154. Consciousness is an active, creative and cognitive understanding.
155. Man should read so that he has the opportunity to think, to understand. For when I understand I am more than man. When I understand, I am myself.
156. In understanding I myself understand - and that is the true value of it: that I understand. It is not insignificant what I understand, but the essence is that I understand.
157. Everything can be shammed: even miracles, even awakening; only one thing cannot be: intelligence.
158. Anything can be done with man, he can even be turned into a frog, save for one thing: he cannot be made superior.
159. A really intelligent man cannot be a follower of destructive ideas - since such an attitude is always a sign of some kind of mental disorder.
160. He who wants to move cannot be moved. He who wants to stop cannot be stopped.
161. If man is shackled externally, he is not in graver bondage than if he is bound by his inner darkness.
162. In the final analysis, man is not subjected to external factors but to his inner psychological states.
163. That which manifests itself as democracy in the world, appears as automatism, whirling associations, distractions and lack of (self)control in consciousness.
164. Every individual-personal mania is a usurper, and every mania represents the terroristic feature of the usurped power.
165. The really negative thing in someone’s raving is not that he is raving, but that in fact it is not him who is raving but something/someone within him.
166. Not only he commits a crime who by losing his self-control commits something, but also he who following from his lack of self-control does nothing.
167. If someone does good following sudden impulse, he commits a crime.
[»According to the traditional view there is no bigger sin than the loss of self-control, therefore in Eastern traditionality a premeditated criminal deed was regarded as less serious than one committed following a sudden impulse.« (András László)]
168. In he who allows instincts to have an extranormal role, that which is realised is not freedom but the rule of instincts - over himself.
169. If there is a deed in which there is no trace of an autonomous will at all, that is exactly the one which is under the aegis of »I do whatever I want«.
170. The fact that man in »self-feeling« to a certain extent experiences himself in the third person singular is manifested most clearly when he feels sorry for himself.
171. If someone is selfish, in fact he is not selfish in favour of himself, but in favour of that other for whom he mistakes himself, and to whom he wants to grant advantages.
172. If there is some truth in the statement that »when man mourns for someone, in reality he feels sorry for himself«, then not less true is the statement that when man feels sorry for himself, he feels sorry for someone else.
173. It is said that »Everyone aims at good, but they do not reach it in the end«. But maybe they do not reach it, for they do not aim at it... It may be that everyone reaches their goals...
174. Without exception, everyone reaches their goals, if they really have these goals.
175. Man is always born in the place where he has to be born.
176. Man should arrange his external world forever so that it fits his inner world.
177. Between man’s inner world and the more increasingly chaotic surrounding external world there is a definite correspondence.
178. All that is somatic in man, that is, which is in connection with body and face, mainly expresses the past.
179. Resignation to one’s fate as well as revolt against one’s fate are lunar attitudes. A truly spiritual attitude aims at transcending fate: one does not resign and does not revolt, but by depriving fate from its importance transcends it.
180. A first-rate man seeks for first-rate men’s company. A second-rate man that of third-rate.
181. With his activity, it is always the inferior who disturbs the superior. With his existence, it is always the superior who disturbs the inferior.
182. Man should in fact stay in contact only with people who open up upward paths in his life.
183. Modesty is a sign of deviation just the same way as arrogance is.
184. It is inevitable that respect has almost died out from the children of today. But has there remained even one morsel of venerability in the adults of today?
185. There is nothing venerable in adults, but even if there were the children would not respect them; and if children respected adults for some reason, that would not mean at all that adults are venerable. One does not cause the other but both have a common root. The world decays from common sectors.
186. From a spiritual perspective humour is indispensable, jokes are permitted, but making fun of something - especially higher realities - is unacceptable.
METAPHYSICAL PRAXIS 1 - ATTITUDE
187. Metaphysical doctrines are for those who, existentially speaking, are at the crossroads. It does not necessarily mean a strained situation, but rather a range of possibilities, where a considerable number of people exist. Yet the majority of people choose a downward path, which is not necessarily a declared choice, but takes place for example in the manner of putting off transmutational steps: »It is enough to deal with this later.«
188. Concerning metaphysical realisation every »must« refers only to the man who wants to do something with himself. The one who does not intend to do anything with himself, does not have to do anything.
189. 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.
190. In times past, one school, one sacred book, even one sentence of such a book was enough: through that everything could be reached. Today, if one wants to get back to the spirit, one has to surround oneself with several traditions, schools and trends.
191. The spiritual path even two thousand years ago was called the »narrow path«, or was compared to the edge of a sword. However, this path is not simply narrow, but is also getting narrower and more impassable. The »wide path«, on the contrary, which many people follow quite happily, is indeed a wayless way; a wide path, which is not a real path: it leads nowhere, to nothing, to death...
192. The getting-back to the origin is no one’s fate or condition: it is beyond the contexts of fate, beyond the domains of conditions.
193. It is never the circumstances which are really determinants.
194. Whatever a man wants to reach he reaches. If it should not happen, it is because he is unable to want it.
195. He who wants to awake, awakes.
196. Not gaining initiation is never due to the fact that a man could not find an appropriate initiatory centre, but because he is not mature enough for initiation.
197. Man can go through his life in such a way that he honestly says to himself and to others that his goal is this and that, while his goal is absolutely not that, but something totally different.
198. That which is spiritually positive, is absolutely without the purpose of offering a shelter to different psychic diseases.
199. Spiritual paths are not the paths of the psychically ill, of the escapers, of those who long for safety because they could not find it in their life. Spiritual realisation is the path of the dominant type of man.
METAPHYSICAL PRAXIS 2 - THE PRINCIPLES
200. I cannot get anywhere else than where I have already been - for where I have been, there potentially I am.
201. If the first and ultimate centre were not always present, it would never be possible to reach it.
202. Only those can rise who are essentially up.
203. Every true ascent from below is an ascent controlled from above. I want to get higher for what is higher in me »calles for« what is lower in me.
204. The adequate and legitimate way of getting back to Heaven is well symbolized by the ladder of Jacob: getting back to Heaven is only possible by climbing up the ladder which descends from Heaven. The inadequate and illegitimate way is the story of the Tower of Babel: the ascent from the Earth necessarily leads to collapse and confusion of mind.
205. The ultimate goal is the reduction from personal identification to absolute identification.
206. Man can only take a step towards himself if this step is taken within himself. And he can only take steps towards other things if these steps were taken as a preliminary within himself.
207. I cannot get to what is beyond the person, what is above the person, what transcends and, following from its essence, precedes the person, that is to the Subject, in any other way than through the person, and only through this identification with the person can I reduce myself, through myself to my ultimate, primary Self, which precedes everything and crowns everything.
208. Those who seek the Origin, the Goal other than themselves will never find it even in principle. In those who find the Origin, the Goal in themselves in principlethe intention of realisation can rise: to lead the mind back to the Centre, whence it originates, and where it has its completion.
209. There is no goal whatever if I do not determine the goal within myself; there is no starting point whatever, if I do not determine the starting point within myself; and there is no path whatever, if I do not go along this path of myself within myself.
210. If I reduce myself into my own self, that is, into my ultimate goal, I turn myself from creature to creator.
211. It is not possible to aim at the Subject in an outward direction. I can only get to the Subject through my personal consciousness.
212. In the course of true realisation the object of the intrinsic spiritual experience is third-grade (every false teaching regards it as first-grade); the action and the course of experience is second-grade; and first-grade is the experiencer himself.
213. The more superior an experience is, the more the experience itself and the experienced itself get reduced and integrated into the experiencer.
214. As in the course of becoming svadharma, leading from super-personality towards the person, made the person as person possible, in just the same way, in the course of realisation, it is the svadharma which leads the person towards super-personality.
[The sanskrit svadharma is the particular law of a given individual.]
215. Svadharma, one’s own law, not only implies what a man should do in the world, and in what way he should lead and organise his life; svadharma is rather the path, the finding of which and following of which enables man to get back to Himself.
216. A spiritual man is not spiritual because he is interested in spiritual matters - though it is inevitable that a spiritual man is interested in spirituality. A spiritual man is spiritual, because he organises his life in accordance with the spiritual order, and leads it guided by the presence of the spirit.
217. That which does not lead not back to the centre, leads towards the periphery.
218. He who wants the Goal, should also want the means that lead to the Goal. For if he does not want the means leading to the Goal, he certainly does not want the Goal.
219. According to the traditional view every state one reaches or fails to reach is a question of power or powerlessness.
220. The more a creature is a creature, the frailer he is, the more he is subject to attacks, the more he is subject to circumstances, the more he lives in the realm of attractions and repulsions.
221. It is not the objectivities appearing objectively, but the objectivities which never appear objectively, namely the inexperiencable heterons, which represent the most enormous and most dangerous forces leading one astray.
222. The power which has an essential influence on the nature of existence cannot awake as my own power, until I am subject to attractions and repulsions.
223. If in someone spiritual intentions arise that demand that there be no nook in his life left out from the transformation demanded by the spirit. There cannot be such a thing that I do on Sunday, but will not do on Monday. There cannot be separated areas. Neither is it a separated area whether one puts on or takes off one’s hat.
224. Man should not ensure reservations of darkness in his life.
225. So that man can satisfy the very high demand of »Know thyself«, first, with cool neutrality and intensive interest, he should but study himself.
226. He who is incapable of absorption, is incapable of anything serious.
227. Spiritual conduct of life is inconceivable without strict rhythmicity.
228. Every spiritually positive act, deed and operation is an adequately specific mixture of spontaneity and intentionality.
229. The sine qua non of every spiritual progress is extended intellectual interest.
230. On the spiritual path there might arise different obstacles, but there is only one absolute obstacle: stupidity.
231. It is not possible to want inner processes in such a vulgar way as man wants to push away a fairly big wheelbarrow.
232. A spiritual man, on the one hand, should create a distance between himself and the modern world, on the other hand, he should oppose himself to it as a definitely antitraditional world.
233. From the kali-yuga - not from the historical kali-yuga, but taking it in its essential sense - there is no awakening. There is awakening only from the Golden Age.
[According to the Hindu notion, kali-yuga is the last, darkest - that is spiritually the least penetrated - and the shortest period of a four-part world-cycle. For more details see the aphorisms of the chapter on »The Dark Age«, and the epilogue.]
234. Why did Jesus Christ go to Heaven from the top of a mountain? Not because Heaven was nearer from there. Ascension from a mountain symbolises that from the general levels of the earth one cannot reach Heaven. An adequate starting point for ascension to Heaven can only be a point emerging from the earth.
235. It is impossible to initiate Modern man - but this does not mean that it is impossible to initiate the man of today.
[That is, not every present day man can be considered modern, for while present day is a chronological definition, modernity is an attitude.]
236. An initiate in his own inner world differs as much from a non-initiate as man differs from animal.
[A general traditional teaching, known almost everywhere. Of course, an initiate is not yet an awakened one. The degree of initiate-ness corresponds more or less to the degree of beatitude. In connection with it, see aphorism 259]
237. No one can be effectively egged on towards the spirit.
METAPHYSICAL PRAXIS 3 - THE FACTS
238. In every manifested state it is essential that one should swim against the current towards the source.
239. Swimming against the current, backwards, toward the Source, towards the Light, towards God, towards Myself.
240. It is impossible to initiate Modern man - only archaic man can be initiated. Therefore man’s task above all is to archaize himself.
241. Descent, the »going down to the netherworld«, should by all means take place and it does take place and it takes place intentionally. But while if I descend using my own will powers my descent will be followed by an ascension, if I descend subjecting myself to the forces of a foreign will it will not be followed by an ascension.
242. Realisation without asceticism is pure nonsense.
243. He who controls himself, controls the world.
244. By gaining power over consciousness man gains power over being.
245. While I do not have control over my circumstances I should at least try not to let circumstances have control over me.
246. What detaches bandha (bondage) from karma (action), and what will not let an action in the domain of deeds become fate, is not other than dominion.
[This is the principle of karma-yoga. For what binds man is not action itself, but the uncontrolled nature of an action - that is, an action in which the subject of the action is not maximally present.]
247. The most fundamental question, the »Who am I?«, which, with a concentrative-meditative-contemplative aim, was put into words by Ramana Maharsi, is in fact a question to which, in the sense of formulated-ness, no answer might be given. The question of »Who am I?« is a question but not in the sense in which questions are questions. The question »Who am I?« is the key sentence of ranging myself, formulated in the form of a question: orally it is still a question but internally not.
248. It is possible to fix one’s attention on anything, but one can only concentrate (sanskrit dh÷ran÷) on an intuition or at least the place of a not long departed intuition.
249. Attempting self-correction in the domain of unrealisable tasks is an excellent opportunity for man to avoid making corrections in himself.
250. There is hardly a better chance for man to exempt himself from the requirements of realisation than by setting himself such high norms which he surely cannot attain.
251. Making haste is from the the devil, as well as delaying.
252. »As it is possible«: only this is left open for the man of today.
MASTER AND DISCIPLE
253. The acarya, the guru and the buddha in fact have only one absolute and inalienable attribute: whatever form they should take, with their work they never increase darkness.
254. If a disciple is apt the master will appear - as it is maintained in India. We could put it like this: He who is apt will dream the guide into his own dream-of-being.
255. From where one knows a given thing only seemingly justifies anything; in fact it justifies nothing. If someone really knows something it matters not whether he heard it on a tram or learnt it from a master.
256. He who cannot find the discipline in himself cannot find the guru in himself either.
METAPHYSICAL REALISATION
257. Mere existence (datum) is not something that has been realised. He who finds himself in life loses himself in death.
258. The realisation of Myself means the creation of Myself - to become the cause and causer, that is the dominator, of my own being.
259. The ultimate goal is salvation, but there is still a goal, an absolute goal, beyond this ultimate goal: the awakening. A goal is just in this sense a goal: a goal is a goal for this absolute goal exists - since without an absolute goal there could not be relative goals either.
260. There is no such cosmic level relative to which there is no higher cosmic level. And there is no such cosmic level relative to which there is no lower cosmic level: wandering in the cosmos can be endless - and this is exactly why metaphysical realisaton is not a further piling up of levels, but an absolute breaking through of dimensions.
261. Realisation takes place on the very route on which becoming took place - only the other way round.
262. Only that can come true which has never ceased to exist.
263. One should not experience something that is somewhere - be it close or far - I have to experience myself, that which is here - only without any personal or cosmic boundaries.
264. The Goal, which is in the infinite, is forever present.
265. To be infinitely Myself: this is the Goal.
266. Realisation is the realisation of myself as the Absolute.
267. Man’s real task is to transmute himself from individuum isolatum into Individuum Absolutum.
268. The goal is to get from identification to the autonomous identifier. This is the goal - the goal which determines the way, determines the starting point and in this the goal and the starting point turn out to be one.
269. If I turn myself totally to myself no power remains beyond me. The dethronement of the »other« operating above me means that I deprive myself as not recognised myself of sovereignty and put myself as recognised myself into power. For the recognition of myself is the same as the realisation of myself and the realisation of myself is the same as being free and sovereign.
270. Yoga is realisation - absolute Self-realisation; such a self-realisation that takes man out of the human world, out of the world of existence and along a path that he has opened up in himself, leading him to the Centre of being, which is beyond being.
271. To awake is the same as to awake to Myself. For though in every moment I am Myself, yet not absolutely. If I turn myself through myself totally to myself: that is awakening.
272. Realisation is the realisation of object and subject. If, however, this unity is realised in the object, it means the destruction of the individual. In the course of realisation unity should be realised in the subject.
273. In realisation I should reduce myself towards actions from objects and towards the subject from actions. In the opposite direction one can never find the essence - unless I recognise myself in beings. For in objects as objects it is impossible to find the essence; in objects, however, as subjects which are realised through actions, it is possible.
274. Total realisation is the unity of the centre and the periphery.
275. Absolution is not a private achievement. Awakening is the awakening of being.
276. With the awakening of man the whole world awakens.
[As in the case of common dreaming where with the awakening of the dreamer his whole dream world, reintegrated into the dreamer himself, awakens.]
277. When I reconstruct myself, I reconstruct the world.
278. He who becomes a buddha, realises the totality of being.
279. Yoga is a way through which I gain power to do being.
280. Absolute Self-realisation is the absolute realisation of being, in which it comes to light that I, atemporally, am the creator, sustainer and transmuter of being.
281. Nirva¬a is nothing other than the deflammatio of the »other«.
282. Nirva¬a is neither in a concrete nor in a figurative sense a place, which waits for one to arrive. It is, in fact, not possible to enter nirva¬a as we enter a room. It is realised by and with my entering it. Anyway, it is not different in our most ordinary everyday life...
283. Man has a cosmic task, but his ultimate goal lies beyond the cosmos. This ultimate, absolute goal which is beyond the cosmos is nowhere else but here - nonetheless, between my hic et nunc personality that is in the cosmos, and my hic et nunc personality that is beyond the cosmos, there is everything: heaven, hell and purgatory, the worlds, the chaos and the cosmos.
284. Metaphysical realisation, ultimately, is open to anyone, but it does not mean at all that everybody is fit for it. For only those are fit for metaphysical realisation who represent the ascending and upward aspect of the unique, Universal Man.
[i.e. - as it is stated in the 120th aphorism - every single man is the versional incarnation of the Universal Man.]
285. Principally, metaphysical realisation is open to every man, since almost directly behind and above the person stands the Subject; practically, though, only the elite of the spiritual elite have a chance for realisation, for the totality of existence, the whole cosmos lie between person and Subject.
286. Incapability for realisation, first and foremost, can forever be attributed to a lack of pistis.
287. The terror of annihilation is only a second-grade primary terror; the first-grade primary terror is the terror of awakening.
288. In the process of realisation even descent can have its own place, provided it is under control.
289. Realisation, and what is realised in realisation, is not a reward but a result.
290. Every being awakens - but not according to its own identification.
[Reference to the views called »happyendist« by Julius Evola, according to which everyone attains liberation in the end. Since he who not awakes not as a result of his autonomous endavours, but at the end of a world cycle -when everything returns to the Metaphysicum Absolutum -, this awakening, concerning his self-identity is equal to annihilation.]
TRADITON AND ANTITRADITION
291. Tradition means a handing over (latin trans-dare): the handing over of a supertemporal circle of principles here in time.
292. Tradition is the atemporal thrown into temporality.
293. Knowledge of the origin, knowledge of the path, knowledge of the all-transcending, ultimate goal: this is metaphysical realisation.
294. Tradition springs forth from the eternal, points at the eternal, and in the human modality of being represents the aspiration towards the eternal.
295. Metaphysical tradition is at the same time solar and polar: polar for though it appears in the earthly-human sphere, yet it is of heavenly origin and for this reason its origin is not subject to the whirlpool of existence (samsara), it is solar for the powers characteristic of my self-awareness which provide the rule of the auton are present in it.
296. There is only one primordial tradition for there is only one metaphysics, and there is only one metaphysics for there is only one being.
297. Tradition can never be identified simply with metaphysical doctrines or with symbology bearing a doctrinal value, and even less with the archaic documents that present these. Tradition is the total acceptance of a world and the total denial of another.
298. Metaphysically speaking, tradition is nothing other than »remembrance«, and the bearing of the connection with the origin. Modernity, however, is not only the lack of this »remembrance«, but at the same time the denial of this metaphysical »remembrance« and aims at the destruction of every kind of representation of remembrance.
299. The most sinister thing is forever if something subsists, but not truly; this is really much worse than if it disappeared. Since if something does not truly subsist, it will sooner or later come to function as a caricature and antithesis of the original.
[It especially refers to those legitimate traditional, spiritual and initiatory organisations which have maintained their continuity, but whose original features have gradually faded away or turned directly to their opposites.]
300. Each and every language is a tradition.
301. In the earthly-human sphere there cannot be a bipolar opposition bigger and tenser than of that between tradition and antitradition, and traditionality and antitraditionality, respectively.
302. Antitradition can be understood only from tradition; it cannot stand by itself.
303. Since the offensive form of antitraditionality appeared, the slightest compromise between traditionality and antitraditionality has been an enormous antitraditional triumph.
[An example: »Catholic-Marxist dialogues always implied the defensiveness of the Church and the success of Marxism - regardless of the fact that in the course of these dialogues it was invariably the Marxists whose performance was weaker than that of the Catholics. Since the very fact that in religious circles the question was not whether to send Marxists to the stake but to find the common ground among the opposing views, demonstrated the defensiveness of the Church. For Marxists it was not the outcome of the dialogues which was important but that the Church started to »court« them.« (András László)]
304. A traditional man should become a scholar in antitradition.
ANTITRADITIONAL FORCES
305. Antitraditionality is nothing other than the creating of confusion in the relationship between the existent world and the centre of the existent world so as to make it impossible to find the way back to the centre.
306. Antitraditionality is not a mental question just the same as it is not an emotional question; it not a question of a mental defect just the same as it is not a question of an emotional derailment. Antitraditionality is a question of habitus: it is the view of a completely new and degenerated type of man.
307. Those forces that manipulate the world, so that they can work undisturbed, want to accomplish two things: first and foremost that their existence be questioned, and if this does not work, they would at least like to appear undefeatable.
308. The dark forces that operate in the world also perform tiger-riding, but in fact it is contra-tiger-riding. True, they ride the tiger, yet not by sitting on its back, but by clinging to its belly and allowing themselves to be carried by it.
[»Tiger-riding« is a tantric symbol of Far-Eastern origin. The tiger is a symbol of the destructive forces which snatch away. According to Far-Eastern symbolism the yogi is able »to sit on«, »to ride« these forces, then to turn them towards the direction of realisation. In this way the forces - for example, sexuality or fighting - which bind common man more and more to the world of existence, take the yogi towards his ultimate goal.]
309. Disintegration can also be seen on the surface. The act of disintegration, however, is forever under the surface which makes it even more difficult to notice it.
310. The path leading to chaos is not yet chaotic, only in its ultimate phase. For, though a chaos-creating force is creating chaos in its course, it necessarily gets structured into dark order of things.
311. If we are to define in the most general manner under what rule the world is at present, we should most aptly use the term »scotasmocrateia«.
[Scotasmocrateia is a neologism of András László; it denotes the »rule of darkness«.]
312. That idea of genus to which all the ruling trends belong today and of which the latter ones are merely adaptations for their own domain, is scotasmocrateia, that is the rule of darkness.
313. In the disintegration of the world the same type of forces work as those related to the disintegration of the processes of consciousness in the strict sense of the word.
314. That which is in opposition to what transcends life, ultimately, is in opposition to what belongs to the domain of life - for life gets life from what transcends life.
315. As the forces of modernity first annihilate the connection with the supernatural and ruin man’s relationship with nature and only then destroy nature, in the same way they destroy the connection with what transcends life first and only then annihilate life itself.
316. Arhythmicity is one of the most dangerous weapons of antitraditionality against all aspects of life.
317. First, only he who maintains his principles is considered a fool (though he is not), then it comes true that only the fool maintains his principles...
318. Those things which are usually referred to as superstitions are in fact innocent and harmless superstitions. The harming and harmful superstitions appear in totally different forms such as evolutionism, antihierarchical views, beliefs in the equality of mankind and as all those phenomena which, philosophically speaking, belong to the realm of humanism.
319. Though in romantic anti-modernity there also appears a resistance against the dark forces of the modern world, yet the claws which reach from the darkness towards man’s soul get stuck even in resistance itself.
320. It is the inherent nature of every destructive force that in the end it undermines itself.
THE DARK AGE
321. The meaning of modernity, in which man becomes more and more subject to negative forces, can only be properly measured by those who know that becoming a subject to positive forces is also a negative thing.
322. Modernity is itself antitraditionality.
323. Modernitiy is an offensive form of antitraditionality.
324. Kali-yuga means that what is below my personal self starts to determine my personal self more and more, in the sense that it hinders the reduction of my personal self to my hyperpersonal Self.
325. Modernity is that which is hostile to realisation.
326. Modern man is modern, that is antitraditional, antispiritual and antimethaphysical because with his outlook and tendencies he does not turn towards the Source but towards the end of the currents, a kind of ocean in a negative sense.
[An ocean is simultaneously a symbol of the two, positive and negative, extremes of possibilities: as a positive symbol it symbolises the totality of being of God which is the ultimate goal of the follower of a spiritual path; as a negative symbol it represents the melting into the unqualified root-nature of the existent world, into the pure passive potentiality. Naturally the latter means the annihilation of the individual identification, that is the individual involved in the process.]
327. Modernity is anti-centre, but this does not »disturb« the centre at all. Being anticentre disturbs the effort which aims at reaching the centre.
328. Modernity is the way to conformity - the way to conformity forever in the direction of the lowest.
329. Kali-yuga is characterised mainly by the passionate clinging to the continuous deterioration and disintegration of consciousness.
330. The last phase of Kali-yuga is the period when the poisons having been held back so far are being emitted.
331. »Being devoured«: this is the fundamental word for what the rule of darkness realises; being devoured, which is followed by annihilation.
332. Kali-yuga is not merely a state but a threatening and devouring throat.
333. The disintegrating forces of darkness are living forces, living forces that bring death.
334. As a human life subjugated to illness is not only ill but is also spreading illness, just the same way a »dark« man is not only »dark« but is also spreading darkness.
335. The forces of darkness can gain power in the world only because they have already gained power in the soul.
336. That which surrounds man is the reflection of his inner world.
337. With a pinch of salt one could say that everything maintained in the world at present is false or utterly valueless or explicitly represents some kind of dark counter-value.
338. The present time as a temporal interval can have positive manifestations but just as much as these do not represent the present time as modern present time.
339. What prevails at present is so bad that what is slightly better than this still cannot be considered good at all.
340. In order to be an arya, that is twice-born, one has to be thrice-born: he has to be born as an anarya, he has to be born in a way that potential aryaness should come alive in him, and in the end he has to be born as a full member of an arya caste.
[Originally, in India only those could be a full member of the three upper - arya - castes (sanskrit brahma¬a var¬a, ksatriya var¬a, vaisya var¬a) who went through a caste-initiation. The members of these three castes were called twice-born (sanskrit dvija). The members of the fourth - an÷rya, that is non-÷rya - caste did not have to go through a caste-initiation to actualise their caste-membership.]
341. Kali-yuga is present in the consciousness, in the strict sense of the word, in the human psyche, in the spiritual manifestations and deeds of man, just as it is present in the surrounding world, in buildings, in music, in the different manifestations of artistic trends and in the very processes of nature. Wherever man directs his attention, be it inward or outward, he is everywhere surrounded and ruled by a world which is under the aegis of antitraditionality - that is being cut off from God, heaven, transcendence, superiority and the essence.
342. The present time as a modern time, that is, an antitraditional time in the extreme, is the time of negative dominances. And it holds true even on the level of the most base profanities: for example, a young and healthy man feels bad much more often than good, he is much rather depressive, sad and gloomy than luminous, happy and joyous.
343. The present age - as René Guénon put it - »is the crisis of the modern world«. Yet, the modern world without any inner crises is ab ovo the crisis of the world itself. When the crisis itself gets into crisis, it will not come about in the sense as if a traditional world were to take the place of the modern world but in the sense that the modern world as one built on materialism - that is on a view representing lifelessness, destruction and even active forces of death - reached a phase when the destructive and necrotising forces let loose by materialism are starting to disintegrate modern world itself.
344. Modernity is not a stiffened, static reality, but a dynamic process, which is continuously working to make itself darker and darker.
345. Descent is not merely a monotonous descent. Phases of sudden halts, sharp falls and slow descents are changing - but these take place in the process of a monotonous descent.
346. Exactly as in the demential phase of paralysis progressiva there are lucida intervalla, but they come about more and more raerly and are less and less luminous, in just the same way in the last phase of the Kali-yuga there can be lucida intervalla, but those who examine processes in their total coherence cannot be deceived by these.
347. Modernity is maximal just now.
348. Once darkening could be perceived in fifty or a hundred years. Now it is perceivable every five years.
349. An age, in which wisdom means cautiousness, and cleverness sly cunning, in an age where honesty is paired with foolishness and mental disorders, and - here comes the saddest! - in which honesty is quite often in connection with a sallow mind and pathological mental states, cannot be other than an age with a downward ending.
350. An age, which gives much more chance for darkness than for light, is quite justly considered damned.
351. Nothing illustrates better the nature of an age than that which succeeds in it: the higher or the lower, the good or the bad, the angelic or the demonic. And today - looking at it from a »bookmaker’s« point of view - the victory of the worse is incomparably more probable than that of the better.
352. He whose aim is decline, failure and fall can be sure of his success.
353. All that is directed toward fall starts with infinitely great advantages.
354. The truly spiritual axiom, according to which omnia vincit veritas holds true today, broadly speaking, only in escatological perspectives.
355. At present darkness does not live in reservations, but is flourishing everywhere - whereas spirituality does not even live in reservations.
356. In the past five hundred years a new type of man has appeared, who rejoices if something or someone turns out to be valueless, base or non-existent. Since only a degenerated type is capable of rejoicing if the world gets poorer.
357. Most of the modern theories are false to such an extent that those views which are directly contradictory to them are false as well.
358. Most of the modern conceptions are false to such an extent that it is not enough to change a modern concept for one which is opposed to it by 180 degrees, but it has to be replaced with one that is opposed to it by 540 degrees.
359. Kali-yuga cannot leave any disciplines unturned: it is massively present in each.
360. Into the general obscuration special, intensifying and darkening forces join on the level of the different processes of consciousness: every process of consciousness is attacked separately by these forces; every process of consciousness has its own »devil«.
361. Today’s man has gradually built a denatured world for himself: he has already been cut off from the supernatural, and now he is about to take leave of the natural.
362. It is not so much that the number of miracles is getting very few and far between which is characteristic of the modern world, but rather the almost absolute exhaustion of the spiritually orientating power of miracles. If let’s say someone appeared who surpassed all the previous magicians, and wandering about the world resurrected all the dead in the cemeteries, what would happen then? Would everyone convert »crying peccavi«? Probably not. They would say: »There seem to be things like this.«
363. Behind today’s most complicated theories there lies immeasurable poverty of thought.
364. The specific blindnesses of the dark age as a rule cloak themselves in rationalism.
365. The forces of darkness work with some kind of subconscious consciousness and clock-like regularity so as to make the manifestation of positive things possible only when they can no longer have a real effect.
366. A machine is demonic for it contributes to the emergence of a considerable alienation between producer, production and product - and this is always accompanied by an inner alienation.
367. Though technology does not a priori contradict spirituality, it generally stands in the way of spiritual efforts, for it is generated from a mentality which is based on self-loss and negative self-denial.
368. It is never possible to leave earth in an earthly manner.
369. Wherever man goes with his earthly tools, he always takes his earthly conditions within himself.
370. The degeneration of the power of money is now beyond the realm of money as a concrete means of payment.
371. There is only one more demonic form of payment than timewage and that is piecewage. While in the case of the former the mere quantity of time spent on working is taken into consideration, in the case of the latter it is the number of the producer’s products.
372. Although journalism is incapable even of creating dark counter-ideas, the satanic forces which operate behind journalism are already capable of it.
373. There can be peoples who will not partake in the new golden age, but there are no peoples who would not partake in the dark age.
374. The aim is not to turn the process of Kali-yuga back, but on the contrary; it should progress to its end as soon as possible. Nonetheless, the absolute values should be maintained during this process of disintegration.
375. The forces of darkness and the forces of light in a way want the same in the present age: to make the kali-yuga progress to its end. But whereas the forces of darkness tend to annihilate the true values as well, the forces of light tend to maintain the true values in the course of kali-yuga so as to serve in the building up of a future golden age.
376. One has to accommodate himself to the modern world so that his powers will not wear him out - but not in the sense of bending and assimilating to it, but as a kind of acclimatisation; for he who gets acclimatised will not »serve« the climate but resists the climate.
377. Despite all its losing track, deterioration and dissipation, today’s world and the tendencies operating in it show one direction: the direction of nothingness.
378. Being in se is not poisoned; in alio, however, it is poisoned, lethally poisoned.
POSTMODERNITY
379. Postmodernity is a final and disintegrated state in the domain of modernity, something that is modern and disintegrated.
380. Modernity disqualifies each premodern formation, while postmodernity accepts all that is not formally modern, but it does not tolerate anything essentially not modern. This is why the postmodern should essentially be more modern than even the most modern, otherwise it could not expedite the destructive opus in which it reaches its purpose.
381. The postmodern state, in which everything can be manifested without any real consequence, and in which everything will be free, but nothing will matter, must be accomplished before everything falls apart in postmodernity. Without this, the final disintegration will not come about, since there would always be left certain positive remnants.
382. The definitely elaborated Weltanschauungs with sharp outlines are extremely dangerous for the dark processes of postmodernity. But the most dangerous are the Weltanschauungs with sharp outlines that have universal perspective.
383. If postmodernity had a basis of Weltanschauung, it would be postmarxism, for within the scope of the latter it is the easiest to discredit of all the weltanschauungs.
384. Postmarxism as a Weltanschauung is not only insignificant in itself, but it also makes everything else insignificant.
385. Postmarxism says that we should admit that we do not know whether being determines consciousness, or vice versa, whether consciousness determines being. What does this mean? It means that according to this approach not only being, but – horribile dictu! – consciousness as well, and also their relation to one another are objective realities existing independently from consciousness, therefore, nothing can be known about either of them.
PERSPECTIVES OF THE FUTURE
386. Once it took centuries to emanate perceivable descent; today it happens in decades, and we are approaching the time when we can measure changes in years, in months, in weeks or even in days. The time could come, when a sensible man wakes up in the morning realising that during his nightly rest the world has descended in a significant manner. And in the evening, he will go to sleep knowing that he is falling asleep in a significantly more degraded world than that in which he has awaken.
387. The pralaya following Kali-yuga is neither the discharge of the withheld poisons, nor the age of becoming intoxicated as Kali-yuga is, but it will be the age of intoxication with the emitted poisons.
[Each age -Kali-yuga too - is introduced by a pre-dissolving time (Sanskrit purva-pralaya), and followed by a post-dissolution time (Sanskrit uttara-pralaya). Between two successive ages there is always the post-dissolving time of the first one and the pre-dissolving time of the second one.]
388. People only become aware of crisis and catastrophe when the most extreme accidents, such as floods, earthquakes, epidemics and famine arrive.
389. We are not far from the time when even the truest postulations will become petty.
390. It is not impossible that there will come a time when some people will admit traditionality but from an anti-traditional point of view, when they start to tinker with Evola and Guénon, like they do with Heidegger now: »He is quite interesting.« - they say. And then we will be able to see a disgraceful miracle…
391. The effect of man’s depravation will become more apprehensible on deeper and deeper levels during the advancement of the Dark Age. At present, almost everyone is suffering from pneumatosis, and a considerable number of men suffer from psychosis; and it will not take long for that psychosis to become absolutely common. And there will come a time, when everybody will suffer from somatosis, particularly from intra-uterine-developed somatosis.
[Pneumatosis, psychosis and somatosis are general spiritual, psychic and corporal diseases, which necessarily manifest in specific ailments.]
392. Pneumatosis, psychosis and somatosis develop because - in the first person singular - I come into conflict with myself.
393. A time - which is not so far - will come when the technological civilisation collapses under its own weight.
394. A quantitative impoverishment and depression will follow the present quantitative proliferation of the human world.
395. Traditional man builds the golden age. Which golden age, the primordial or a new one? Neither this, nor that. There is no real difference between the two: he restores the quondam golden age, and he wants to create the new golden age.
SPIRITUAL DEVIATION - SPIRITUAL DECEIT
396. Deviatology, the study of deviations is an inherent part of paradoseology, the knowledge of tradition.
397. It is out of the question that all non-materialistic trends should ally with one another against materialism. There are trends that seem to be spiritual, but actually they are attached to even darker tendencies than materialistic atheism.
398. Those who come from India, and recently even from Tibet, both to Europe and to America where they provide some sort of spiritual help (which helps nobody) to Western men who have sunk into materiality, rather accomplish a comprehensive, dark and demonic mission.
399. The modern world has no initiation, and no spiritual path belongs to it, since the modern world has extinguished the old mysteries, and no new mysteries can come up in this world. All that can be spiritually manifested in this world can only be realised against the modern world, and against its forces.
400. As authentic initiation withdraws from the world, pseudo-initiation and contra-initiation take its place. As initiatory centres disappear, so multiply by tens of thousands pseudo-initiatory and contra-initiatory centres.
401. This age does not create new mysteries like certain contemporary pseudo-spiritual trends proclaim; it rather produces new deviations in an inexhaustible manner.
402. In the past, superior men were searching for decades to contact an initiatory centre. Today posters of advertising pillars offer half a dozen gurus simultaneously.
403. All the conditions that lead and keep one astray are in place today.
404. As light magnetises certain insects, so spiritual darkness attracts the overwhelming majority of people.
405. Darkness can not be recognised by its declaring itself to be dark. Things can not be accepted at their nominal value. Most things are not what they say or what they show about themselves.
406. There is no ab ovo protection against being led astray spiritually. The only way one can avoid spiritual errors is with one’s own spiritual awareness.
407. Each school that builds not on conscious inner activities is a dark one without exception.
408. The easily accomplishable tasks ordained with merciless rigidity show the pseudo-spiritual schools’ obvious hypocritical nature.
409. It is not sure whether schools that focus on transferring doctrine rather than teaching praxis stand on the side of the light, but those who teach only praxis are definitely on the side of the false light, or that of darkness - representing either imposture or »satanicity«.
410. Today, those who beyond the contingent conveying of doctrines also teach elements of praxis - virtually everyone - cannot be real masters: they must be impostors or pseudo-gurus representing deliberately satanic forces. Tertium non datur.
411. (Pseudo-spirituality) The more diligent someone is, the greater the trouble he gets into.
412. Most contemporary spiritual doctrines are collections of commonplaces: sentimental bundles of banalities.
413. Initiation cannot be transferred like chewing-gum, since both its transmission and its reception requires quasi-super-human qualifications, a lack of which in either hinders the transfer itself. Most often there is a lack in both.
414. The false supposition that eventually everybody can meditate and does not do so only because of certain reasons - e.g. he is lazy -, is made in the very frequent cases when man is called upon to meditate.
415. One who says that he is practising yoga (and the expression itself is already repellent) almost certainly has nothing to do with yoga. Yoga is the asceticism of spiritual transmutation.
416. It would be favourable if degenerate people had no ambitions. Unfortunately, many of them - and a quite significant number - have ambitions, more over they suffer from ambition-hypertrophy.
417. (Spiritism) The spiritual goal of man is to take the Absolute as its aim by transcending himself into the super-human state of existence. It is not his goal to transport different entities from other states of existence into the material state.
418. Happy end is a common characteristic of occultism penetrated with evolutionism: everybody progresses, though with drawbacks and tumbles here and there.
419. (»Reincarnationism«) During their incarnations, people are sorely tried and seriously jeopardised, they almost fail, but in the end, like in a movie from Hollywood everything turns out very well.
420. Every force roused inadequately, that is, not pervaded with spirit, functions as a force of death.
421. Finally, it is laziness, i.e. a defect, that often saves the followers of pseudo-spiritual paths from winding up in mental catastrophes.
422. Not only true spirituality withdraws continuously; spiritual deviations also decline quickly, which makes them even more faulty and dangerous.
423. Der Teufel ist Gottes Teufel: »Devil is the Devil of God«.
NATURE AND SUPERNATURAL
424. Man’s origin is essentially not natural, which can also be said about nature itself.
425. The protection of the superhuman, the superlife and the supernatural should always precede the protection of man, life and nature.
426. Nowadays, surpassing the naive view of nature takes place by means of abstraction, whereas it should take place by a process of transcending. Abstraction is always bifold: on the one hand, it is abstraction from the naively perceived entity of a particular reality, and on the other hand, it is the abstraction from spirit. Transcending leads to a real zenith, since it surpasses the naive view of nature towards the origin of beings.
427. Everything that is against the supernatural also turns, sooner or later, against the natural.
HUMANISM
428. Humanism is typically an anti-human view, which wants to despoil man of his own superhuman origin and of his own superhuman aims.
429. Humanism is such a special way and view which prepares for a subhuman state.
430. Humanism is not simply humanism, but it is the humanism of homo humus, the man who turns towards the earth and is bound to the earth.
431. From the philosophical point of view, humanism does not mean the accomplishment of humanitarian goals, but it means that man wants to define his destiny solely on the human level with tools of merely human order.
MATERIALISM
432. Essentially, there are two kinds of materialism: material materialism and formal materialism. The latter is a declared materialism, while the former is the consequence of the impotence of the consciousness: when the power of the spirit can not resist the influx of the psychic and corporal contingencies coming from beneath.
433. Materialism is a philosophical school that stylises and articulates naive realism, that is, a view that only wants to see the surface of the surfaces.
434. Materialistic objectivism is the most inferior philosophical approach.
435. Materialism separates man from the superior worlds not by its teachings, but primarily through the situations and formations of life, since what is becoming corrupt, also depraves, and what is destroyed also works as a destructive force through its residual-like nature.
436. There was no materialism before the 6th century B.C., - it would have been impossible.
437. The English Civil War had a protestant nature. The »great« French Revolution was deist. The Russian Revolution was directly atheistic. The grades of descent of modern times are: Protestantism ? Deism ? Atheism.
438. The real materialistic-atheist is eventually a disguised anti-theist: he knows that there is God, but still he denies it in revenge. He is angry with God, because He forbids him something, and since he cannot bear to be restricted, he denies His being.
[One of the slogans of the Paris Commune was: »There is no God, and even if there were, He should be shot-down.«]
439. Man generally considers something real when he is unable to cope with it, and the more powerless he is, the more real he considers that thing to be. This is why the sense of touch is the chief sensation of verification, since this is when one meets with the most impenetrable, against which man is the most helpless - in fact, during touching he only experiences the weight of his own body or of a part of his body. At the same time, there is nothing less real for the man of the dark age than that which is so much in his power that it is identical with him. He is unable to apprehend himself as the subject of every action, because he does not experience any resistance against and impotence towards his very self. This is called viparyaya in the Hindu tradition.
440. However much the Marxist view made itself loathed in the socialist era, its strong effects can be clearly appreciated even in the case of those who stood against it.
441. Materialist atheism in the countries of Bolshevistic terror was an anti-religious anti-religion which became the established state religion.
OBJECTIVISM
442. Naive realism is a very common Weltanschauung with which nobody identifies himself, since nobody declares that »I am a naive realist.«
443. (Naive realism) The error is never in the perception itself, but in the inter-relation of perception and thinking.
444. Each »objectivism« is the result of some kind of defect of awareness.
POLITICS
445. Politics prompted only by politics can only be negative; only politics inspired by metapolitics is justified (has a reason to exist). In the same way, apolitics prompted by apolitics can only be negative, and solely apolitics inspired by metapolitics can be justified.
446. It is unnecessary to go back too far in the past to reach a state where there were no signs of the left-wing attitude.
447. As the stately, political and societal projection of traditionality is the right
-wing attitude, thus the stately, political and societal projection of anti-traditionality is the left-wing attitude.
448. Traditionality manifests itself in the earthly-human-societal-stately sphere as a right-wing attitude, and it is not a moderate, but a maximally right-wing attitude.
449. Spirit is ab ovo aristocratic.
450. Spirit is always theocratic, autocratic and aristocratic.
451. It is not possible to keep the right-wing attitude within bounds.
452. The criterion of each real dominion is the suprematia realivera - the real and true superiority -, which is the result of spiritual supremacy. If there is no real and true superiority then the dominatio, the dominion, cannot be real. And if the dominion is not real then one cannot speak about the real potestas, about the real possession of power, only about the illegitimate possession of power (usurpatio illegitima potestatis). Unreal dominatio is sufficient for the latter. And why is this dominion not real? Because there is no real and true superiority, that is, one can not be »nominated for« supremacy. Those who usurp power can be nominated, but the real representatives of supremacy are not nominated, they either possess supremacy or not. If there is no real dominatio then a usurping power becomes manifest, that is, a usurping of those elements of power that are related to aggression. The usurper can only usurp the aggressive features [of power] because everything else needs real power. Aggression does not need the real power of a personality, it only needs machine-guns and batons.
453. Mundane supremacy (superiority) is based on spiritual supremacy, mundane dominatio (dominion) is based on spiritual dominion, and mundane potestas (power) is based on spiritual potestas. This was the principle of the ancient monarchies.
454. The more the Dark Age evolves, the more the centre-consciousness and its political projection - the idea of kingdom - disappears.
455. The monarch is stationary in its essence, and so is the centre or the axis.
456. Iupiter Stator means not only »Jupiter the Founder«, but also »Jupiter who halts«. This is because establishing something is nothing other than halting something.
457. The divine king of Rome, Iupiter Stator was both a Founder and a Halter, one who maintained timeless eternity in its stator-nature in real time. The original meaning of the state is