JuliusEvola.NET
Main views in his own words
ariyaBuddhism
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the man who was later known as the awakened one
that is
the buddha
was the prince siddhattha
according to some
he was the son of a king
according to others
at least of the most ancient warrior nobility of the sakiya race
proverbial for its pride
there was a saying
proud as a sakiya
this race claimed descent from the so-called solar race and from the very ancient king iksvaku
in fact
the same royal and solar origin is attributed to the doctrine expounded in the bhagavadgita
a doctrine that was revealed after a period of oblivion to a ksatriya
that is
to an exponent of warrior nobility
and that shows us how the path of detachment can also produce an unconditioned and irresistible form of heroism
the buddha said
I have seen the ancient path
the path trodden by all the perfected awakened ones of olden times
this is the path I follow
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the path shown by the Buddha is only suited to a very small minority
gifted with exceptional interior strength
as someone has rightly said
it is no milk for babies
nor does it provide metaphysical feasts for lovers of intellectual speculation
for him who goes this path spirituality has become an aim
the object of a reconquest
the final limit of a reintegration to be carried out by one’s own virile efforts
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the gift of dharma
(the law
or way)
this way
revealed and actualized by such eminent beings as the buddha
will always remain the principle of vaivagya and of udvega
the disgust and inner turmoil that tear away the "noble ones" from mere living
arousing in them the sensation and the nostalgia for a truer
freer
more powerful reality
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...what arises in some people is the sensation that earthly life is something to which
prior to our becoming terrestrial beings
we have committed ourselves
both as an adventure and as a mission or a chosen task
undertaking a whole set of problematic and tragic elements as well
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the classic ideal is different from the condition of natural man
as yet unawakened to any truly supra-natural calling
the spirit is so dominant that under certain favorable spiritual conditions it molds body and soul to its own image
& thereby achieves a perfect harmony between the inner & the outer
one must place oneself at that level where didactic confusion cannot reach
& where all dilettantism
& arbitrary intellectual activity are excluded
where one resists energetically
every influence from confused
passionate desires
& from agressive pleasure in polemics
where
finally & fundamentally
nothing counts but
the precise
strict
objective knowledge
of the spirit
of the primordial tradition
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the only qualitative standard
is the degree of more or less perfect realization of the nature proper to a person
there can be no doubt that
a woman who is perfectly a woman is superior
to a man who is imperfectly a man
just
as a farmer who is faithful to his land and
performs his work perfectly is superior
to a king who cannot do his own work
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civilization breaks down into epochs and disconnected cycles
at a given moment and within a given race a specific conception of the world and of life is affirmed from which follows a specific system of truths
principles
understandings
and realizations
a civilization springs up
gradually reaches a culminating point
and then falls into darkness and
more often than not
disappears
a cycle has ended
perhaps another will rise again some day
somewhere else
perhaps it may even take up the concerns of preceding civilizations
but any connection between them will be strictly analogical
the transition from one cycle of civilization to another
- one completely alien to the other -
implies a jump
which in mathematics is called a discontinuity
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I am
yesterday
today
and tomorrow
and the power of rebirth
I know the abyss
that is my name
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JuliusEvola.NET
ariya awaken !
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be indifferent to the demon of dialectics
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don't persuade
don't dissuade
say only truth
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don't think
don't desire
see only truth
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III
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don't close yourself
be free
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neither equal
nor superior
nor inferior
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know and see reality
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strenuous training is the most important thing for the achieving of truth
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become eye
become knowledge!
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each man is master of himself
- there is no other master
by ruling yourself you will find a rare and precious master
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alone you are in the world and without help
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III
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do not let your own imperturbable mind be troubled by pain
and do not reject a just pleasure
persist in it without attachment
- craving does ill and aversion does ill
and there is a middle way by which to avoid craving and by which to avoid aversion
a way which gives sight and vision
which conduces to calm
which leads to clear vision
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desire
- formed only because of a preoccupation of the mind
that
in turn
is established only if there is present something which we may call an obsession
a possession
(papanca-sanna)
banish the inclination
then witness the sight that pained you before with calm and indifference
what if I were to abandon this favoring
- in the same spirit as you might say
why do I run
what if I were to walk calmly instead
- but why am I walking
I wish to stand still...
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solitude is called wisdom
he who is alone will find that he is happy
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thought does not like being watched
does not like being seen
this irrational and parasitical development of thought takes up a large part of our normal psychic life
and produces corresponding areas of reduced activity and of reduced self-presence
the state of passivity is accentuated when our thought is no longer merely "spontaneous" and when the mind is agitated by some emotion
some worry
hope
or fear
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he who proceeds alone and contemplative
on whom neither blame nor praise have effect
who like a lion
feels no fear at the noises
(of the world)
who
like a lotus leaf
is not touched by water
who guides others
but whom others know not how to guide
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time may be conceived
as the simple
irreversible
and linear
order of the contents of human experience
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as the ocean is pervaded by a single taste
that of salt
so this law and discipline are pervaded by a single taste
that of liberation
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detached life
=
as free as air
is connected with a feeling of being satisfied with knowledge and experience
this spirit is open to everything
to every impression
and is
for this very reason
elusive
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cathartic action of gradual elimination of the power of the "intoxicants" and of the manias
- of the asava
- do not be held back by
attached to
inebriated by enjoyment
(in a general sense
also in relation to neutral states)
so that in the "five groups of attachment" thirst does not become established
much less embittered
- completely banish
extinguish that which in the desires is clinging to desire
snare of desire
vertigo of desire
thirst of desire
fever of desire
concerns
direct evidence of consciousness
&
unconscious tendencies
(upadhi - sankhara)
cathartic development of consolidation
"sidirealization" of one's own energies
leads to the limit of individual consciousness
(includes the virtual possibility of self-identification with being that is
with the theistically conceived divinity
- if this is rejected
one passes into>>>)
the realm of panna
in which the liberated
&
dehumanized energy
is gradually taken beyond "pure forms"
(rupa-loka)
to the unconditioned
to the non-included
(apariyapannam)
where mania is extinct
&
ignorance is removed
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consciousness in conformity with knowledge
this is the way
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when we perceive the world in a material way
and do not realize that we are merely perceiving symbols
in reality we are only perceiving an illusion
or maya
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according to an initiatic axiom
you must not seek power
it is power that must seek you
in our tradition power is feminine and seeks a center
he who knows how to give a center to this power through his own renunciation and hardness created by domination of his soul
by isolation and resistance
power is unfailingly attracted to such a person and obeys him as her own male
being is the condition of power
an impassibility that does not look at it
is what attracts it
power eludes desire for power
like a woman shunning the lustful embrace of an impotent lover
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we have to come to grips with the samsaric entity that we're associated with
and which constitutes our double composed of thirst
likened to an enemy that gets himself employed by his adversary and gains his confidence
so that he may then defeat him by treachery
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some general principles recommended for practice of initiatic disciplines
1. desire
hope
expectations
inexorably lead away from results
2. all of the esoteric exercises are fruitful only when they are loved and willed for their own sake
almost as if they had a purpose in and of themselves
3. the persistent lack of results even after constant and serious efforts may be just a test
4. to find all of this natural is already a result
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the occultist
he only cares to make some things occur
he calmly and coolly establishes the means and the conditions
he acts
and that is all
he does not adhere to his action as if it were his own
above all he does not talk about it
nor does he care about the outcome
the action is a mere instrument
he is immune from the mania of "self-affirmation"
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being a slave of "necessity"
(ananke)
man is passively led by the "current"
according to a law that the initiate attempts to break
therefore
he needs to fix the power of his human soul
to suspend it and to keep it firmly under control
through the higher power he has received
- only then the bond will be removed
through the change of state
his "anguish" will dissolve
the self will breathe the "cosmic air" that is the ether of liberty and liberation
a being-in-no-place
and a freshness made of immaterial activity
this "cosmic air" is the "ether of life" or "ether of the living" echoing in a spiritual form of sound
in syllables of clarity and enlightenment
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with a heavenly
clear
and otherworldly eye
he sees beings appear and disappear
vulgar and noble
beautiful and ugly
happy and unhappy
- he clearly sees how beings continuously reappear according to their actions
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to be attached to no thing is contemplation
if you understand this
you will never cease to contemplate
even as you go
stay
sit or lay down
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the affirmation*
of an ascetic vision of life (1)
is today particularly necessary in view of the unparalleled force of the "telluric" (2)
and samsaric (3)
element in the modern world.
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* - affirmation of a background of pure transcendency (4)
/ to balance a world that is ever more & more the captive of immanency
- mastery over oneself
/ he who goes, stands still - he who stands still, goes
~
(1) will for liberation
liberty
unconditionedness
unbreakability
(2) moved by forces that are bound up with the elements of "mass" and "quantity"
(3) becoming
life
movement
development
history
- contingency
relativity
irrationality
conditioned
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(4) leading upward & beyond
- metaphysical reality directly intuited
unconditioned
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self-sufficient and not needing anything but self-sufficiency
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those who have what they need in themselves
require nobody's help
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history is degeneration because it shows the universal decline of earlier cultures
&
the decisive and violent rise of a new universal civilization
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all cultures can be divided into two main types
1/ traditional cultures (1)
spirit
- understood as a power that is mightier than any merely human or material one
- victorious & creative presence in the world of that which is not of this world2/ "modern culture" (2)
rationalism
individualism
- the individual degenerates when he uses his fundamental freedom to deny the spirit
and to exist only for himself
- the organism looses its unity as the metaphysical tension gives way
~
(1) the axis of these cultures
&
the summit of their hierarchical order consists of metaphysical
super-individual powers & actions that serve to inform and justify everything that is merely human
temporal
subject to becoming
&
to "history"
world-view which had at its center the memory of a process of degeneration
slow obscuration
or collapse of a higher preceding world
(2) anti-tradition
&
exhausts itself in a construction of purely human & earthly conditions
and in the total development of these in pursuit of a life entirely detached from the "higher world"
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it is impossible that the higher can emerge from the lower
and the greater from the less
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logical error underlying the whole doctrine of evolution
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natural law
=
every living being starts with birth
growth
and strength
then come old age
weakening
and disintegration
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immanence
the presence of the marvelous thing in man
the living chaos in which all possibilities reside
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world of the authentic bearers of the spirit
or of tradition
hierarchical conception of culture & the state
- doctrine of spiritual action as an "action without acting"
speaks of the "unmoved mover"
symbolism of the "pole"
unalterable axis
("arctic cross")
"olympian" spirituality
and genuine authority
way of acting directly on its subordinates through "presence"
/ simile of the magnet
- the essence of hierarchy is that there is something living as a reality in certain people
which in the rest is only present in the condition of an ideal
a premonition
an unfocused effort
/ the lower one subordinates to his own true "self"different fromworld of the rationalist
humanistic spirit
individualistic way of thinking
dualistic conception of culture & the state
- pursue people as to seize them and put them in their places
- in short, they "manage" people
or have any personal interest in setting up and maintaining those hierarchical relationships by virtue of which they can appear visibly as the rulers
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never look outside for what you need
until you have made use of the whole of yourself
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when we are dealing with the path of awakening of the ariya
a "nobility" and a special internal initiative are always presupposed
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every distraction must be eliminated and austere concentration reinforced
the mind must be composed
completely mastered
and concentrated in a single point
- (ekodi-karohi)
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the will for the unconditioned should completely occupy the mind
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the action must be neutral
absolutely purified and naked
- impersonality of the action
- phases of a development from within
- the mind having rightly been set in motion
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to life
- even at its summits -
buddhism opposes that which is "more than life"
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the path that does not become lost
which leads straight up to the summit
is that to which are attributed the words
nada - nada - nada
(nothing - nothing - nothing)
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pre-christian world
=
- symbolic understanding of nature
/every event appeared as the sensible revelation of a supra-sensible world
/understanding of the world and of man was essentially marked by sacred symbolism
- was already opened to
/striving for a supra-natural freedom (1)
letting in grace & personality
universal or metaphysical conceptions
&
a healthy dualism (2)
~
(1) metaphysical perfection of the personality
- reconquest of the primordial state
- spirituality of the solar
hyperborean races
- "second birth"
(2) makes possible to subjugate nature to a higher law
&
for the "spirit" to triumph over the law of flesh
blood
&
the false gods=- dualistic warrior-religion of the ancient iranian aryans
(raise from the rank of "son" to that of "eagle")
- hellenistic antithesis between the "two natures"
between world and underworld
- nordic antithesis between the race of the ases
&
the elementary beings
- indo-aryan contrast between sams'ra
the "stream of forms"
&
m(o)kthi
"liberation" and "perfection"
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an interval of becoming
separates the future from the present
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the wise man will dominate the stars
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"direct knowledge" should not waver when unconsciously objectivizing imagination plays with oneself
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JuliusEvola.NET
right conduct - sila
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impermanence
(anicca)
is powerless
falling
feeble
infirm
what is impermanent
what is insubstantial
(anatta)
what is compounded and conditioned
this does not belong to you
you should not desire it
you should put it away
- the putting away of it will be greatly to your benefit
will lead to your well being
there can be no joy in it
nor desire for it
when this dawns
then
in an entirely natural manner
not from painful renunciation or "mortification"
but almost accompanied by an olympian bearing of the spirit
there occurs viveka
detachment
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the will for the ariya renunciation
is not made by reason of the four misfortunes
disease
disaster
old age
or loss of dear one
but by reason of the knowledge that
the world is contingent
one is alone and without help in it
it is not one's own
it is in the grip of an eternal insufficiency
unsated and burning with thirst
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the five bonds
that have to be neutralized
by sila /right conduct
are
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attanditthi or sakkayaditthi
=
attachment to the "I"
the illusion of individualism
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vicikicca
=
doubt regarding the doctrine
&
the master
about the past
or
the future
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III
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silabbata-paramasa
=
belief in the efficacy of simple conformity
of rites
and
ceremonies
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III
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kama or raga
=
sexual desire
&
all bodily pleasure
&
craving
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III
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patigha
=
ill will
aversion
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though I be hurled head down into the infernal regions
I will do nothing that is ignoble
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sila / right conduct
- divided into
three grades of precepts
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cula-sila
=
lowest grade
prescribes a mode of conduct
- not taking what is not given
- not killing intentionally
- abstinence from lust
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III
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mahima-sila
=
middle sila
deal with a kind of spartanization of life
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III
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maha-sila
=
last part of the right discipline
abstention from divination
astrology
mere magic
cult of divinity or other
occultism
spiritualism
- dangerous straying
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Y
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in one who has no shame in conscious falsehood
no evil thing is impossible
- "not even for a joke will I lie"
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"chastity"
last of precepts of cula-sila
~
a woman
wives
they are objects of use
- one must train himself in such a manner
that he will continually feel less need of a woman
the spiritual need must be eliminated at an early stage
it affects a much deeper element that has nothing to do with the body
and
testifies to deficiency and inconsistency of the spirit
'what need have I of an external woman
I have an internal woman within me'
one has within oneself the element of self-completion
of fulfillment
the physical need to some extend is still allowable
like that of eating or of other animal functions
spiritual virility
&
internal sufficiency
the sexual energy no longer dissipated
thanks to the discipline of chastity
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"he who is insufficient makes a noise
he who is complete in himself is calm"
an accomplished one maintains similar style
in his gestures and behavior
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JuliusEvola.NET
the 4 truths of the ariya
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the four truths of the ariya
and
"conditioned genesis"
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the four truths
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dukkha
=
state of pain
agitation
restlessness
commotion
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III
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tanha
=
deals with samudaya
(origin)
- craving
thirst nourishes and maintains
this experience of ours which manifests itself as dukkha
- "all is in flames"
burning with the fire of desire
aversion
delusion
.
III
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nirodha
=
the possibility of destruction of the state generated
through the 12 nidana
and marked by dukkha
.
III
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magga
=
the methods to be followed
to achieve destruction of dukkha
and leads up to the achievement of awakening
and illumination
.
III
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&
&
&
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III
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"conditioned genesis"
~
~
~
~
"conditioned genesis"
formation
paticca samupada
=
a series of 12 conditioned states
12 nidana
causal "nexuses"
~
~
~
avijja
=
ignorance
un-awareness
- always related to the asava
intoxication or mania
.
III
.
sankhara
=
means a formation
distinction
or predisposition in regard to a particular aim
.
III
.
vinnana
=
consciousness
germ of all that will appear as individuality
as consciousness of "I"
.
III
.
nama-rupa
=
name and form
on the level of this nidana
occurs the meeting between the horizontal and vertical directions
which leads to the conception and generation of a human being
at this point the transcendental dispositions are incorporated in elements of samsaric heredity that
whenever the series turns toward a human birth
show themselves to a large extent
in the material of the biological heredity of the parents
- when the antarabava
(entity of craving)
enters the womb
and
the regrouping & solidification of the material elements begins around it
it "dies" for if consciousness
(vinana)
must enter the mother's womb so that name-and-form can originate
then at the same time
there must be name-and-form
so that consciousness can exist -
a human being is composed of three factors
1/ transcendental
(3 first nidana)
2/ samsaric entity
entity of craving
the life of this life
(connected with forces and influences that are already organized
with a will that is already determined
thus corresponding to one of these processes of 'combustion' that constitute samsara
(the current of becoming
the stream of forms as opposed to mokhti or liberation)
3/ opportunity for new combustion through meeting of a man and a woman with heredity according to its cravings
- samkya / karana or linga / stuhla-sarira
nous / psyche / somma
mens / anima / corpus -
the most essential and truly direct heredity of a being
is not found in the genealogy of its earthly parents
for their are heirs and sons of action and not of father and mother
the force from above is carried down by ignorance
and meets the entity of desire and joins and identifies itself with it
at the moment when it achieves one of its individuations or incarnations
vinana
this is the higher principle in the human being
which ignorance and the asava have bewildered and obscured
meets the demon
alayavinana
the containing consciousness that receives all impressions
both conscious and unconscious from a certain stock or current
.
III
.
from the fifth to the tenth nidana
we are concerned with states that develop in a complementary way to embryonic life
starting from conception
with the determination of the modes in which this experience develops in space and time
or in other conditions of existence
possibility of birth
yati
=
11th nidana
not only on the plane of animal generation
but also on that of pure forms
(rupa)
or on the plane free from form
(arupa)
.
III
.
sad-ayatana
=
assumption of the sixfold base
referring to the internal side of the embryonic development
the sensory fields or strands in which
through "contact"
the various sense impressions and the various images of the mind will burn
the indo-aryan tradition always considered to be six senses
adding mano / manas / mind / thought
=
subjective thought tied to the brain
not limited to coordinating and organizing the impressions derived from the senses
it is held that thought originates from special and subtle forms of "contact"
.
III
.
phassa
=
"contact"
"touch"
- passes from potentiality to actuality
refers to all experience that under particular stimuli
begins to burn or blaze up in each of the six sensory fields
.
III
.
vedana
=
feeling
- the affective coloring of the perceptions
sensation as a whole
.
III
.
tanha
=
thirst
- awakens in the various sensory fields
nourished by contact
exactly like the flame that burns in every sense and includes the object
the sense organ
the contact
and the impression that follows from it
even when it is neither pleasurable nor painful but neutral
.
III
.
upadana
=
"to embrace"
- it is an acceptance
a coming into possession in the sense of attachment or dependence
ahamkara
(= general category of the "belonging to self")
arises and comes into being
- arises feeling of "I"
of the "person" defined by reference to this or that object
("this is mine
I am this
this is my self")
here then take place the aggregations
the formation of the personality based on the five groups
rupa
=
materiality
(including all that falls under the dominion of the senses)
vedana
=
group of feeling
group of perceptions
representations
mental forms
(sanna)
group of formations
tendencies
volition
(sankhara)
group of consciousness
in so far as it is determined
conditioned
and individuated
(vinnana)
- attachment
(upadana)
is not the same as the five groups of attachment
neither is attachment outside the five groups of attachment
that which in the five groups of attachment is the cause of will is affirmation
that is attachment -
thirst joins with the craving of the demon
and at the moment of satisfying itself through the contacts determines dependence
from dependence in turn result the anguish
the restlessness and the fundamental fear of those who have not in themselves their own principle and who desperately cling to sakaya
to the person
to the I
there is said to exist a kind of brooding and watch over the feelings that are experienced
be they pleasant
unpleasant or neither nor
and a clinging to them
with this brooding and watch over the feelings and with this adherence to them
there arises satisfaction
in a special transcendental sense for the feelings may be entirely neutral
this satisfying of the feelings is attachment
through this attachment originates becoming
.
III
.
bhava
=
"becoming"
- the conditions for establishment of the person are now present
and with its actual "becoming"
there occurs the act of synthesis for its definite solidification as an individual being
and of its "existence" in a literal sense
to stand or come out in an exteriorized existence
.
III
.
jati
=
birth
"descent"
.
III
.
jaramarana
=
decay
(jara here
=
old age
&
marana
=
death)
.
.
.
Y
.
.
.
at a particular moment
the clear immaculate eye of truth
perceives the meaning hidden in these words
all that has origin has also an end
.
.
.
JuliusEvola.NET
the eightfold path of the ariya
ariya atthangika magga
.
.
.
Y
.
.
.
eight virtues
~
~
~
~
to each the term sama is applied
(like right
upright
like one who stands
who holds himself erect as opposed to those who are driven
like in primordial symbolism I belongs to virility and fire
as opposed to the horizontal plane
corresponds to feminine elements or waters)
are the duties to oneself that the reawakened interior sensibility brings to light
rightness as internal mode
a capacity for standing fast at all times without deviating or wavering
by eliminating every trace of tortuousness
the virtues
once put into practice
they encourage
strengthen and establish a state of calm
of transparency of mind and of spirit
of balance and of justice
by which every other discipline or technique is made easier
.
.
.
Y
.
.
.
right vision
=
the four truths
~
dukka
- state of pain
agitation
restlessness
commotion
~
tanha
- deal with samudaya
(origin)
craving
thirst
nourishes and maintains this experience of ours
which manifests itself as dukka
all is in flames
burning with the fire of desire
aversion
delusion
~
nirodha
- the possibility of destruction
of the state generated through the twelve nidana
and marked by dukka
~
magga
- the methods to be followed to achieve the destruction of dukka
and leads up to the achievement of awakening
and illumination
.
III
.
right intention
=
sammasankappo
determination of one who opposes the flux
who proceeds on the upward path
.
III
.
right speech
=
inflexible sincerity
.
III
.
right conduct
=
not taking what is not given
not killing intentionally
abstinence from lust
.
III
.
right life
=
blameless means
sober
and avoids pampering
extravagance
and luxury
.
III
.
right effort
=
four just endeavors
summon the will
arm the spirit
bravely struggle
fight
do battle
to prevent bad
not good things
yet unarisen from arising
to repel them if they have arisen
to encourage the arising of good things as yet unarisen
to make them endure
increase
unfold
develop
and become perfect
when they have arisen
.
III
.
right meditation
=
samasati
- perpetual clear consciousness
continual practice of mindfulness of oneself
(bojianga)
and of self-awareness
(satipattana)
.
III
.
right contemplation
=
samadhi
the four jhana
to the limit of conditioned consciousness
.
.
.
Y
.
.
.
a painful feeling that arises
binds the mind through the impotence of the mind
here one must act directly on the mind
a pleasant feeling that arises in the body
binds the mind through the impotence of the body
here one must intervene and bar the way leading from the body
not in the sense of excluding the pleasant feeling
but of preventing it from binding one
and carrying one away
strengthens interior balance
and this way one begins to gain power
over both the body and the mind
.
.
.
Y
.
.
.
when confidence is tied to vision and vision to confidence
when the will is joined to concentration and concentration to the will
the balance of the forces can be considered as achieved
self-awareness
(sati)
is however essential always
it must always be energetically cultivated
the discipline called satipattanha aims at this in particular
.
.
.