Barry Cooper Beethoven

barry-cooper-beethovenBarry Cooper proposes in this medium-sized biography to give us a picture of Beethoven through a study of his music as the central theme of the composer’s life. In part, this is an endeavour to correct the many vituperous and fanciful biographies and commentary that became fashion after the middle of the 20th century to denigrate any historical European figure that might pose as a kind of hero; such dirty tactics often employed cryptic Freudian readings and other such magical means of divining colorful thoughts shaped more according to the writers of such nonsense than to what we could, in fact, confirm or see clearly in the object of their decadent trains of thought.

What Cooper shows us is he portrait of a genius of a composer along with all the quirks and vulnerabilities that Beethoven suffered from. We are shown his idealistic ramblings and acts, from a well-meaning but also quite believable point of view. For the music enthusiast, the passion that Cooper transmits along with the copious yet not overbearing amount of technical details and descriptions is more than a delight, it is the concretion of the figure of the composer who gives his life for higher art; and in so doing, someone like Beethoven crafted works that are either immortal, or at least the future benchmark for Western classical music.

An impartial reader might also, however, be drawn to notice the negative effects of such an imbalanced asceticism, which suffered from such neglect on part of Beethoven towards so great portions of his life and being that one might contend whether he was actually a genius or simply an obsessive nerd whose whole ego rested on his musical accomplishment. At least ‘equally great’ composers such as Johann Sebastian Bach (which I am inclined to consider superior as a whole) certainly did not destroy or neglect their lives as a kind of payment; rather, greater artists seem to live a life of nurture and an impulse away from their natural indulgence and sensitivity towards maturity to some extent (see Sibelius, for instance).

Among the things that Groome does not hide from us, is the great emotional immaturity that Beethoven always displayed, and that he at least recognized as a part of himself, thought he may perhaps not have called it immaturity or indeed a completely negative trait. The music of Beethoven is the technical peak of Western European classical tradition in music, and it achieves such a feat by a brutal dedication by the composer who virtually gave his life for such an immortality of name. His dreams aligned with a kind of Masonic worship of the quasi-gnostic Godhead, and an ignorant artist’s dreams of human equality and what not (which superficiality can be observed in his changed dedication of his 3rd Symphony). A great work he left, but a poor example of a life well-lived.

David Groome An Introduction to Cognitive Psychology


Psychology as a scientific endeavor is not a particular interest of mine, but rather I see it as a necessary means to several ends, one of which is simply the understanding of the relationship between human beings and reality. What is interesting and revealing is how some theories of mind have come to be supported by observed fact, even though this does not necessarily ‘prove’ them in the scientific sense of the word (scientific theories are never proven, they’re only continually not disproven, as Karl Popper would say).

Mandler’s organisation theory suggests that memory is structured into a semantic network of related items, and accessing each item activates the whole network.

—p. 170, in Chapter 6: ‘Long-term memory’. Reference: Mandler, G. (2011). From association to organisation. Psychological Science, 20, 232-235.

What is fascinating about cognitive psychology, as presented by Groome, is that it attempts to bring all methods under the most scientific, and thus impartial and objective, approach that will look for physical/biological parallels and observable events of complex but distinguishable aspects of the mind.

Evem very early in the visual system there appear to be (at least) two basic distinct streams of information flowing back from the retina (Shapley, 1995). These streams are referred to as the parvocellular and magnocellular (…) These pathways carry information back to the primary visual cortex. (…) [Then] the visual infrmation is maintained in (at least) two distinct streams. One stream is termed the ventral stream and leads to inferotemporal cortex and the other, leading to parietal cortex, is known as the dorsal stream.

—p. 46, in ‘The Difference Between Sensation and Perception’. Reference: Shapley, R. (1995). Parallel neural pathways and visual function. In M.S. Gazzaniga (ed.), The Cognitive Neurosciences (pp. 315-324). Cambridge, MA: MIT Press.

It should be by now evident, to those with a certain independence of mind, self-honesty and a realist logic, that most people live their lives in illusion; this statement can be extended and made specific by saying that a greater part of people’s perceptions and memories are at least distorted, if not outright fabrications. This has to do with the capacity for reception and then the host of factors that affect the storage and subsequent retrievals of memory.

Bartlett concluded that subjects tended to rationalise the story to make it fit in with their own expectations, based on their own experience and understanding of the world [schema].

—P. 161, in Chapter 6: ‘Long-term memory’, reference: Bartlett, F.C. (1992), Remembering, Cambridge Press University.

The beauty of a scientific endeavor such as the practical study of cognitive psychology is that it can show us this is demonstrable in terms of the complex systems of sensation and perception, and the manner in which they are constantly liable to frequent and irredeemable distortion. What was most interesting to me as I read the early chapters, was how much, to my mind and limited understanding of what little I was able to grasp of Critique of Pure Reason, the modern theory of psychology in its most refined and scientific carrying out corroborated more than a few of Kant’s philosophical derivations about the mind and its limits.

Sensation will be considered to be the ‘raw’ bottom-up input from the senses, and perception will be considered to be the end result of the processing of that sensory material within the visual system.

—p.36, in ‘The Difference Between Sensation and Perception’

§ History and Human Fallibility

For better or for worse, in today’s world it is history, and certain narratives of it, which shape our conception of reality, with some degree also relying on a politicized interpretation of scientific research. Hence, it makes sense to concentrate on the perception of the world as a whole from the case of the recording of what we know as history and its subsequent retelling, supposed confirmation and utterly-unscientific moral/cultural judgement.

There is a very good reason why eye-witness accounts are the lowest and most distrusted form of evidence in a modern court of law worth its salt: not only can eye-witnesses be convinced to say anything, either by others or by themselves, but human impression and memory itself is known to be so fallible and prone to distortion that very little stock can be placed on it, in general.

Di Lollo et al. (2000) demonstrated that changing one stimulus rapidly for another disrupted processing of the first stimulus, a process referred to as masking.

—p. 43, in ‘The Difference Between Sensation and Perception’. Reference: Di Lollo, V., Enns, J.T. and Rensink, R.A. (2000). Competition for consciousness among visual events: The psychophysics of reentrant visual processes. Journal of Experimental Psychology: General, 129 (4), 481-507.

Most of what we consider history, however, boils down to eyewitness accounts of people with preconceived ideas, or opinions and judgement arising later. Where we may find some physical evidence indicating a series of possibilities, historical narrative is, most of the time, based on the greatly distorted view of an interested party. The historian himself, moreover, usually spouses a certain narrative himself and is never a truly neutral and impartial agent.

Distortion of eyewitness testimony by previous schemas has also been investigated, (…), memory was likely to be distorted for any events they had witnessed which were inconsistent with their previous knowledge and schemas.

—p. 164, in Chapter 6:’Long-term memory’, reference: Tuckey, M.R. and Brewer, N. (2003). How schemas affect eyewitness memory over repeated retrieval attempts. Applied Cognitive Psychology, 17, 785-800.

One would think that historians have taken serious account of this already throughout the 20th century, but the truth of the matter is that, for all their so-called ‘corroboration tactics’, their conclusions and opinions always remain their sole judgement of situations that at best could be considered murky. This is how, even today, there is a great divide in opinions, among scholars, about the nature of the series of events that we know today as The Crusades. For the major events, even in recent history, such as the two World Wars for instance, very little besides specific events such as major battles or troop and logistic movements are actually verifiable, and only up to a certain degree. All else is affected by trauma, propaganda, prejudice or outright lies that are spread by rumor and become consensus and which consensus forms the basic material that historians study: their ‘truth’ amounts to whatever the documents of some people said they saw.

Context reinstatement is only effective when the participant is paying attention to their surroundings, and its effects may be masked by distraction or stress.

—p.176, in Chapter 6: ‘Long-term memory’. Reference: Thompson, L.A., Williams, K.L., L’Esperance, P.R. and Cornelius, J. (2001). Context-dependent memory under stressful conditions: the case of skydiving. Human Factors, 43, 611-619.

When asked to recall autobiographical events from earlier in their lives, people in a sad or depressed mood tend to recall a disproportionate number of sad and depressing events…

—p. 177, in Chapter 6: ‘Long-term memory’. Reference: Miranda, R. and Kihlstrom, J.F. (2005). Mood congruence in childhood and recent autobiographical memory. Cognition and Emotion, 19, 981-988.

It has been discovered that practising the retrieval of a memory trace not only strengthens that trace, it also apparently inhibits the retrieval of rival memory traces.

—p. 187, in Chapter 6: ‘Long-term memory’. Anderson, M.C., Bjork, R.A. and Bjork, E.L. (1994). Remembering can cause forgetting: Retrieval dynamics in long-term memory. Journal of Experimental Psychology: Learning, Memory and Cognition, 20, 1063-1087.

…there is evidence that people are able to deliberately suppress a memory if instructed to do so, and this is assumed to involve effortful and conscious processing.

—p. 190,  in Chapter 6: ‘Long-term memory’. Barnier, A.J., Conway, M.A., Mayoh, L. and Speyer, J. (2007). Directed forgetting of recently recalled autobiographical memories. Journal of Experimental Psychology: General, 136, 301-322.

For all intents and purposes, the greater fallibility of the historian himself comes into play when he judges the sparse accounts; which are by no means actual evidence of anything except a consensus that may arise from a variety of situations, non of which actually means things actually happened as claimed. The more scientific approach is to, of course, only submit to the highest level of verification and the highest forensic standards. Some cross-verification works: two or more truly and completely independent sources stating the exact same details. But this last is very rare in history.

Many experts argue that most recovered memories are actually false memories. —p. 378

Highly emotional states, both negative and positive, impair deductive reasoning. —p.395

§ All in all

 Groome’s book is a gold mine for those wishing to understand why the field of History is such a fickle area of study that is only supported by the political inclinations of the status quo and society’s religious respect for academic figures. Studies in amnesia, significant memory distortion and how common it is, disorders of cognition, witness manipulation and more are included in the book if only as ways to discuss the introduction to the scientific studies.

There is more actual history to be learned from archeaologists with a bent for the chemical sciences than from so-called Historians, which we might better compare to paper-research-based story-tellers. So much rides on this fanciful story-telling that the status quo will always go out of its way to create ‘educational’ campaigns, propaganda and even laws to protect the myths that shape a certain directed ‘reality’.

False memory studies offer a possible explanation of the way that recovered memories, or at least some of them, could have been created by misinformation and possibly even by the therapeutic process itself.

—p.199,  in Chapter 6: ‘Long-term memory’.

  • Reference 1: Loftus, E.F., and Davis, D. (2006). Recovered Memories.. Annual Review of Clinical Psychology, 2, 469-498.
  • Reference 2: Geraerts, E. Schooker, B.J., Merckelbach, H., Jelicic, M., Hauer, B.J., and Ambadar, Z. (2007). The reality of recovered memories: corroborating continuous and discontinuous memories of childhood sexual abuse. Psychological Science, 18, 564-568.

[M]ost judges have little knowledge of research findings about eyewitness memory, and jurors know even less.

—p. 200,  in Chapter 6: ‘Long-term memory’. Reference: Benton, S. et al (2006). Eyewitness memory is still not common sense: Comparing jurors, judges and law enforcement to eyewitness experts. Applied Cognitive Psychology, 20, 115-129.

Marie Cachet Le Besoin d’Impossible

To begin with, we should make it clear that whatever is written here on the ideas proposed in Le Besoin d’Impossible by Marie Cachet are the sole interpretation in the understanding of this reader. French is not my strong suit, though it is manageable in writing, and though Cachet’s propositions are set forth in a very formal and logical manner, metaphysical treatises are not known for their accessibility. That said, I am glad to have been able to make it through with a dictionary in hand and a resonance with many of the ideas being put forth, especially towards the end.

It should be clear that this is but a casual, and rather short, commentary on and an emphatic recommendation of the book; the book is short but dense, and is designed to take the reader step by step in logical derivations. It is not precisely a ‘fun’ read, for it is straight up metaphysics, but it does make some bold and interesting points as part of the journey of reason it takes the reader on. If I have misunderstood, I hope the reader and Marie Cachet will forgive me; on my part, I also try to elaborate my own thoughts on this wonderful book.

It is also worth mentioning that upon finishing this book, it struck me that it is actually an excellent formal companion to Varg Vikernes’ Reflections on European Mythology and Polytheism, also published in 2016. Besides that, it seemed to me like the remarks of Cachet towards the end of her book pertaining artistic creation and the ‘temporalization’ of the Eternal in them were an excellent descriptor of the whole intent of Burzum‘s music.

§ The Need for Transcendence

   The main idea of Le Besoin d’Impossible is that humans not only have a predisposition towards the need of finding meaning in the things they do and their life as a whole, but are even hardwired to do so. That means that the moment they find themselves in a position where all transcendent ideas, such as religion, myth, and ideals in general, are taken away from them, they enter a cycle of despair. These ideas are understood beyond what moderns would refer to as ‘superstition’ or ‘mere beliefs’, and require the comprehension of a different mode of thought in a world where religion attains the character of the objective in the eyes of the individual.

The topic is rather well-suited for our modern world, in which a greater part of the population has fallen into this mode of thought; the lower way of life that cycles between the need to survive and the need to escape from the life of survival. Today, humankind believes it has been freed from what it sees as the chains of religion; in truth, it has only changed a kind of religion for another. When before it looked towards the gods and the priests, perhaps, now it looks towards the government and the science establishment. Whether people want to dispute the validity of such claims does not change the fact that people in general do treat these authorities as their new anchor for meaning and purpose.

 The book is divided into three parts in which it presents the claim, elaborates a metaphysical core of thought and thence presents a higher conclusion based the first two. Not deeming myself completely in command of the arguments, I will only briefly explain what each of the three chapters of the book were roughly about.

The first was an establishment of certain premises for the book, including the idea of despair as motivation in modern man to surrender to faith (concentrating on the Christian religion); how this also part of the entertainment humans look for to distract them from the desperation that arises from their own realization of how little they understand and have within themselves. The book necessarily starts from an accurate condemnation of Darwinist Evolution and Freudian Psychology as the companions of the Judeo-Christian faith as the main promoters of guilt and thence blind faith in modern man.

§ We live the Beauty of Eternity

The second chapter goes into a brief metaphysical exposition of the point of view that matter is all there is. That space may permeate matter but that there is no such thing as space without matter; furthermore, that time is the evolution (the change) of matter. This seems to be roughly put together with the Descartian idea of cogito ergo sum (something I was never convinced of, and now am sure is not valid —think hard enough on your own, or read Kant), to then, basically, put forth the idea that all there is for us to know is what is experienced. The latter I consider, perhaps, one of the weakest points in the book, if only because I digress with Descartes.

More interestingly, and arising from the trinity of existence in space, matter and time, is the idea of Eternity within each moment. Such a derivation needs but self-honesty and a logical, mentality stripped off sophistry and unnecessary convolutions that can see through to the bases and simple origins. The idea is that your recollection of the past is merely a present interpretation of reconstructions and hints of memory, the future that has not come to pass does not really exist, and so all that you really have is a continuous fluxion of states that we call the immediate present.

Since in that moment we are perceiving a finite bit of the total of existence, that is, we as finite beings are presencing the all that is, by our available means of perception, essentially infinite, we can say that Eternity, the Eternal, as a whole, is captured or peeked through in every waking moment. That is to say, the window is there, and we are living through it throughout or continued existence. The option to actually stop and witness it or to keep summoning the imagined past or the non-existent possible set of future situations is a decision. The door is there, says Marie Cachet, and it is the individual who chooses to open it as much as he will, or to close it completely.

Le point de vue seul doit changer pour transposer le sujet humain et fini dans l’Éternité, le présent. En effet, le corps, ou même la conscience humaine, est fini(e) et limité(e), mais l’Éternité est bien présente, partout, et l’unique présent. Nous pouvons comparer l’accès de l’homme à l’Éternité à une porte que le sujet peut ouvrir plus ou moins ou fermer totalment.

§ Knowledge of the maze we tread

 As a direct consequence of the derivation of the accessibility of the Eternal in the experience of every conscious human being, the idea of divinity is discussed. Divinity as an amoral (as in lacking the idea of good and evil) state of what is and what permeates reality, as opposed to what humans project onto it. Our relationship to this Eternal, and to the Divine, would appear to lie in the degrees in which we are aware of it and in how we think of it or make use of it.

Its amoral —neutral, as Cachet says— nature in itself is uncaring in the human moral sense; and any distinctions lie only in how close we humans get to perceiving it as it is. Cachet wanted us, from the beginning of the book, to move away from the modern concept of subjective and objective as if they were dichotomies that represent what is real and what is imaginary. And so this ‘subjectively’ perceived divinity is ‘objetive’ in that it is a thing in itself, though perhaps not in the sense that modernity uses the term to signify ‘scientific material confirmability’, and must be approached through inner changes of oneself.

In tandem and as an introduction the concept of will is presented; the will not as a creator, but as the instrument that enables us to redirect and channel forth the Eternal —the infinite— into finite forms that are reproducible in one way or another. Will is also presented as the attraction between spaced out particles of the eternal, which through this separation and polarity create every kind of motion and ultimately represent love at both a higher and more earthly levels.1

The crown of the book, and of these beautiful derivations, is found in the arrival at the traditional idea of the labyrinth of life lived with a transcendental awareness; that in presencing the Eternal, and so connecting with the Divine in ourselves and in everything else, we may rise in that Present and contemplate the maze that life is; in so doing we descry the center of the maze, and so attain our own secret purpose and meaning.

Such words may appear as mere words to those who will not plunge into the depths on their own and need to be guided; but such a feat, and such a world, can only be attained and traveled to through that contemplation and by that stopping of time into essentially what is. To do so is an individual effort, and one that requires simply that one directs one’s senses; it is a simplifying towards what is always there, and away from the complex illusions that abstractions and hubris have created.


It bears mentioning that this idea echoes ancient Indian cosmogony, and Greek philosophy; both of these also find more obscure and esoteric correspondences in the incredibly ancient lore of Hyperborean Europe. More than a few serious works have been written on this topic, but a certain one should be referenced that touches on the traces of Scandinavian lore which can be found in Vedic lore with remains in certain vestiges in ancient Persia. These three constitute the main trilogy of ancient Aryan foundation, as I understand. The interested reader should refer to The Arctic Home of the Vedas, by Bal Gangadhar Tilak.

Knut Hamsun La Bendición de la Tierra

La Bendición de la Tierra es un historia relativamente sencilla en su planteamiento y presentación, pero con implicaciones y ramificaciones profundas. Es una historia acerca del triunfo del trabajo honesto, y la adquisición de tranquilidad espiritual y abundancia material a través de él. Por sobre todo, el autor enfatiza la libertad, independencia y venerable de quien trabaja la tierra con sus manos y lentamente edifica un valor extraído de la naturaleza mientras permanece en comunión con ella, sin abusarla ni explotarla.

El actor principal en la novela es Isak, un colono de mente sencilla de cierta manera, pero saludable y de visión emprendedora. Llega con casi nada a través del bosque y encuentra un claro que le parece adecuado para asentarse después de tomar en cuenta condiciones y distancias, recursos y otras características que lo definen. Comienza a trabajar la tierra, y duerme al lado de un árbol. Poco a poco, va construyendo una pequeña y humilde morada con sus propias manos. El poco fruto de sus manos lo usa para su provecho o para bajar a la aldea que se encuentra más abajo de la montaña para conseguir algunas herramientas y materiales que le ayuden en su cometido. El progreso es lento, y cada paso del camino presenta riesgos. Pero el toma precauciones y con prudencia continua su trabajo. Y así crece él, su sueño y el resultado de su esfuerzo.

La forma de narrar de Knut Hamsun puede parecer, de primeras a primeras, un poco delgada, pero el tiempo revela una fineza elegante que poco a poco va acumulando implicaciones y sensaciones en la mente del lector. Hamsun también tiene la costumbre de remarcar las esquinas y bordes de lo relevante, o indicar direcciones y generalidades, o piezas de un cuadro, dejando que la imaginación del lector llene el mundo con su propio poder y recursos. La presente obra se revela ligera y apacible, mas también rica y edificante.

La Bendición de la Tierra es una novela que nos muestra que la independencia está en la autosuficiencia, y que el mutuo beneficio está en la buena voluntad y cooperación de individuos. Sin embargo, esta autosuficiencia implica duro trabajo y el valor de enfrentar peligros. Asimismo se muestra implícito, al menos en mi interpretación, que sea como sea jamás estamos libres de los lazos que nos atan a otros seres humanos, siempre siendo necesaria nuestro sometimiento a algo o alguien más. Lo que nos libera es el trabajo con significado, los lazos a los que están a nuestro alrededor y quienes nos seguirán.

Tradition and Antitradition (RATMW 29)


Chapter 29

Tradition and Antitradition


Julius Evola posits that the most prominent remains of the spirituality of the Golden Age are found in the trail of Aryan traditions, although he also explains how this influence poured into other cultures and mixed with other influences. Furthermore, he is very clear that such a spirituality did not survive in its entirety, nor wholly in its original form. Very early on in this chapter, he provides a clarification regarding the term Aryan, which many would agree deserves some cleaning and explaining. The term has seen some distortion, and the ruling thinking authorities after World War II would have us believe this distortion originated in National Socialist theories. In truth, the distortion has its origin in purposeful propaganda of the enemies of Germany, which was efficiently aimed at making anything coming from the ideological opposition sound ludicrous or just plain barbaric.

Evola’s comment is as follows:

The traces of the Northern and solar spirituality can be found in historical times mainly in the area of the Aryan civilizations. Considering the abuse that has been made of the term aryan in some contemporary milieus, such a term should be used with some reservations; in other words, it should not be made to correspond to a merely biological or ethnic concept (in this regard it would be more appropriate to talk about a boreal or a Northern-Atlantic race, depending on the case at hand), but rather to the concept of a race of spirit, whose correspondence to a physical race has varied from one civilization to another. “Aryan” corresponds more or less to “heroic”; the connection with the origins still exists as a dimmed legacy, but the decisive element is the tendency toward inner liberation and the reintegration in an active and combative form.

—Julius Evola, Revolt Against the Modern World, Chapter 29: ‘Tradition and Antitradition’, p. 231

He goes on to contrast the nature of the Maya as a Demetrian type of civilization (explained here), with the Inca and the Aztec as having a clear solar-warrior influence, especially in the case of the former. Among the Maya, however, there is still the influence of solar legends, but these have been left behind or eclipsed.

It seems that among the Maya originated the figure of the god Quetzalcoatl, who was a solar Atlantean god who came to be worshiped in an emasculated type of cult that was of a peaceful, contemplative, and self-mortifying nature.


This should probably be related to the invasions of the races of the Nahuatlans, Toltecs, and finally the Aztecs who overcame the Maya and their crepuscular civilization, forming new states. These are the races that retain in a more distinct way the memory of Tula and Aztlan, that is, of the Northern-Atlantic seat, and thus can be considered part of the “heroic” cycle.

Very interesting relations are found between solar legends and the struggle of gods with giants, which figure not only in Scandinavian mythology, but also in South American legends. However, he points out a unique development in the American civilization’s take on this degenerated or changed tradition.

In the most distant memories of these civilizations we find again —as in the Edda— the theme of the struggle against the giants and a recent generation affected by the flood. The themes of holy war and heroic death as a sacrifice that confers immortality, which were found among the Aztecs as well as among northern European stocks or Arab people, in Central and South American civilizations were mixed with some kind of frenzy of human sacrifices; these sacrifices, even in the form of collective slaughters, were performed in order to maintain contact with the divine but with a dark fierce exaltation derived from destroying life, the likeness of which is to be found nowhere else in the world.

§ Judaism

Next comes the second portion of the chapter, devoted to contrasting the Aryan tradition of the east and the Hebrew (anti?) tradition. This is not the first time that a scholarly type, a respected type, such as Evola, echoes passing statements in Mein Kampf, perhaps without knowing it. The angle here is, of course, different, for Julius Evola is tracing traditions, symbols and history  in a succinct manner, Adolf Hitler was stating his thoughts, leaving the work of study, meditating and developing those ideas for himself to the reader.

When referring to the Hebrew cycle, which itself derives from the Semitic with roots in the Chaldean tradition, Evola writes:

Here we find a fundamental and characteristic motif: the transformation into sin of what in the Aryan version of the myth was regarded as a heroic, bold deed, often crowned with success, but that in Gilgamesh’s myth [the Chaldean legend] had a negative outcome only because the hero was caught asleep. In the context of Hebrew Semitism, the one who attempts to take possession of the symbolic Tree is univocally transformed into a victim of woman’s seduction and a sinner.

He further points out characteristic tones and attitudes of the Hebrew tradition which one might discover if reading the Torah, the Talmud and other religious and non-religious treatises by those inheriting this spirit. Evola points out that Hebrew legacy reveals a curious lack of consistency in that it wavers between a little of the heroic here, and then self-penitent later, the warrior there, and then the pitiful, and so on.

These elements are still sporadic and reveal a curious oscillation, which is typical of the Jewish soul, between a sense of guilt, self-humiliation, deconsecration, and carnality and an almost Luciferian pride and rebelliousness.

This wavering and oftentimes contradictory series of attitudes could have its origin in that what we know as Judaism is an intellectual and super imposed set of dogmas that were not the natural outgrowth of a people, but the borrowings and constructions of an intellectual priesthood always trying to subdue a people of different ethnic origins which kept pulling in their own directions, sometimes reverting to their original beliefs.

Not without relation to all this, in ancient Judaism we find a very visible effort on the part of a priestly elite to dominate and coalesce a turbid, multiple, and turbulent ethnical substance by establishing divine Law as the foundation of its “form,” and by making it the surrogate of what in other people was the unity of the common fatherland and the common origins. This formative action, which was connected to sacred and ritualistic values and preserved from the first redactions of the ancient Torah to the elaboration of the Talmuds, the Jewish type arose as that of a spiritual rather than a physical race. But the original substratum was never totally eliminated, as ancient Jewish history shows in the form of the recurrent betrayals of God and his becoming reconciled with Israel. This dualism and the ensuing tension help to explain the negative forms that Judaism assumed in later times.

Here, we might introduce a useful observation. It is hard not to see the relation between this description of the dynamics of Judaism and the goals of globalist Communism with its origins in the Jewish-German writer Karl Marx. Despite the fact that there is always a great effort to divorce him and his ideas from his ethnic background, there is a clear history of these precise ideas being put forward through different theories by Jewish thinkers specifically. Privately, however, the idea of Israel as the chosen people is always maintained, though in evolved and updated form. Unsurprisingly, we see Jewish activists and politicians throughout Europe pushing agendas of multiculturalism while Israel itself is kept strictly race-pure through very harsh polices based on ethnic discrimination.

Moreover, a connection was established with a human type, who in order to uphold values that he cannot realize and that thus appear to him increasingly abstract and utopian, eventually feels dissatisfied and frustrated before any existing positive order and any form of authority ( especially when we find in him, though in an unconscious way, the old idea according to which the state of justice willed by God is only that in which Israel rules) so as to be a constant source of disorder and revolution. Finally we must consider another dimension of the Jewish soul: it is like somebody who, having failed to realize the values typical of the sacral and transcendent dimension in the course of the attempt to overcome the antithesis between spirit and “flesh” (which he exasperates in a characteristic way), eventually rejoices wherever he discovers the illusion and the irreality of those values and whenever he ascertains the failure of the yearning for redemption; this becomes for him some kind of alibi and self-justification.


The Diaspora, or the scattering of the Jewish people, corresponded to the by-products of the spiritual dissolution of a cycle that did not have a “heroic” restoration and in which some sort of inner fracture promoted processes of an antitraditional character. (…) when this substance returned to a free state and when it separated itself from the “Law,” that is, from the tradition that had formed it, all these factors acted upon the Jewish substratum in a more dramatic and decisive way than in other people.

§ Islam

Evola then turns to Islam, acknowledging the origin and borrowings from Judaism, while emphasizing the contrasting factors.

As in the case of priestly Judaism, the center in Islam also consisted of the Law and Tradition, regarded as a formative force, to which the Arab stocks of the origins provided a purer and nobler human material that was shaped by a warrior spirit.

Furthermore, Evola writes on the uniqueness and independence of Islam from Judaism (something that is not the case with Christianity) in the following three points:

(a) it [Islam] claimed independence from both Judaism and Christianity;

(b) the Kaaba, with its symbolism of the center, is a pre-Islamic location and has even older origins that cannot be dated accurately;

(c) in the esoteric Islamic tradition, the main reference point is al-Khadir, a popular figure conceived as superior to and predating the biblical prophets (Koran 18:59-81).

 And unto the attitudes derived from metaphysical concepts, a very defining characteristic (which some of us may find abhorrent in how destructive it is to the human soul) that sets Islam apart from both Judaism and Christianity:

Islam rejects a theme found in Judaism and that in Christianity became the dogma and the basis of the mystery of the incarnation of the Logos; it retains, sensibly attenuated, the myth of Adam’s fall without building upon it the theme of “original sin.” In this doctrine Islam saw a “diabolical illusion” (talbis Iblis) or the inverted theme of the fall of Satan (Iblis or Shaitan)…

Evola goes on to briefly comment on the completeness of Islam, its ascetism of action and its spiritual purification without the need of a priestly caste.

§ India

 After giving a brief explanation of certain basic tenets of the tradition of people in the land of the Aryans, going through a combination of ethnic and mythological commentaries, Evola repeatedly goes back to the theme of Indian Aryans alluding to blond divinities of white skin. This is, however, in the older mythological recounts.

He explains how the original Aryan tradition of India was one shaped by a warrior, solar and ascetic mentality, that only later morphed into forms that included contemplative methods and the inclusion of priestly caste. This, he claims, was most probably because of the influence of the autochthonous races that the Aryans conquered. Thus, the original high Indo-Aryan tradition has more to do with the Scandinavian spirit, than with the degenerated, life-renouncing traditions with which India is today associated.

the ‘Nordic’ elements within the Indo-Aryan civilization were:

(1) the austere type of the ancient atharvan, the lord of fire, he who first opened the paths through sacrifices, as well as the type of the brahmana, he who dominates the brahman and the gods through his formulas of power;

(2) the doctrine of the absolute Self;

(3) the virile and conscious asceticism oriented to the Unconditioned that also characterized the Buddhist doctrine of awakening;

(4) the doctrine of pure action and heroism expounded in the Bhagavadgita, which was credited with a solar origin and a regal heritage;

(5) the Vedic view of the world as “order” (rta) and law (dharma);

(6) the patriarchical right, the cult of fire, the symbolically rich ritual of the cremation of the dead, the caste system, the cult of truth and honor, the myth of the universal sacred sovereign (cakravartin);

In all these elements we find the traditional poles of “action” and “contemplation” closely intertwined and elevated to a higher meaning.

Thus, Evola contrasts what he refers to as the Vedic cult, based on the ancient spiritual treatises of the Hindu Aryans, and the more confused and orgiastic character of the Southern influences, including the invasion of pantheism into the conceptualizations of spirituality. He discusses some the conceptual confusions, the changes that brought decadence of thought, including the more escapist overtones with which we most associate India today.

The doctrine of reincarnation, understood as the primacy of the destiny of a recurrent and yet ephemeral reappearance in the conditioned world (saṃsāra)—a doctrine not found in the early Vedic period—became predominant. Thus, ascetism aimed at achieving a liberation that had the meaning of escapism rather than a truly transcendent fulfillment.

Buddhism is then seen as a rejection of the degeneration into which the older Aryan spirituality had fallen in its admixture with the beliefs of the lower castes and local customs.

Buddhism promoted a “heroic” theme (the attainment of immortality) over and against the echoes of a primordial, divine self-knowledge that had been preserved in various doctrines of the priestly caste;

§ Iran / Persia

 Julius Evola points out that the Aryan tradition in Iran preserved the action basis of ascetism more firmly than India.

The warrior character of the cult of Ahura Mazda speaks for itself, as do

(a) the ancient Iranian cult of fire, part of which is the well-known doctrine of the hvareno or “glory”;

(b) the rigorous patriarchical system;

(c) the Aryan ethic of truth and faithfulness;

(d) the view of the world as ŗtam and āśā, as cosmos, rite, and order, a view connected to that dominated Uranian principle that eventually led to the metaphysical idea of the empire and the corresponding view of the sovereign of “king of kings,” once the original plurality of the first conquering stocks was overcome.

The rest of the section is devoted to recounting parallels between the Indian and the Iranian Aryan traditions, as well as the connection legend of Zarathustra and its links to the Hyperborean origins of the Aryan spirit.

To end the chapter, we slide from Iranian Aryan tradition into Mithraism, discussing its emphasis on a militaristic  and spiritual brotherhood that was later seen in certain European stocks, and which resurfaces during the crusades with the religious military orders. Finally, Mithraism declines, Evola tells us, when the hero Mithras is transformed into a kind of savior and mediator, instead as the heroic model it originally was.

The Cycles of Decadence and the Heroic Cycle (RATMW 28)


Chapter 28

The Cycles of Decadence and the Heroic Cycle

We finally arrive at one of the larger chapters in which Julius Evola makes a brief recap while revealing the grander scheme of everything he has been speaking until that point. The cycles of decadence refer to the stages that took place after that legendary Golden Age when man and culture, at least that of the Hyperborean, was complete, unified and transcendent. A wordless apprehension of the cosmos and a will to action that only in later ages became abstracted and codified in myths and elaborations made in order to maintain what did not come naturally anymore.

“Fate or the twilight (rok) of the gods takes place with the collapse of the Bitfrost bridge that connects Heaven and earth.”

In Foot Note: “bridge collapses when the sons of Muspell step on it. The lord of Muspell is Surtr, who comes from the south to battle the Aesir.”

Furthermore, as the primordial traditions branch out, change through time and mix with Southern traditions, its symbols see transpositions and meanings are twisted or perceived differently. For instance, the transition of the Light Wolf to the Dark Wolf, so to call them, reflects the degeneration of an older cult —or perhaps a myth evolving to suit the times.

“The wolf was associated with Apollo and with the light (lykos, lyke), not only among the Hellens, but also among the Celts.”

“The wolf — in the Nordic tradition — that was related to the primordial warrior element takes on a negative meaning when this element loses control and becomes unleashed.”

—Julius Evola, Revolt Against the Modern World, p. 221

While the Golden Age is said to be the only age when true regality took place (perhaps that warrior-philosopher / guardian Plato described in The Republic), and the Silver Age is then defined by the usurpation of the priestly case of some of the ruling powers of the divine kingship, pushing the latter aside, leaving them with only the more mundage tasks and in a somewhat subservient role. The Bronze Age then sees the revolt of the warrior caste rising by the power of raw strength.

This third age sees the rise of several different types of civilizations arise and coexist within a certain time period. Evola provides us with an outline of the civilizations that developed after the Primordial one from the first age (of “virile spirituality”, as the author tells us). Part of this degeneration in the third age degrades both the masculine and the feminine to their more brute and sexual aspects, instead of their original, more comprehensive origins and understanding.

The six types of civilizations and tradition that came after the primordial one (the Golden Age). These are:

  1. Demetrian: representing the pure Southern Light (the Silver Age, Atlantic cycle societies ruled by a priestly caste).
  2. Aphroditism: as a degenerated version of the Demetrian. [frequent associations between Aphrodistic goddesses and violent and brutally warlike divine figures.]
  3. Amazonism: which was a deviated attempt at lunar restoration. [The Amazons, who had usurped the Hyperborean battle-axe, came to the rescue of Venus’ city, Troy, against the Acheans; they were eventually exterminated by another hero, Heracles, the rescuer of Prometheus. Heracles grabbed from their queen the symbolic belt of Ares-Mars and the axe (λαβρύς) that was the symbole of the supreme power of the Lydian dynasty of the Heraclideans.]
  4. Titanism: in a different, almost Luciferian context, which was a degeneration of the Northern Light —the Bronze Age, age of warriors and giants. [male without divine element —the Nephilim — materialistic and violent. Cain?]
  5. Dionysism: as a deviated and emasculated masculine spirituality generation passive and promiscuous forms of ecstasis. [p. 224 Footnote: the highest possibility of Dionysian principle was upheld in the Indo-Aryan myth of the soma, a heavenly and lunar principle that induces a divine intoxication (mada) and that is related to the regal animal, the eagle, and with a struggle against female demons.]
  6. Heroism: as the restoration of the Olympian-solar spirituality and the overcoming of both the Mother and the Titan figures. [Hesiod called this lineage the race of ‘heroes’ to whom it is given the possibility of attaining immortality and partaking, despite all, in a state similar to that of the primordial age.]

 It is interesting that Evola mentions a passage from the Bible in which a time of “heroes and giants” dominated. He explains that the essence of both of these is the same, but that their triumph or failure to transcend is what defines them as one or the other.

“not all ‘heroes’ become immortal by escaping Hades; this is the fate of only some of them (…) The heroes who become immortal are those whose adventure succeeds; in other words, they correspond to those who are really capable of overcoming, thanks to an inner impulse towards transcendence.” —pp. 224-225

“Lordship over the origins; not to be the original force but to possess it; the quality of the αύτοϕυής [to be a light unto oneself] and of the αύτοτέλεστος [to have oneself as an end], in which the Hellas was often associated with the heroic ideal.”

Selecciones de Fin de Año MMXVI

"Volvimos con afán a nuestras lecturas, y repasamos, una vez más, las historias y leyendas de La Antigua, que tan vagamente arrullaron nuestra infancia. Amábamos intensamente aquella ciudad como a una madre misteriosa que nos alimentara de fábulas y de fantasías; imaginándonos que ella transmitió a nuestras almas ese cálido anhelo de lo ignoto y esa irresistible pasión por el pasado que nos embriagaban de ilusión y de dolor. Por ella, sin duda, por haber nacido en su seno fecundo en quimeras, éramos tan vibrantes, tan sensitivos y tan torturados por el implacable torcedor del pensamiento. Por ella nos amábamos con un amor tan intenso y tan dulce, sobre el que sentíamos pasar un soplo trágico, aún en nuestras horas más puras y deliciosas. La amábamos quizá con más dolor que placer, comprendiendo que todo lo que en nosotros se agitaba de extraordinario y de triste, lo debíamos— fuera de nuestro singular organismo, en que se marcara, tal vez, algún maléfico sello ancestral— a su ambiente propicio a las abstractas soñaciones, a su antaño que nos saturó de su fúnebre poesía y a la melancólica belleza de su paisaje, que semeja una florida necrópolis, digna de acoger para siempre en su recinto a las mujeres más espirituales y a los soñadores más ilustres." --Froylán Turcios

“Volvimos con afán a nuestras lecturas, y repasamos, una vez más, las historias y leyendas de La Antigua, que tan vagamente arrullaron nuestra infancia. Amábamos intensamente aquella ciudad como a una madre misteriosa que nos alimentara de fábulas y de fantasías; imaginándonos que ella transmitió a nuestras almas ese cálido anhelo de lo ignoto y esa irresistible pasión por el pasado que nos embriagaban de ilusión y de dolor. Por ella, sin duda, por haber nacido en su seno fecundo en quimeras, éramos tan vibrantes, tan sensitivos y tan torturados por el implacable torcedor del pensamiento. Por ella nos amábamos con un amor tan intenso y tan dulce, sobre el que sentíamos pasar un soplo trágico, aún en nuestras horas más puras y deliciosas. La amábamos quizá con más dolor que placer, comprendiendo que todo lo que en nosotros se agitaba de extraordinario y de triste, lo debíamos— fuera de nuestro singular organismo, en que se marcara, tal vez, algún maléfico sello ancestral— a su ambiente propicio a las abstractas soñaciones, a su antaño que nos saturó de su fúnebre poesía y a la melancólica belleza de su paisaje, que semeja una florida necrópolis, digna de acoger para siempre en su recinto a las mujeres más espirituales y a los soñadores más ilustres.”
–Froylán Turcios

§ Algunas palabras

Se ha decidido aquí seguir el espíritu que se adjudica esta empresa de arte y su curación: sub specie aeternitatis. No pondremos aquí ningún trabajo que no creamos digno de ser recordado para la posteridad como un trabajo total, no solamente satisfactorio sino como una obra sin reproches, total, holística, coherente y contenida dentro de sí misma.

En esto sigo mi propio sentido, el cual es falible, además de que estoy seguro de no poder estar al tanto de todas las publicaciones del mundo. Hay tanto ruido y estorbo que es muy difícil tener el tiempo para encontrar lo que realmente vale. De cierta manera, los álbumes que resaltaré son meramente el reflejo de mi gusto y criterio en este momento. Le dejo la labor más dura y objetiva de seleccionar el “mejor metal del año” en distintos grados a individuos que tradicionalmente lo hacen muy bien. Me tomo la libertad también de incluir algunos álbumes que no se publicaron en este mismo año pero que descubrí o redescubrí en los últimos meses, tomando inspiración del método de otros.

Dicho esto, cabe mencionar que aunque la música usualmente muestra su valía real después de muchos años, es posible, con algo de experiencia, juicio e intuición, discernir a que le falta una chispa de talento o inspiración original a nivel musical de primeras a primeras, y a lo que podemos dejar en un tal vez. Contra esto habrá mucha vociferación impertinente e ignorante “igualitaria”, pero eso tiene poca importancia.

Para cerrar, es pertinente aclarar que si bien aquí nos concentramos sobre música metal de un tipo y orientación bastante específico, este no es un sitio acerca de metal per se, pero si sobre metal y otras clases de formatos como canales y medios hacia ciertos sitios y estados mentales. Queda como tarea de cada lector y oyente descubrir cual es la dirección y espíritu mencionados.

§ Fantasmas del pasado


Abyssum — Obscure Ages

 Esta es una serie de demos grabados en un ambiente crudo los cuales fueron luego editados, agregándoseles capas de sintetizadores y efectos. Las grabaciones originales se hicieron entre los años de 1996 y 1998. Su compositor las guardó todos estos años hasta que llegó el momento, hace unos meses, en el cual le pareció propicio sacarlos a la luz.  Se imprimieron copias limitadas y se han distribuido localmente adentro de Guatemala nada más, aunque habemos algunos que tenemos los dedos cruzados por tener la oportunidad de tener una copia en nuestras manos.

El autor tiene la fortuna de estar, todavía, en las buenas gracias del artista detrás de este proyecto tan enigmático como obscuramente cautivador. Dicha situación ha hecho posible que se pueda escribir aquí un comentario corto después de haber experimentado la que es posiblemente la obra más obscura de Abyssum hasta la fecha. Cada una de las grabaciones de Abyssum son evoluciones de temas cuyos esqueletos e ideas principales fueron compuestas a mediados de los años noventa. Sin embargo, en las Edades Obscuras hay mucho material que no se escucha ni en grabaciones anteriores ni posteriores.

En general, hay algo tenebrosamente fino acerca de la música de Abyssum, pero entre la locura minimalista de los arreglos y los efectos muy bien planeados se suscita aquí una atmósfera incomparablemente terrorífica que ha hecho correr escalofríos por mi espina cuando capturo sus momentos y detalles con atención y en el estado mental correcto. Mientras que en Thy Call lo que encontramos es un adentramiento en la imagen astral de los bosques y montañas, y en Poizon of god algo como una emanación e influjo de los ritmos celestiales a través del vacío infinito, en las Edades Obscuras la palabra que más se asoma en mi mente es específicamente BRUJERÍA. Suave, sutil, aterradora, desgarradora, fatal y sensual brujería. La brujería como el poder humano en comunión con el subsuelo, el agua, la sangre y la luna.

Graveland — Carpathian Wolves – Rehearsal 1993

 Podría parecer excesivo el traer un demo de Graveland a colación en el año 2016 si las publicaciones oficiales de la banda en aquellos años, incluyendo el Carpathian Wolves original de 1994, ya eran poseedoras de ese famoso necro-sonido en las dosis perfectas, que permitía que se escucharan los instrumentos claramente mientras atacaba al oyente como lobo que escupe un aullido en su cara. Sin embargo, habemos quienes encontramos el valor en demos y ensayos siempre y cuando el contenido musical se encuentre allí, los cuales dejan ver cierto grado des espontaneidad y creatividad momentánea que generalmente se neutraliza durante la grabación oficial para obtener un producto más formal y firme. Siendo así, es posible que lo que encontremos aquí no sea para todos; quizás demasiado acuoso o lodoso, lo cual es mucho decir considerando el suculento sonido del álbum oficial.

No hay vocales ni sintetizadores en las seis de las grabaciones del ensayo principal, permitiéndonos así apreciar la música en detalle. Se muestra, en mi opinión, notablemente más flexible y viva que la meditación constante y repetitiva que notamos en el Thousand Swords que le sigue a este álbum. Son, definitivamente, experimentos muy distintos que muestran a un Robert Fudali de mente exploradora e inquisitiva respecto a las dimensiones y límites de su sonido único. El ramaje frondoso de su estilo ha sido plagiado sin obtener los mismos resultados, por estar este tan fuertemente arraigado en la personalidad del artista que sirve como suelo invisible mas rico en nutrientes.

Carece quizás, este ensayo, del tono más militante que vemos nacer en el álbum oficial, mas por los espacios naturales creados en un ambiente vivo y situación menos controlada o editada, sentimos el culebreo de la energía cruzar la obscuridad y el rayo que parte de la tierra que pisamos surgir en torcida columna atravesando nuestro cuerpo hasta tocar cielos y nubes sobre nuestra cabeza. La sensación que podemos capturar es acaso menos compacta, pero por ende más liberada, más expansiva y no menos clara. Las curvas se describen más claramente, el respirar del músico es palpable y el contraste entre los parajes visitados más pronunciado sin causar un choque que le reste a la naturalidad enfática del desempeño.

§ Redescubrimiento y coronación

Burzum — Filosofem

 Aquellos quienes aman la música de Burzum siempre están en constante debate en cuanto a cual sería el álbum definitivo del proyecto. La inquisitiva nunca ha tenido, ni por cerca, una respuesta definitiva. Entre más cercano se es a la música de Burzum, el individuo mismo tendrá épocas en las que se acerca más a una de sus obras y otras en las que pareciese migrar hacia el sentimiento de alguna posterior o anterior. Al ser comparado la presente obra con las anteriores se puede vislumbrar un sentimiento de opacamiento, maduración y finalidad.

En aquella época éste fue el último álbum de metal que se publicó bajo el nombre del proyecto; la mano escribiente estando tras las rejas por crímenes cometidos y no cometidos haciéndolas de chivo expiatorio, tornó su atención entonces hacia la música sencilla de sintetizadores. Se ven en Filosofem, antes de ese cambio, una colección de influencias que ya han sido refinadas y destiladas al punto que su forma manifestada es innegablemente Burzum, tanto en su formato black metal “atmosférico” como se le conoció después, como en las pistas de guitarra eléctrica ambient tanto como en su extraña y muy repetitiva pista a lo dungeon synth cuyas sutilezas pocos saben apreciar y mucho menos utilizar.

Es un hecho casi indiscutido que Burzum representa una influencia inmensa para todo el género, pero pocos entienden la relevancia musical y ultra musical que emana mucha de su música. Muchos son los que se ven confundidos por la aparente simplicidad de la música de Burzum, pues su complejidad no se encuentra en el exterior, en la rapidez de dedos o en el amontonamiento de arpegios, sino en la evolución perceptiva y natural de pistas y obra entera. Sus álbumes son monumentos vivos a la creación orgánica y unitaria del universo, especialmente en su expresión de vida terrestre.

Filosofem, cuarto álbum de una serie de clásicos irrefutables del género, fue grabado cuando su autor, Varg Vikernes, acababa de cumplir los 20 años de edad. Arrogante individuo, sin lugar a dudas y con mucha razón, mas de inmensa valía.

burzum filosofem lp inside

§ Susurros de la Serpiente

S.V.E.S.T. — Veritas Diaboli Manet in Aeternum

Fácil es confundir este monstruo de obra con la bazofia que compartió un espacio con ella cuando se le lanzó en un split con los charlatanes de Deathspell Omega. Mas cuando se le inspecciona en detalle, tanto de manera técnica en cuanto a su composición así como en la percepción intuitiva de su flujo y proporciones, descubrimos en la mitad de S.V.E.S.T. una articulación musical coherente, aunque algo alocada, en una sucesión de momentos atados de manera suelta pero temática, con varios riffs aparentemente creciendo a partir de raíces motíficas similares. La curva narrativa se mira afectada por distorsión compositiva y la necesidad de expresar lo diabólico que ha de ser, por necesidad interna, confuso y arrebatador.

Podríamos delinear similitudes de aura e intensidad entre esta obra de S.V.E.S.T. y el Channeling the Quintessence of Satan de Abigor la cual, al menos en mi mente, intenta traer a nuestra esfera la misma clase y calidad de energías. Pero donde los franceses pisan cuidadosamente cada frase de invocación, los austriacos parecieran tomar la ruta de un caos más literal, como en un ritual de frenesí. En aquel punto no había Abigor abandonado todavía toda metodología respetable de música y logró así crear una metáfora de ese desorden y energía desenfrenada en una creación plasmada en detalles rococós. S.V.E.S.T. se muestra más sabedor de su arte y encaja metáfora, propiedad musical y trascendencia holística en una obra de black metal que se aproxima a la metodología del rock progresivo original de la década de los setenta.

El peligro uiene en ſuaves ſilbidos,
cortos e non tan prolongados, quebrando
la ſerenidad del qve lleua, ſu ignorancia
con paciencia, qve a la precaución enajena.

¡Criatvra de mis fatales paſiones,
indolente ante el deſcuidado qve tvrba,
tvs dominios alçados por tvs intentos
de preuenir, el pie qve pueda mancillar tv ondulante forma!

E en la negrura de la naturaleza,
qve deſprende ſus formas, temible e miſterioſas,
ſobreſales uictorioſa, con tv hechizante cola,
qve ſe agita, commo campana caſcada de vna ygleſia oluidada.

E en tv ira pendiente, mueſtras, patrona de las tragedias;
la curuidad ſutil de tvs marfilados colmillos,
donde la mverte ordeña con paſión e eſmero,
tvs tan conocidos e temidos venenos.

E eb el uiejo edén, donde los amantes de las primeras luxurias,
enſayaban nuevos placeres, para extaſiar, en completo delirio,
a ſus fiel eſpectador, de naturaleza mórbida,
qve obſerva en las alturas, ſu reino lleno de arrepentimiento,

diſte, a los tendidos amantes, luego de vn gozo prolongado,
la tentación inmenſa de vn ardor curioſo, mas tentador,
qve el ardor qve deſtilan dos cuerpos diſpueſtos a vencerſe con paſión.

—’La Serpiente’ de Adamas Noctum, El Fuego del Shalhebiron

§ Ecos de un tiempo mejor, acaso olvidado


Vindalv — Æptir Pushende Ar

Un mágico viaje se nos presenta en un formato conocido por algunos como Dungeon Synth, lo cual de por sí define ya el tono sombrío e impersonal característico de este genero. Algunos describirían esto como melancólico, pero ésta no es precisamente la palabra adecuada. El tono y la atmósfera no se limita al sentimiento de un ser, y parece más bien envolverlo todo y encarnar el flujo de energías en dimensiones espaciales y temporales eónicas. Vindalv, sin embargo, nos cuenta más ayudados por una fineza técnica en la composición que les permite modular más y también hablar de algo más cercano a la perspectiva humana, al menos cuando ésta dirigía su atención a sus alrededores naturales y no había sido entorpecida por la tecnología.

Hay mucho que explorar, experimentar y absorber en Æptir Pushende Ar, aunque parezca este haber sido olvidado en las mareas del tiempo. El tipo de obra musical merece ser olvidada por todos menos quienes la puedan apreciar. No vendría a nada distribuirla entre más personas que seguramente no comenzarían a poder apreciarla. El curar música oculta que nunca fue producida a nivel comercial o masivo es la protección de tesoros escondidos. Joyas de mucho valor espiritual e introspectivo se han de encontrar por nosotros y por generaciones en el futuro para inspirarlos en vida y obra propia.

Knut Hamsun — La Bendición de la Tierra

La historia de este libro trata de la llegada de Isak a una región de bosque apartada de Noruega cuya habitación más cercana es un pequeñísimo pueblo que yace una distancia considerable. Seguimos su vida, su esfuerzo, sus pesares y sus triunfos a través de décadas. Mas no es este una historia sobre dramatizada o afectada, más bien notamos que el énfasis del autor está en el valor del sobrellevar obstáculos, sin negar ni aminorar en su narración la gravedad de las circunstancias. Es también La Bendición de la Tierra una alabanza del trabajo duro y juicioso del colono y granjero, sin dejar de mostrar las trampas en las que caen y las desventajas en las que se ven usualmente cuando viene algún pícaro o señor de negocios de las ciudades.

Esta obra del autor noruego Knut Hamsun llega a nuestras manos traducida a un español sobrio, austero y con mucha clase. Las oraciones sencillas y el experto juego de perspectivas, tiempo y tono engañan, y hasta pueden pasar desapercibidas al comienzo. A medida que transcurre el libro uno se va dando cuenta de los dotes del escritor tanto en su técnica como en su sensibilidad y empatía para con personajes de toda clase. Encontramos también una ligereza entre lo jovial y lo turbio, entre lo suave y lo abrupto. Knut Hamsun logra una union magistral de opuestos al punto que estos se disuelven, dándonos una imagen clara y pura de la vida tal y como es para quienes pueden entender dicha disolución.

The Civilization of the Mother (RATMW 27)


Chapter 27

The Civilization of the Mother


As if answering to my own doubts and questions, the next chapter in Julius Evola’s Revolt Against the Modern Wold deals with further details of what he terms “The Civilization of the Mother”. Such a type of civilization is seen as the mark of the second cycle, the Silver Age, and is characterized by the preponderance of the feminine seen as the generative principle of all reality. In this view, every single manifested and differentiated entity and object is a son or daughter of the Great Mother of All.

The description itself is an umbrella term to refer to a particular aspect of civilizations. Moreover, Evola considers it a decisive aspect that determines much of the character of the society and spirit that arises from it. Most people will probably not see through this esoteric conceptualization too clearly because it requires an analysis that sees in several dimensions rather than being restricted to linear modes of thinking or reliant on the pseudo science of trying to explain culture and civilization through simplistic mathematical formulas.

It is of paramount importance to point out that this Civilization of the Mother, which is closely linked to Atlantic civilization and Southern tendencies, is of a higher quality and thinking than the gross naturalistic cults with which we are acquainted today and we hear talked about when academics refer to the matriarchies of prehistory.

“Indeed, the general symbol of the Silver Age and of the Atlantic cycle was not a demonically telluric or a coarsely naturalistic symbol (as in the case of the cycle of the coarse prehistoric feminine idols), but one in which the feminine principle was elevated to a higher form, almost like in the ancient symbol of the Moon as a purified or heavenly Earth (ούράνιη αιθερίη λη)1, and as such, ruling over anything terrestrial; a spiritual or moral authority was therefore bestowed upon feminity over purely material and physical virile instincts and qualities”

—Julius Evola, Revolt Against the Modern World, Chapter 27: ‘The Civilization of the Mother’

The cults and myths alluded to include all of those with a strict relation to fertility, which later became mixed up and which we have received in confusion with older solar-Hyperborean concepts of warrior-like striving. The Southern tends towards the chthonic, the underground and the unconscious and contrasts with the ascendence to higher levels of super-human consciousness and instead seeks a reconnection with an unknown and more primitive side of human nature.

“The Mothers presided over the subterranean world and the occult, conceived of in terms of the night and darkness and in opposition to coelum2, which also suggests the generic idea of the invisible, though in its higher, luminous, and heavenly aspect.”

—Julius Evola, Revolt Against the Modern World, Chapter 27: ‘The Civilization of the Mother’

There is, furthermore, a marked connection between the nature of the Mother civilizations and the idea of equality and communism. Realizing it puts Julius Evola’s description and critique of modern secular civilization and society into context so that we understand that he is not simply being misogynistic when he speaks abhorrently of the effeminate character of the now globalized tendencies towards social justice and promiscuity of deeper values. But he does make clear that here is also a great loss of meaning that progressively gets worse from the ancient Silver Age to our current Dark Age of materialism in its worse manifestation.

While the old Civilization of the Mother could not be said to be pacifist and was indeed very martial despite its preponderance of feminine symbols and it represented and elevation of woman to a divine status, later manifestations of decadence tended towards the lazy and cowardly pacifism accompanied by promiscuity as gross interpretations of what where previously symbols and metaphors. This tendency was, however, already present in and seems to be a general characteristic of Southern, Mother Nature worship systems.

“Effective forms of gynaecocracy developed in those places where the symbol became reality.”

—Julius Evola, Revolt Against the Modern World, Chapter 27: ‘The Civilization of the Mother’

1 Greek: ‘Heavenly-Ethereal/Empyreal States’.

2 Latin: ‘Heaven’ .

Amongst the Ruins —A review of Nihilism

brett_stevens_-_nihilism_a_philosophy_based_in_nothingness_and_eternity-600x900Nihilism: A philosophy based on nothingness and eternity, Brett Stevens’ new book, opens the door to the author’s mind by giving us a picture of childhood in suburban America in a well-to-do, middle-class family. This is the typical family that would be considered privileged and fortunate by all standards of modern society. Despite this, signs of internal turmoil, dissatisfaction and desperation are evident all over the place under the thin veneer of smiles and good intentions.

Brett Stevens attempts, in Nihilism, to go to the root of causes from the human vantage point through a meta-philosophical1 exploration of the factors. Through the author’s tutelage, it becomes obvious that good intentions mean nothing when negative results come about, and that the universal occurrence of perfectly shaped smiles usually betrays emptiness and a lack of clear goals. In this book, we find a rejection of all political and ideological systems in exchange for a return to a search for the wisdom and discernment of the ancients.

Underlying this is the idea that essence and holistic results are more important than temporal form and localised effects, the first of which is but a vehicle while the second has little actual consequence on its own.

§ The situation

One of the greatest paradoxes of the society in which we live in is its supposed avowal of diversity in both thought and way of living. In truth, what we find is far removed from freedom and is rather a passively enforced and very effective system whereby the average citizen is lead to act as a government informant and an agent of one central liberal and “progressive” pseudo culture2. It leads to authentically different ideas (rather than those that appear as new but are little more of the same in a different presentation) being shun outright once they are detected as non-compliant with the central system’s requirements.

It is assumed that because, in contrast to traditional cultures, modern civilization accepts variations in sexual tendencies, race mixing and entertainment, it is somehow more accepting and open-minded. In truth, it is as close-minded as traditional cultures, while the only difference is what it allows and what it does not. What is also overlooked is that we are, in fact, imposing a different order over those who are traditionally minded. How are we to differentiate among them? Isn’t modern civilization, because better informed as a result of technological and scientific advancement, in a better position to judge the way things should be done?

§ A proposition

Brett Stevens advocates nihilism as a gateway to realism and idealism which, hand in hand and dealt with higher intellect, take the mentality of the individual towards transcendentalism. In a summarised manner, it is an extreme acknowledgement of what is without trying to impose human illusion over the tangible and measurable universe, only to then head towards the highest ideals that we can think of in an ever-ascending path. The beneficent effect of this outlook is twofold: first, it bypasses any impulse towards compromise and mediocrity, and second, it forces us to consider the permanent first of all, and the temporal in view of it.

Furthermore, to achieve such a vision, humans are required to put aside their egos, and so any illusions of socially-imposed egalitarianism in favour of a holistic vision of what is good as per ultimate consequences. Unfortunately, some divide this into two black-and-white categories in the common means versus ends dilemma, which is only so for those afflicted with narrow minds and short sightedness. Each question should be evaluated in its own context, not dealt with in prescribed absolutes such as “this is bad/good”, and rather as “what will the effect of this course of action be in this condition?”.

Realistic values, then, are created through the consensus that follows addressing each situation with respect to visionary criteria that does not sacrifice the whole to avoid having to take a hard decision. Values also vary between kinds of people and markedly so between people from different cultures and races. True freedom comes not from an inclusive government that forces its own overarching values over distinct groups that must accommodate to it, but from independent groups that are free to choose their own values within their own terms of existence.

Modern, democratic-liberal imposition is tyranny for those who do not agree with it. The typical, childish response by college-like types accustomed to having their ideas protected so long as they pander to the majority (seeing as democracy is a popularity contest, not a reaching towards actual solutions), is that anyone who does not agree is free to go live far off on a mountain. Even if we were willing to do so and were successful in building outlying posts of a new/different culture, we know that if these became influential and highly successful there are no out-of-bounds regions for modern, globalised governments.

The peace-loving modern West would only consider such communities as breeding centres for outlaws and/or extremists deserving to be imprisoned, tortured and “re-educated”. Just ask any country in the last 120 years that has been successful in escaping the clutches of international banking and corporatism: they have all been summarily “brought to justice for their crimes against humanity” sooner or later. Thus, change will have to be slow and encouraged from within to survive the collapse of the diseased body of a civilisation that has been crumbling for millennia (technological advancements notwithstanding).

§ For those who seek, not for those who wait

These propositions, however, are not aimed at trying to convince anyone by way of sentimental appeals, but rather a presentation of logical and common sense statements that can be taken by someone willing to go through them rationally and make up his or her own mind. The implication that many of subpar intelligence, lacking mental honesty or irreparable egotism will almost surely reject the ideas in this book from the very start without understanding them is a tacit given. This does not mean that there is an attitude of requesting complete compliance, but that the contents require an honesty and wilful consideration that escapes the vast majority of people in a capricious and self-deceiving world afflicted by globalised modernity.

1 Meta-philosophical in the sense that it is not an attempt at creating a full philosophical system, but to use philosophical references to indicate the contours and boundaries of a precise idea that is to serve as starting point for later stages.

2 The compendium of modern secular “values” which reflect centuries of Judeo-Christian indoctrination could be called a pseudo culture instead of an authentic one by virtue of the fact that they are super-imposed on people rather than born naturally from an organic consensus arising through generations of individuals interacting with those within their actual community.

North and South (RATMW 26)


Chapter 26

North and South


In chapter 26 of Revolt Against the Modern World, Julius Evola extends the discussion from the last chapter and stops for a while to give the reader some more information regarding not only the Northern (Polar) versus Western (Atlantic/Atlantean?) myth as origin or point of reach with the divine, but also the distinction between the general Northern male-solar versus the Southern female-lunar orientation of cults in general and their eventual blending and transformation as a result of migrations.

Now, besides going further into the details that distinguish the northern from southern cults, Evola engages in judgement of the moral worth of each of these. It is evident beyond doubt that he has a strong predilection for the patriarchal, the masculous, while immediately writing off anything with overtones of femininity as either out of balance and degenerate. This is very telling, and if I am perceiving this correctly, the balance that Evola adheres to is not so much a balance as a domination of the masculine.

However, the way Evola explains this, is that the realms of the feminine and the masculine are supposed to play different roles. When we look at some of his favorite examples, like the Roman, we find something that does not appear to be in balance at all. What is even more evident from this chapter is that the author considers the Hyperborean through Aryan principles of conquest and imposition to be the only and the best way. This is, of course, not explained and is only heard as a background assumption.

This reading between the lines of what Julius Evola exposes is very important. While his book is a very good source of information, and his observation are invaluable, one must be able to appreciate this without letting his bias creep and hide behind unjustified assumptions. While he decries the overtaking of effeminate qualities over modern society, he does not explain why this is wrong. Furthermore, rather than the other host of obvious problems with the overtaking of materialism and a forgetting of the meaning ancient rites, it would appear from the last chapter of the first section of Revolt Against the Modern World as if he wants to blame the root of the problem of modernity on the preponderance of a feminine judgement.

I believe his mistake is in believing that the feminine cannot be deadly, that it cannot be decisive. What he is referring to is actually a weakening of the spirituality, an increasing dependency  on the material for meaning, as well as the gradual overtaking of the power of a plebeian mentality. Julius Evola does a very good job in pointing these out, and goes over them through different angles, yet seems to remain stubborn in his underhand implication of the inferiority of the feminine as a guiding principle.

There are other implications in Evola’s exposition that have a more apparent reasonable explanation, which is why I am inclined to give thought and consideration to their validity. This is that the warmer climates tend to produce more contemplative and relaxed traditions, while those of the north tend to strive for excellence and the most suitable as well as pragmatic. The environment of each place seems to give place to each of these different general attitudes. However, I believe there are a lot of holes in these, his more general assumptions that seem to stem out more from dogma than from the scholarly esoteric study that he otherwise so marvelously presents.

For one, great civilisations seem to spring in places where race mixture happened, and therefore most probably a mixture of cultures happened. But my observation should not be taken as favouritism for this outcome, because I personally find the ultimate result of civilisation to be rather negative. It protects people and it gradually foments living in an illusory human-made world that makes them insensitive and greedy. On the other hand, it may also be the case that we simply have not learned to handle the power of civilisation well enough to be responsible and maintain a clear head with the power it affords human beings.