solar storm and the new age
. . .
• . . .
in man in addition to the physical body there are essentially three entities or principles each endowed with its own character and destiny
. . .
° . . .
the first principle corresponds to the conscious "I" typical of the waking state which arose with the body and was formed in parallel with its biological development this is the ordinary personality the second principle was called "demon" "manes" "lar" and even "double" the third and last principle corresponds to what proceeds from the first entity after death for most people it is the "shadow"
. . . ° . . .
as long as a person belongs to "nature" the ultimate foundation of a human being is the daemon or "demon" in this context the term does not have the evil connotation christianity bestowed upon it when man is considered from a naturalistic point of view the demon could be defined as the deep force that originally produced consciousness in the finite form that is the body in which it lives during its residence in the visible world this force eventually remains "behind" the individual in the preconscious and in the subconscious dimensions as the foundation of organic processes and subtle relations with the environment other beings and with past and future destiny these relations usually elude any direct perception the single individuals of a group appear as various incarnations or emanations of this demon or totem which is the "spirit" pulsating in their blood they live in it and it lives in them though transcending them just as the matrix transcends the particular forms it produces out of its own substance the seat of the lares is underground they are in custody of a female principle mania who is the mater larum at the death of the body an ordinary person usually loses his or her personality which was an illusory thing even while that person was alive the person is then reduced to a shadow that is itself destined to be dissolved after a more or less lengthy period culminating in what was called "the second death" the essential vital principles of the deceased return to the totem which is a primordial perenial and inexhaustible matter life will again proceed from this matter and assume other individual forms all of which are subject to the same destiny this teaching concerns the naturalistic order
. . . ° . . .
there is however a second teaching relating to a higher order and a different more privileged aristocratic and sacred solution to the problem of survival after death it is possible to establish a connection here with the ideas concerning those ancestors who through their "victory" bestowed a sacred legacy upon the ensuing patrician generations that reenact and renew the rite the "heroes" or demigods to whom the higher castes and the noble families of traditional antiquity traced their lineage were beings who at death (unlike most people or unlike those who had been defeated in the trials of the afterlife) did not emanate a "shadow" or the larva of an ego that was eventually destined to die anyway instead they were beings who had achieved the self-subsistent transcendent and incorruptible life of a "god" they were those who "had overcome the second death" this was possible because they had more or less directly imposed upon their own vital force that change of nature the transcendent meaning of "sacrifice"
. . . ° . . .
to establish ambiguous promiscuities that make individuals more vulnerable to the powers on which they depend as natural beings thus allowing the center of their being to fall deeper and deeper into the collective and into the prepersonal dimensions and to "placate" or to propitiate certain infernal influences granting them their wish to become incarnated in the souls and in the world of men this is the essence of an inferior cult that is only an extension of the way of being of those who have no cult and no rite at all
. . . ° . . .
to free human beings from the dominion of the totems to strengthen them to address them to the fulfillment of a spiritual form and a limit and to bring them in an invisible way to the line of influences capable of creating a destiny of heroic and liberating immortality this was the task of the aristocratic cult
. . .
° . . .
one would look in vain for "religion" in the original forms of the world of tradition what characterizes the primordial times is not "animism" the idea that an "anima" is the foundation of the general representation of the divine and of the various forces at work in the universe but rather the idea or perception of pure powers adequately represented by the roman view of the numen the numen unlike the notion of deus as it later came to be understood is not a being or a person but a sheer power that is capable of producing effects of acting and of manifesting itself the sense of the real presence of such powers or numina as something simultaneously transcendent and yet immanent marvelous yet fearful constituted the substance of the original experience of the "sacred" even though more conditioned points of view were not excluded from exotericism those traditional forms reserved for the common people "inner doctrines" were characterized by the teaching that the personal forms of deities variously objectified are only symbols of superrational and superhuman ways of being
. . . ° . . .
the center consisted in the real and living presence of these states within an elite or in the ideal of their realization through what in tibet is called the "direct path" and which generally corresponds to initiation conceived as an ontological change of nature the rite was a "divine technique" a determining action upon invisible forces and inner states thus the law of action reigned supreme but the law of action is also the law of freedom no bond can be spiritually imposed on beings who neither hope nor fear but rather act
. . . ° . . .
when the efficacy of the rite disappeared man was motivated to give a mythological individuality to those forces with which he had previously dealt according to simple relationships of technique or which at most he had conceived under the species of symbols later on man conceived these forces in his own image thus limiting human possibilities he saw in them personal beings who were more powerful than he was and who were to be addressed with humility faith hope and fear not only to receive protection and success but also liberation and salus (in its double meaning of health and salvation) the hyperrealistic world that was substantiated with pure and sheer action was replaced with a subreal and confused world of emotions imagination hopes and fears this world became increasingly "human" and powerless as it followed various stages of the general involution and alteration of the primordial tradition
. . . ° . . .
the division of individuals into castes or into equivalent groups according to their nature and to the different rank of activities they exercise with regard to pure spirituality constitutes the essence of the primordial legislation and of the social order according to "justice" the activities of the slaves or workers were subordinated to the activities of the bourgeoisie higher up in the hierarchy we find the warrior nobility and finally the representatives of the spiritual authority and power
. . . ° . . .
after the race of beings who are by nature more than human beings became extinct this fourfold division became a threefold division when nobility was thought to encompass both the warrior and the spiritual dimensions and practiced in those areas in which residues of this original situation existed
. . . ° . . .
the castes more than defining social groups defined functions and typical ways of being and acting a hierarchy was not a device of the human will but a law of nature and as impersonal a physical law as that according to which a lighter fluid floats on top of a denser fluid unless an upsetting factor intervenes
. . . ° . . .
the castes corresponded to different powers of the soul and to particular virtues the rulers the warriors and the workers corresponded respectively to the spirit and to the head to the animus and to the chest and to the faculty of desire and to the lower organs of the body regulating sex and the functions of excretion in this way the external order and hierarchy correspond to an inner order and hierarchy according to "justice"
. . . ° . . .
| 
