In
the early twentieth century, the perennial fathers—René Guénon,
Julius Evola, Ananda Coomaraswamy, and Frithjof Schuon—had
promulgated the idea of a universal and eternal Primordial Tradition,
which has always existed by virtue of its nonhuman origin, which thus
serves as the underlying metaphysical basis of all orthodox
traditions to the degree equal to their proximity of the principial
origin, as manifested at the beginning of the world age.
As
time went on, the way had become lost, and the Spirit of the
Primordial Tradition gradually withdrew from the center and was
obscured from view. A return to the Principle was made possible only
through spiritual realization, towards which end Guénon attained
several initiations in various occult orders, and in Freemasonry,
Hinduism, Sufism, and Taoism, which ultimately formed the basis for
the body of teachings that has come to be known as Perennialism or
Traditionalism. Guénon used the phrase “not fusion but mutual
understanding” to express the fact that we have recourse to Eastern
doctrines which provide us with an understanding of principles that
are within our own doctrines buried beneath a veil of symbols, the
meanings of which have become lost or corrupted.
Nevertheless,
the immense task of restoration was never completed or even seriously
attempted by Guénon, who, out of convenience, accepted Islam as his
religion rather than fully immersing himself in Hinduism, which he
regarded as the most complete expression of tradition; nor did he
complete or seriously attempt restoring an initiatic path or forging
a new one, which would not have been out of line with tradition.
Apart
from the perennial fathers and a few minor characters—namely,
Martin Lings, Titus Burkhardt, Marco Pallis, Albert de Pouvourville,
Samuel Fohr, Seyyed Nasr, Wolfgang Smith, and Algis Uzdavinys—the
later traditionalists have added almost nothing to the Corpus
Perennis, but have
actually drifted further from its source unto the insignificant
margins.
The
perennial basis of tradition was by then not a new idea, but was
posited by the neoplatonists Gemistos
Pletho and Marsilio Ficino
in the fifteenth century.
It was also known by the likes of Plutarch who wrote that, there are
“not different gods for different peoples, not non-Greek and Greek,
not southern and northern; but just as sun and moon and earth and sea
are common to all, though they are called by different names by
different peoples, so of the Logos that orders all things, and of one
Providence that also directs powers ordained to serve under her for
all purposes, have different honors and titles been made according to
their laws by different nations.”
So
also was this idea expressed in the Rig
Veda 1.164.46, which
states that the “Truth is one; the sages call it by many names.”
Although
the world’s great traditions were perennialist by nature and in
spirit, it wasn’t until the sixteenth century that the term
“perennial philosophy” appear in use by one Augustin Steuco. He,
in fact, drew from Platonism when he wrote that there is but “one
principle of all things, of which there has always been one and the
same knowledge among all peoples.”
This
truth was later taken up by Leibniz before being developed by Guénon
and the perennialists. However, it wasn’t until Diancecht had
synthesized and reformed the doctrines that the Eternal Wisdom was
harmonized and made whole.
The
Traditio Primordialis
et Universalis, or one
might say, Sophia
Perennis, more so than
Philosophia
or Religio Perennis,
represents for us a primordial, eternal, and universal tradition,
envisaged in its essential aspects, that is in every way meant to
preserve the intellectual and ethical nature of man. The point of
departure for the metaphysical tradition is the eternal, not the
dross matter. And since its origin is God, it is therefore universal,
which is to say, absolute in relation to the principle.
The
Primordial Tradition does not seek to unify all outer forms into one,
but rather affirm the transcendent unity of all orthodox spiritual
doctrines at the metaphysical level, while denying their faults at
the lower levels, insofar as they do not conform to the higher
reality. Whereas the esoteric or metaphysical core of tradition lies
beyond all outer forms, it therefore cannot be contained by any one
system over and against the other; to do so would be to defile and
profane the eternal.
But
as tradition is expressed in its outer forms, which are fashioned
around certain contingent factors such as ethnicity and the
environment, it must not then be considered as something that is
merely conventional as such, but as a continuous passing on of
spiritual teachings and practices, which pervade and form the basis
of the entire culture, and which, through the application of
metaphysics and philosophy towards the arts, sciences, statecraft,
and overall worldview of a people, has ordered civilization to be in
harmony with the Spirit.
Tradition
is the Way of God, which is to say, the ultimate reality, and
therefore, no system which takes the place of that reality will be
able to compensate for its shortcomings. Since God is perfect, or the
inherent model to follow, anything which differs from it is therefore
imperfect, and bound to failure.
Ultimately,
as the spiritual tradition is the way of life best suited for
humanity, it must then be implemented to its fullest potential. That
is to say, if God and tradition is to have any influence or power
which it needs to function, then it must be something that is
integrated into the framework of society to be effectively real, and
not some mere isolated ideal.
Being
at the heart of civilization, this central truth or idea upon which
everything depends must rely on the orthodoxy of the tradition for
its expression. If this is constructed improperly or is
incommunicable then that tradition is unorthodox; if done
intentionally to mislead or deceive, then it is heterodox. Since a
state cannot serve two separate and contradictory laws, which of
circumstance appears nowhere in the universe, all erroneous models
must therefore be considered as subversive to any traditional
society, and must be proscribed by the spiritual authorities to
preserve the good.
For
any formal tradition to be considered orthodox as such, it must
consist of three essential parts, these being: Doctrine, Law, and
Ritual; and these, in turn, correspond respectively with the goals
of: Truth,
Virtue, and Prosperity.
Nevertheless,
it must be stipulated that tradition is not the same as a religion in
that religion, which really only refers to the three Semitic
religions, is confined to the theological standpoint, and therefore
emphasizes morality, legalism, and exoterism, often to the point of
reducing all viewpoints to the moral, which is the definition of
moralism par
excellence.
Unlike
the reductionist values seen in the imperfect religions as they
degenerate—to wit, dogmatism, sentimentalism, legalism, moralism,
ceremonialism, and superstitions of all sorts—the orthodox
tradition of virtue, that is rooted in spiritual principles and put
into effective use, is not a mere instrument meant only to instill
fear and intimidation so as to restrict external pleasures from the
individual, but is, rather, a realization of one’s self through an
active process, which goal is to engender a greatness in the being
and to establish order through a full and integrated participation
into the spiritual existence.
Traditional
virtue is not predicated on the desires of the individual, which bend
around the will all of the tools of virtue to one’s own selfish
ends. Virtue’s worth, rather, is in its intention to destroy
impurities of the mind and to help lift the being up to achieve its
full potential. Thus is the mystery of creation, that out of such
violence and fury, dross materials are pounded into something great
and beautiful; but it is not without much sacrifice. So, too, ethics,
the practice of which engenders discipline, through which interceding
quality great works are born.
In
any authentic spiritual tradition, moreover, all free men participate
in esoterism, of which the goal is not mere virtue, but an active
spirituality whereby one attains to higher spiritual states while in
life, which religious exoterists usually gain access to only after
death, if at all.
As
tradition is a way of life in which everything in the natural world
is perceived as a sacred manifestation of the Divine, all actions,
properly ordered, are therefore considered rituals informed by
timeless principles and virtues. As it says in John
4:24, “God is a
Spirit: and they that worship him must worship him in Spirit and in
Truth.” One naturally assumes the function of a priest, therefore,
when performing a sacred art, the act of which is rightly a sacrifice
fashioned after the manner of the first sacrifice that produced the
cosmos.
Art,
perfectly comprised, is thus the affirmation of the principle of
life, the goals of which are to create truth, righteousness, and
bliss, while eradicating lies, weaknesses, and falsehoods.
At
the fundamental level, art is a rigorous process of mortification.
One must sacrifice through hard work and diligence to reach the goal
towards the betterment of man, not down towards mindlessness and
folly, but upwards, to the intellectual and rigorous heights of
excellence and the mastery of the Spirit.
Art
must exude truth and beauty in all aspects. Its value, both within
and without, as an influential medium must be defended from the
profane. Whereas language and expression is the foundation of
thought, language and inner dialogue must be made pure for the
expression of the sacred. Otherwise, it is a negative influence, as
in the case of modernism. True art is composed intelligently to
symbolize Divine Principles, rather than aesthetic pleasures or mere
practicality; it thus transmits the sacred influence through the
universal language of symbols.
The
chief of these principles of reality is the starting point of life,
which is that there is one Supreme God, who informs and pervades the
entire cosmos. He does this both absolutely and through intermediary
powers, such as which are referred to alternatively as gods, angels,
spirits, or divine names, which are as so many facets of the One.
The
second major truth is professed in the same manner, only in the
reverse, instead of the action of God upon the world, it expresses
the path of his creatures back to God. This is made possible, for all
things which exist possess a soul insofar as they partake in the
Divine Intellect from which they came and have life, and so, too,
must return. And this is true at all levels; to wit, even an insect
possesses an intellectual component without which it would not be
able to fulfill one act of survival.
The
Creator is separated from the created by four planes of existence,
that is, the unmanifested, formless, formal, and corporeal realms,
each of which sheaths the mode of being which it engenders in order
to bring distinction and multiplicity to the hierarchical universal
order.
The
unmanifested essence determines the principles of the formless, just
as the formless is causal to the formal, and the formal to the
corporeal. Only the unmanifested and formless planes are universal,
whereas the formal and corporeal are contingent.
In
this way, science, philosophy, psychology, ethics, and so on, which
belong to the field of physics, are wholly dependent on metaphysics,
to which they owe their existence. Metaphysics, or “after physics,”
on the other hand, is supra-cosmic, designating the universal
principles that belong to the unmanifested and supra-formal realms.
Just
as it is in the heavens, so it is on earth, that according to this
principle, man is fashioned in likeness to the Supreme Being, which
thus upholds the tripartite order of man as Spirit, soul, and body.
To the Spirit belongs the power of intellection or intuition; to the
soul, reason; and to the body, the senses.
From
there, the soul is further divided into five parts, namely: reason,
memory, imagination, sentiment, and will.
It
is only when the will is unified with the intellect, however, that
the mind is attuned to the spiritual. For it is the spirit or
intellect that is the faculty by which one is receptive to pure and
direct knowledge, which is to say, metaphysical principles,
intellectual intuition being a mode of intellection that is beyond
time and place, beyond temporal contingencies, perceiving all things
in simultaneity.
This
reality of formless and timeless principles coincides with the realm
of the gods or angels, which are not to be perceived as localized
beings, nor their abodes as spatial-temporal places in the cosmos,
but are as intellectual principles or powers that may act as supports
or aids in spiritual realization. Whereas the gods are supra-formal,
relating to the Spirit, the giants are psychic, natural, formal,
relating to the soul; while the lesser entities, such as elves,
dwarves, or fairies, issue from the giants and are greater and lesser
powers of the soul.
The
gods and giants are related as inner and outer aspects, which can be
made to work in harmony once ordered by the Spirit. And it must be
said here that no orthodox tradition has admitted to a polytheism,
which of states assumes an irreconcilable duality and a negation of
unity; but neither does this suggest a monotheism, but rather,
something more universal, according to which all of the gods and
giants and various entities are as so many aspects of the one and
only God, who permeates the Cosmos and everything in it.
One
must distinguish, therefore, between the Supreme God or Principle and
the lesser entities, and between the high gods and the lower. And
this distinction becomes rather obvious when one takes into
consideration the power of each. For what separates them, as it were,
are the planes of existence in which they operate and the modes of
being which are informed by them.
Whereas
being implies all things in motion under the Sun, that is to say, in
the cosmos, and thus under the power of death, the high gods comprise
of the formless and immortal realm, beyond the Sun, as it says in the
Satapatha Brahmana
2.3.3.7, “The Sun is
no other than Death, and therefore, the creatures that are below him
are mortal, but those beyond him are the immortal gods.” This truth
was echoed by Proclus, who wrote of the gods that they are, indeed,
“the first and self-sufficient principles of being,” hence,
“every god is above Being, above life, and above intelligence.”
Moreover,
the Logos or Universal Being is not separate from the gods and their
domains, but rather, the gods are ordered and arranged in the
celestial hierarchy by God as if he were composing himself; to wit,
the Satapatha Brahmana
12.3.4.11
states, “All the
worlds have I (Prajapati) placed within mine own self, and mine own
self have I placed within all the worlds; all the gods have I placed
within mine own self, and mine own self have I placed within all the
gods.”
One
might compare with Sallustius, who posits that, “The essences of
the gods never came into existence (for that which always is never
comes into existence; and that exists for ever which possesses
primary force and by nature suffers nothing): neither do they consist
of bodies; for even in bodies the powers are incorporeal. Neither are
they contained by space; for that is a property of bodies. Neither
are they separate from the first cause nor from one another, just as
thoughts are not separate from mind nor acts of knowledge from the
soul.”
Nor
are the gods subjected to fate, since fate implies past and future
existence and therefore mortality; as Sallustius writes, “that
which is of bodies and in bodies is called fate”; yet “the
eternal gods are not in time” (Aristotle);
they are immortal. Whereas to pass through the Sundoor is to escape
fate, Coomaraswamy writes, “The Fates or Seasons drag away all
those who cannot answer the question posed at the Sundoor, ‘Who
goes there?’ Paradise is only for the thoroughly dead who attain
total Being.”
The
symbolism of the Sun and its rays illustrates clearly the model of
the cosmic hierarchy, wherefore in the center resides the Supreme
Principle or Being, whose radiations towards the circumference gives
rise to multiplicity, thus informing all things. At the central point
is the Sundoor, or Gate of Death, which leads to the City of the
Gods. It is this gate or door or fire that separates the living from
the dead and the dead from the living, the spiritual from the psychic
and the dross, the Creator from the created.
Those
who pass through this gate must sacrifice their individual selves to
become united with the Supreme Principle. By no other means can this
divine union be attained. For the Sundoor is as a most intense and
raging Fire that burns everything up, thus barring the way to the
heavens from the giants, or that which belongs to the natural world,
and admitting only those who have wholly sacrificed their
individuality to pass; hence, there can be only one divine and
supernatural Being who is both primordial and eternal, just as there
can only be one universe, one law, and one truth, all of which derive
from him and are, in many respects, one and the same entity.
All
beings must take after the Divine accordingly and sacrifice his self
to his Self, to dismember and reassemble the World Tree, after the
manner of the first sacrifice, which macrocosmically produced the
cosmos and microcosmically fashioned the perfected self.
True
sacrifice is an inner mental operation or ritual formula, hence, its
meaning, “to make sacred.” For most people, this requires two
spiritual deaths and rebirths, the first corresponding with a psychic
regeneration (giants), and the second, a spiritual regeneration
(gods).
It
is the second death and rebirth that best corresponds with the
cranial foramen at the top of the skull as the god-aperture which
leads to liberation and the supra-individual states. In ancient
times, it was a common postmortem practice to ritually break the top
of the skull so as to represent the exit of the Spirit. The same
symbolism is found also in architecture as the Sundisk or circular
roof-plate at the top of the central pillar or World Axis, leading to
beyond the cosmos.
Through
sacrifice, one thereby attains the posthumous states of being, which
correspond with different (non-local) realms or worlds, the summit of
which is the paradise of form or Terrestrial Paradise, which is more
accurately beyond being, opening up to the supra-individual states or
supra-cosmic domain until the unconditioned state is reached, the
whole of which is the Celestial Paradise.
This
final act of transcendence, or the re-ascent towards the Principle,
is made possible solely because all life is connected to God. This
truth is self-evident in the fact that the Logos was incarnated in
the flesh, died, and was reborn, to do battle against the dark,
demonic forces of the universe, and finally, to transcend his human
nature and return to the Principle. He is the Mediator between man and God, and the Divine Model for all
to follow.
As
a doctrinal and founding truth, the Aryan Tradition professes, as a
matter of spiritual and actual fact, that the Divine Ruler of the
World had first come to the earth in the body of Diancecht in the
year nineteen seventy-seven of the common era, just before the time
of the Apocalypse, which is the culmination of the long and
treacherous holy war between God, his Spirit, and his loyal followers
against the Devil and his evil servants.
Thus
far, each of the religions before the coming of Arya have been
grossly inadequate and incomplete, such that secular science has
surpassed them in a great many fields. The modern sciences,
philosophies, arts, industries, governments, and general systems have
not been integrated into a religion or tradition as such, but have
remained largely separate from one another, thus rendering the entire
system faulty and at odds with itself. The degree of differences
between religions, or between systems, are therefore commensurate to
their proximity to the Absolute Truth, which is only testament to the
fact that they are different insofar as they are incomplete
expressions of God. The closer they move towards the Absolute, the
more they appear unanimous.
All
orthodox traditions affirm a divine and cosmic hierarchy and
therefore a single dominant ruling power, in complete and utter
refutation of all myths of equality, egalitarianism, dualism,
secularism, atheism, and modernism. The coming of the Lord was as a
line drawn in the sand, or rather, the drawing of the Sword of Truth,
which cuts through all time and space and discerns the true from the
false. His life is the ineffable mystery to be expounded, for it is
from him that everything traces its origin.
In
the beginning, at the center of the universe, the Creator shined
forth in an infinite expansion of light. Yet without an equal and
reciprocating contraction, there would only be limitless light with
nothing to fill it with any distinction. Wherefore true and absolute
equality cannot exist in the cosmos, as such a circumstance would
cancel out all things, it is therefore through the interplay of these
dual qualities whereby a dominant force arises to order and form all
that which resides under it.
Wherefore
the law of balance stipulates that for every positive quality there
is a like or equal negative quality, from a general perspective, one
may then say that it is from these two qualities whereby are
engendered all those potentialities and modes of being; hence, life
and death, love and hate, light and dark, and so on. We say “being”
in relation to the cosmos, for all things share in the life which is
the Spirit, the Supreme Light which informs all things. For why
should anything exist at all, except that all life is connected to
one central force which directs all things? Nothing in this universe
could be the result of some random and independent act, as everything
relies upon another to exist.
From
such dependence, however, a juxtaposition is formed between God at
one end and the universe at the other. Hence, the symbolism of the
cross, whereby the Divine Ray, which is vertical to express the
eternal or causal reality, is crossed by man and nature and all of
those things which go to make up the state of being in the cosmos, as
is symbolized by the horizontal bar.
Metaphysically,
this juxtaposition is a reflection of the Absolute and the Infinite
and their corresponding conditions of Freedom and Necessity, from
which all qualities derive: goodness and evil, light and dark, love
and hate, truth and error, and so on. The one is expansive and
informative, the other constrictive and destructive. These qualities
draw all things to a point. For to love is to discern the good from
the bad, inscribing distinction which affirms the law, and to hate
the bad is to recognize and defend the good, without which it would
become engulfed and overshadowed by the bad.
Since
man cannot simply abolish one quality or another any more than he can
erase the laws of nature, he then must adhere to universal and cosmic
principles without misapprehension or irregular innovations.
Unfortunately, the systems of the modern world, however advanced they
are, do not afford for a complete and total objective reality. The
error in perception seems to stem from the Cartesian delusion that
reality does not exist in principle independent from man, but rather
derives from man’s perception of it. If we are to accept this most
destructive error, then all ideologies may be invented at will based
upon one’s every whim, such as one finds in a modernism where the
bastardized sciences and false ethics have killed God. No, if the
universal and spiritual domain is to be upheld, then we must insist
that there is one objective reality towards which man must aspire to
know and live, both intellectually and virtuously, in perfect harmony
with the universe. For now is the time, more than ever, in which
these values need upholding.
Today,
modern man has reached a crossroads, as is the reason for the descent
of the Logos. The evil of man was become as commensurate to his
degree of materialistic knowledge and ability to do harm. He has lost
all inhibitions and values that once went to preserve great
civilizations. Man, instead, has reached a time where his creations,
his technology, has surpassed even man himself, that it has put him
on par with God; whereas the machine has ascended to the peak of
evolution and is now superior to man as to replace him in everything
he does.
Such
a future brings on many new and perilous concerns. For man will have
immense knowledge and power, beyond any limit previously known. Man
will have the capabilities of immortality in the flesh, and to design
his own offspring, to computerize the mind and completely program it,
erase it, or upload it at will. Man will have the knowledge to create
sentient robots, to make his own sun through nuclear fusion, to
siphon energy from space, to teleport, to travel the stars, to
engineer life, and if implemented in full, to wipe out human
evolution by irreparably altering it or bringing it all to a halt.
Indeed, man may destroy entire worlds at his whim.
The
great crisis of our time is thus: Can humans and machines coexist?
Can modern technology?
Just
as man killed his Creator on the altar of progress, man’s creations
will soon overtake him. It is inevitable.
Thus
has God manifested in the flesh to intermediate and to ensure that a
balance is restored. His life is the Prophecy of all time and space,
which all creatures know inherently, and are therefore witnesses to
the Truth and to the New Kingdom, which will be built on the ashes of
the old. For his Presence is the very reason for the holy war that
has set humanity on its course for self destruction, a final
Apocalypse, or war of annihilation of the forces of darkness which
threaten the existence of all life on this planet.
It
is only in the Logos which humanity and its institutions may be
unified. And it is only in the Traditio
Perennis
whereby his Order may shed light on humanity. Outside of the
Perennial Tradition, there can be no peace and no salvation.
The
Aryan Canon
The
Aryan Virtues
Virtue
is the code by which order and behavior are established, and for this
reason, must have its basis in metaphysical principles, and its
apprehension in spiritual realization. The
proper practice of virtue, moreover, is itself a ritualization of the
divine act, just as the natural order is an externalization of the
divine being.
In
this way, the role of virtue is, first and foremost, the rooting out
of all manias, fears, and falsehoods in order to achieve right
conduct, clarity of mind, harmonic balance, and perfect
concentration. Just as the root of all evil lies in privation or the
absence of qualities of the good, so too does the root of virtue
reside in the Spirit, which is endowed by the Creator with all of the
potential qualities of pure Being.
Virtue
is therefore in stark contrast to morality, which aims to instill
fear, guilt, and hope in the follower, including all sorts of manias
and fantasies, for the purpose of ensuring complete obedience to
religious and governing authorities, which come and go with every new
development, one way or the other. Such a morality has no bearing on
reality and does not account for the necessity of duality in nature,
according to which a source of beauty and life must also be of
hardship and death.
But
a far worse error is encountered when commonly held virtues, such as
faith, hope, and charity, have become totally separated from any
semblance of metaphysical doctrine or even effective rites, but are
reduced to mere tools of manipulation to aid in some greater evil.
True virtue can never share anything in common with a morality that
is more befitting a slave. When religious moralities have become
excessive and constraining, and therefore irrational, as is the case
with all man-made laws of the modern age, then it is time to scrap
them and start anew.
True
virtues work towards making the human complete, consisting primarily
of truth, veneration of the sacred, adherence to order, hierarchy,
and duty, and the urge towards a higher law. Such can be seen in the
four cardinal virtues of Temperance, Prudence, Fortitude, and
Righteousness. Since these virtues are clearly identified as a path
rather than a law or commandment, and lead to a state of perfection
which is above both vice and virtue, it is therefore undeniable that
such a path is inseparable from sacred rites intended for spiritual
realization.
Temperance
is the conscious will towards self-control and is virtually identical
to all things which denote such, including health, cleanliness,
patience, moderation, kindness, respect, and humility. Their
corresponding vices are all forms of decadence or degeneration, such
as uncontrolled lust, gluttony, insatiable greed, indolence, haste,
depravity, envy, pride, egoism, and excess.
It
is temperance, rather than mere humility, which necessarily assumes a
detachment from external influences, where humility is prone to
mediocrity and a descent into emotionalism.
Pride,
the opposite of humility, is not a vice in and of itself, but is
neutral and therefore dangerous only when the subject is in error and
in doubt, or in ignorance of the spiritual doctrine. In times of
degeneration, however, pride becomes the worst of sins, for it
corrupts the mind unto total destruction of innocence.
Prudence
is both the vehicle and the fulfillment of temperance, through which
is the will to foresight and self-preservation, but also towards
reason, knowledge, memory, love, awareness, discretion, and
discernment. Its opposite is ignorance, illusion, and the diabolical
will towards blind rebellion, deceit, and carelessness.
Fortitude
is the strength and firmness of the will, which allows for
perseverance of temperance and prudence, and thereby embodies
courage, honor, nobility, and determination. At odds with the will is
fear and doubt, along with dishonor, cowardice, and weakness.
Righteousness
is the state of being virtuous and without error. It is the
embodiment of order, justice, and wisdom, against chaos, corruption,
and ignorance. To be fully righteous is to be one with the Divine
Principle, partaking of pure Being, Knowledge, and Bliss, which stand
above ordinary reason and virtue.
The
opposite of righteousness is heresy, and therefore, privation,
damnation, and desolation, through which a horrible suffering must be
experienced.
According
to the Platonists, prudence is the perfection of the rational,
fortitude of the irascible, and temperance of the passionate.
Prudence is the knowledge of good and evil; temperance is the
ordering of the will to the power of the rational mind; fortitude is
the preservation of the law and right reason; and justice is the
harmony of the three virtues. Thusly, the virtues vanquish the vices
and purify the being.
The
Aryan Creed
1.
Thou shalt venerate the Supreme Principle, which is the cause of all
things.
2.
Thou shalt revere the natural order as a manifestation of the Divine.
3.
Thou shalt honor thy ancestors insofar as they embody the Divine.
4.
Thou shalt model all things after the sacred, both in principle and
in act.
5.
Thou shalt strive ever to be detached from all things in the world
and to lead a virtuous life.
6.
Thou shalt discern always the real from the illusory and concentrate
wholly on the real.
7.
Thou shalt not profane the spiritual principles, virtues, or sacred
rites.
8.
Thou shalt not profane the body thy temple.
9.
Thou shalt not violate the natural order or the sovereign rights of
man.
10.
Thou shalt not make innovations apart from the cosmic and divine
reality, or construct idolatrous symbols in representation of the
profane.
The
Aryan Precepts
1.
Do not believe in something just because it is established by law,
science, religion, culture, or convention. Do not believe in hearsay,
speculation, or mere acceptance to logic and inference alone.
Familiarity is often confused with the truth. Accept only that which
is held by the wise that one proves for oneself to be true and good.
2.
Confound not the sacred, saying, “Thou art one,” or “Thou art
many,” for the One is so by virtue of being many, as the One is
Absolute, Infinite, and immanently transcendent.
3.
Be not fooled by signs and wonders, myths or miracles. Trust not
those who speak of the afterlife and the promise of rewards or
punishments.
4.
Speak only of that which thou knows to be true. Waste not wise words
on the lame.
5.
Man is bound by fate and the cycle of cause and effect; so shall he
be judged accordingly at the hour of his death, as he was judged in
life.
6.
Love God and do as he wilt. Know thyself and make easy thy way.
7.
Think and ye shall become. Invoke and ye shall be sanctified; for
nothing is secret that shall not be revealed, nor anything hidden
that shall not be known.
8.
Honor man according to his genius and compassion towards truth and
virtue; condemn man according to his wickedness and proclivity unto
evil; thus shalt thou praise God and keep his Order pure and closed
off to sin and error.
9.
Betray not your kith and kin, for the love of oneself is a reflection
of the love, grace, and beauty of God. Honor life not by disparaging
others, but by remaining true to the natural order.
10.
The negation of error is the affirmation of truth. Dispel all
falsehoods and seek Divine
Pleasure in all things; for it is that which succeeds perfection.
11.
Time is fleeting as if on a wing. Principles are eternal, as are the
virtues they sustain.
12.
Man is an image of truth, woman its voice. The word is to its
vibration what the absolute is to the relative, the eternal to the
infinite, the principle to its radiation.
13.
The Word brings to those whom Truth lies concealed.
14.
Virtue is the summit of man, privation his fatal flaw. Such is the
charge of man: to act
virtuously and leave the weak
to their vices. For there is one law of the strong, and it is thus:
that the weak shall perish so as to carry forth the strong.
15.
The strength of man lies not in his beliefs, nor in his will to
power, but by his adaptation to reality shall he be judged.
16.
People attain to superficial values, for their learning of them is
coerced, and their apprehensions insincere.
17.
Virtue cannot be commanded by force or deceit. Only strife may come
from strife. Only a righteous power may subdue the wicked. The
bringer of chaos is the enemy of God.
18.
Love not thy enemy, for he will turn and blind thee, and render thee
powerless over his strife.
19.
Hatred and violence are as natural as love and serenity. Each have
their place in life. Without hatred of evil, there can be no love of
the good. Without violence against transgressors, there can be no
peace and security.
20.
Give not yourself over to wicked masters. Walk not blindly in the
path of fools.
21.
He who denies God in truth or in spirit is an adversary of the living
and a bringer of death. Doubt of that which is self-evident is the
bane of all existence; its works are a blight on nature and the world
of man. Goodness can only come from certainty of the supremely real.
22.
Suffer not fools gladly, nor descend to their level.
23.
Be not controlled by your emotions. Still the mind and awaken the
power of the spirit; thus does one find balance within the cosmos.
24.
Weakness is its own punishment, as strength is its own reward.
25.
Forgive not your enemies, lest they turn and render you a deadly
blow. Make no peace with those who lack reason or compassion.
26.
Preach with thy fist. Curse with thy lip. Virtue is nothing if not
lived.
27.
The Word is thought put into action.
28.
The root of all evil is ignorance and falsehood; desire is its
servant.
29.
Competition is the bond-slave of hatred. All prejudices stem from the
desire that is born of the wild hunt.
30.
Unity in God is unity in man and the cosmos.
The
Noble Truth
1.
Knowledge is most sacred, such that there is no right higher than
Truth, nor an offense more malicious than falsehood.
2.
Venerate man by an offering of truth; for only dishonor shall become
of deceit and falsehood.
3.
Truth is the measure of righteousness upon which kingdoms are
founded. Also, truth is thy weapon by which enemies are slain.
4.
Ignorance, the enemy of truth, is a malice. True and rightful kings
are without malice.
5.
Defend ye, therefore, the truth, and bring the kingdom to fruition.
For there are none that may conquer without it, nor those that may
harm thee in ignorance of it. But only if thy servant seek out truth
always and in all things may he be saved from the perils of illusion
and falsehood.
6.
This is the way of the Aryan, that deceit and ignorance be of the
worst crimes of mankind, so that in all healthy societies we may
establish safeguards against the profane, and bring the corrupt to
the gallows.
7.
Therefore bringeth meaning to thy saying of kings: Stamp out the
wretched and the weak shall fall before thee!
8.
For truth and respect is ever of the strong and divine, whereas
transgression is of the lesser and the slave.
9.
Follow ye, therefore, the strong and the divine! For they are as a
bridge of the heavens to the earth, yea, as a bridge of the heavens
to the earth!
The
Perennial Creed
1.
I believe in an Absolute, Infinite, and Immanent Supreme Being, which
is the cause of all things, and which made man in its
likeness—tripartite: of Spirit, soul, and body—so that he may be
delivered unto pure Being, Knowledge, and Bliss, and reside in the
holy city of light.
2.
I believe in one Primordial Truth, universal and transcendent, which
is common to all spiritual traditions, and which forms the basis of
all traditional doctrines.
3.
I believe in the duty of man to discern the true from the illusory,
to focus completely on the true, and to realize this truth within
oneself.
(From
The Order of the Temple of Arya)
