Traditio Perennis

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)