{"id":785,"date":"2020-02-18T13:11:07","date_gmt":"2020-02-18T12:11:07","guid":{"rendered":"https:\/\/mordorswiss.com\/?p=785"},"modified":"2020-03-22T14:17:44","modified_gmt":"2020-03-22T13:17:44","slug":"urzeit-live-at-la-dolce-vita-1997-part-i","status":"publish","type":"post","link":"https:\/\/mordorswiss.com\/index.php\/2020\/02\/18\/urzeit-live-at-la-dolce-vita-1997-part-i\/","title":{"rendered":"Urzeit \u2013 Live at La Dolce Vita (1997) Part I"},"content":{"rendered":"\n<p><p style=\"text-align:justify\">\u201cWhen, in the changes of time,\narchaic powers approach or even supervene \u2013 Greek, German, Egyptian or Mexican\ngods \u2013 it is not a repetition that takes place, but a return. A repetition\ntakes place, for example, with Napoleon III. Meanwhile, time has seen his power\nundermined. Return refers to the acquisition of a position of a starting point\noutside of time. When this event takes place, it is usually only recognized\nmuch later, that is: as a result of that which survives the process of\ndemythologization.\u201d\n<br>\n\u2013 Ernst J\u00fcnger, <em>Approaches: Drugs and Ecstatic Intoxication<\/em>.<\/p><\/p>\n\n\n\n<iframe loading=\"lazy\" width=\"560\" height=\"315\" src=\"https:\/\/www.youtube.com\/embed\/aTNsYcgEVmw?rel=0\" frameborder=\"0\" allow=\"accelerometer; autoplay; encrypted-media; gyroscope; picture-in-picture\" allowfullscreen=\"\"><\/iframe>\n\n\n\n<p style=\"text-align:left\"><p><strong>1. A brief introduction to \u201cUrzeit\u201d and the novel <em>Dayan<\/em><\/strong><\/p><\/p>\n\n\n\n<p><p style=\"text-align:justify\">\u201cUrzeit\u201d was a track originally composed in circa 1996 for Mordor&rsquo;s\nthird concept album <em>Amors<\/em>, never released due to the loss of the\nrecordings. Like <a href=\"https:\/\/mordorswiss.com\/index.php\/2019\/01\/03\/the-black-priestess-of-kali-live-at-dolce-vita-1997\/\">\u201cThe Black\nPriestess of K\u0101l\u012b\u201d<\/a>,\nthis version was unprofessionally recorded hardly in stereophony on a 2-track\ntape during a private live act, performed in 1997 at the Swiss alternative music club La Dolce Vita in\nLausanne. A member of the audience described the song as a blend between dark\nambient, Western minimalist chamber music, and industrial doom metal. The\nstudio recording should have include death growls and been of longer duration,\nbut once again this concert version is the only one that remains, with all the\ntechnical issues inherent in live performances. Nonetheless, with the demo of\n\u201cDomni\u0219oara Christina\u201d this archive can help to give a very partial and\nimperfect insight of <em>Amors<\/em>, even if it requires the listener to make an\neffort to recreate inwardly the original Idea of the songs. \u201cUrzeit\u201d was\nstructurally built on one repeating pattern slowly evolving and becoming increasingly\ncomplex before returning to its primal set, like a sonic picture of the\nmanifested emerging from the unmanifested, its reabsorption and of the cyclical\nconception of time opposed to the linear one, as the piece deals in particular\nwith the issue of time and its abolition.<\/p><\/p>\n\n\n\n<p><p style=\"text-align:justify\">Like almost all tracks from <em>Amors<\/em>, \u201cUrzeit\u201d was based on a\nstory by Mircea Eliade, who was not only a renowned Romanian historian of\nreligions but also an interesting fiction author. In this case, it is the short\nstory <em>Dayan<\/em> written between December 1979 and January 1980 that held our\nattention, due to the fact that it contains several elements relevant to the\nconcept underlying <em>Amors<\/em>, inspired in particular by Left-Hand Tantrism\nand the Italian mediaeval secret organization the <em>Fedeli\nd\u2019Amore<\/em> (\u201cThe Faithful of Love\u201d), to which Dante Alighieri belonged. The\nmain protagonist of Eliade&rsquo;s novel is engaged in a quest of the \u201cultimate\nequation\u201d and \u201cGordian knowledge\u201d to solve in a radical manner the intractable\nproblem of time, by using both advanced mathematics and perennial wisdom,\ndespite an environment, to say the least, unfavourable. Thus <em>Dayan<\/em>\nnotably includes a quotation from <em>C&rsquo;est des Fiez d&rsquo;Amours,<\/em> a poem of\nparticular interest written by the 13th-century <em>trouv\u00e8re<\/em> (troubadour)\nJacques de Baisieux, at the origin of the choice of the album title <em>Amors<\/em>,\nand makes some brief references to the <em>Fedeli d\u2019Amore<\/em>, courtly love,\nAztec cosmic cycles and the Spanish devastating conquest of Mexico in early 16<sup>th<\/sup>\ncentury.<\/p><\/p>\n\n\n\n<p><p style=\"text-align:justify\">The music video features mainly reworked footage from three films to\nconstruct a visual narrative related to the track: <em>The Woman God Forgot<\/em>,\na 1917 American silent historical drama which is set in Mexico, directed by\nCecil B. DeMille; <em>The Man Without Desire<\/em>,\na 1923 British silent fantasy drama, which includes some shots of a beautiful\nlady who could have been celebrated by the <em>Fedeli d&rsquo;Amore<\/em>, directed by Adrian\nBrunel; and <em>\u00a1Que viva M\u00e9xico!<\/em>,a 1932 Russian portrayal of Mexico\nculture and politics, directed by Sergei M. Eisenstein,\nbut edited later by other hands. Representations of Aztec deities, glyphs, the\nmonolithic sculpture <em>Piedra del Sol<\/em>\n(Sun Stone), which refers to important components of the Aztec worldview such\nas the cosmic cycles, as well as a scientific simulation video of a fly to the\ntriangular galaxy (M33) released by NASA, ESA, &amp; G. Bacon (STScI) are also\nused.<\/p><\/p>\n\n\n\n<div class=\"wp-block-image\"><figure class=\"aligncenter is-resized\"><img loading=\"lazy\" decoding=\"async\" src=\"https:\/\/mordorswiss.com\/wp-content\/uploads\/2020\/02\/Woman-God-Forget-1917.png\" alt=\"\" class=\"wp-image-788\" width=\"493\" height=\"372\" srcset=\"https:\/\/mordorswiss.com\/wp-content\/uploads\/2020\/02\/Woman-God-Forget-1917.png 986w, https:\/\/mordorswiss.com\/wp-content\/uploads\/2020\/02\/Woman-God-Forget-1917-300x226.png 300w, https:\/\/mordorswiss.com\/wp-content\/uploads\/2020\/02\/Woman-God-Forget-1917-768x579.png 768w, https:\/\/mordorswiss.com\/wp-content\/uploads\/2020\/02\/Woman-God-Forget-1917-326x245.png 326w, https:\/\/mordorswiss.com\/wp-content\/uploads\/2020\/02\/Woman-God-Forget-1917-80x60.png 80w\" sizes=\"(max-width: 493px) 100vw, 493px\" \/><figcaption> Picture taken from the 1917 film <em>The Woman God Forgot<\/em> directed by Cecile B. DeMille, from a scene used for \u201cUrzeit\u201d, with Taloc (Walter Long), an Aztec high priest and Tezca (Geraldine Farrar), one of the daughters of the <em>tlahto\u0101ni<\/em> (ruler) Mot\u0113cuhz\u014dma X\u014dcoy\u014dtzin. <\/figcaption><\/figure><\/div>\n\n\n\n<p style=\"text-align:left\"><p><strong>2. Of the <em>Fedeli d&rsquo;Amore<\/em> \u201cThe Faithful of Love\u201d and their ladies<\/strong><\/p><\/p>\n\n\n\n<p style=\"text-align:center\">\n\u201cFrom the fixt lull of heaven, she saw<br>\nTime, like a pulse, shake fierce<br>\nThrough all the worlds. Her gaze still strove,<br>\nIn that steep gulph, to pierce<br>\nThe swarm: and then she spake, as when<br>\nThe stars sang in their spheres.\u201d<br>\n<\/p>\n\n\n\n<p><p style=\"text-align:justify\">Excerpt from the poem <em>The Blessed Damozel<\/em> by Dante Gabriel\nRossetti, circa 1847.<\/p><\/p>\n\n\n\n<p><p style=\"text-align:justify\">We have previously mentioned that Eliade&rsquo;s novel <em>Dayan<\/em> includes references to the <em>Fedeli d&rsquo;Amore<\/em> and courtly love. According to some esoterists like Ren\u00e9 Gu\u00e9non, Julius Evola and Arturo Reghini<a name=\"_ednref1\" href=\"#_edn1\">[1]<\/a>, who took in consideration earlier work on Dante Alighieri and the secret language of the <em>Fedeli d\u2019Amore<\/em> by Luigi Valli, Gabriele Rossetti \u2013 father of Dante Gabriel Rossetti, one of the founders of the Pre-Raphaelite Brotherhood \u2013, Eug\u00e8ne Aroux, and so forth, the <em>Fedeli d\u2019Amore<\/em> were likely an esoteric and initiatory circle of poets divided perhaps into seven degrees, exalting in their works an incandescent love and the beauty of various ladies. The most well-know example is the Beatrice of Dante in whom the poet perceived the mystery of salvation and the immanence of Sophia, the Divine Philosophy, and whom he has so lauded in <em>La Vita Nuova, <\/em>as these two short quotations clearly illustrate: \u201cHere is a deity stronger than I; who, coming, shall rule over me\u201d, or: \u201c[I] found her so noble and praise-worthy that certainly of her might have been said those words of the poet Homer, &lsquo;She seemed not to be the daughter of a mortal man but of a  [deathless] god.&rsquo;\u201d<a name=\"_ednref2\" href=\"#_edn2\">[2]<\/a> Dante also calls her \u201cthe glorious lady of my mind\u201d; in addition, Dante Gabriel Rossetti points out that the name Beatrice means \u201cshe who confers blessings\u201d. But the <em>Fedeli d&rsquo;Amore<\/em> were not concerned with the creation of innocuous sentimental literature: cryptic poetry was used as a sort of sacred language, the \u201clanguage of the gods\u201d or \u201clanguage of the birds\u201d, mentioned for instance in Norse mythology, when the hero Sigur\u00f0r acquires it after having accidentally tasted dragon blood while roasting the heart of F\u00e1fnir. As courtly love was mainly a matter of chivalry and aristocracy, the <em>Fedeli d&rsquo;Amore<\/em> also were men of action and struggle, supporting the Ghibelline faction favourable to the Holy Roman emperor \u2013 the Eagle \u2013 against the Pope and Guelphs \u2013 the Cross; their brotherhood had political and social dimensions, although their main purpose was of a soteriological order. From this perspective, the love they talked about in their poetry was very different from the common one. <\/p><\/p>\n\n\n\n<p><p style=\"text-align:justify\">According to most of the authors that we have named, the various\nladies celebrated by the <em>Fedeli d&rsquo;Amore<\/em> were neither idealized women nor\npersonified allegories or theological abstractions, but were all, \u201cunder\ndifferent names, one and the same symbolic &lsquo;Lady&rsquo; who represents transcendent\nIntelligence (the <em>Madonna Intelligenza<\/em> of Dino Compagni), or divine\nWisdom\u201d<a name=\"_ednref3\" href=\"#_edn3\">[3]<\/a>, the gnostic Sophia, female par\nexcellence, \u201can image of a principle of enlightenment, salvation, and\ntranscendental understanding\u201d<a name=\"_ednref4\" href=\"#_edn4\">[4]<\/a>. This\nis a conception similar to <em>Praj\u00f1\u0101p\u0101ramit\u0101<\/em>, the \u201cPerfection of (Transcendent)\nWisdom\u201d in Mah\u0101y\u0101na Buddhism, \u201cmother of all Buddhas\u201d, often depicted as a\ngoddess or female bodhisattva. Following the Hindu Tantric or Ved\u0101ntic\nterminology borrowed from the S\u0101\u1e43khya school of philosophy, the transcendent or\nactive Intelligence is <em>buddhi<\/em> (the higher intellect), the door-way to\ninner wisdom symbolically located in the heart, which is not seen primarily as\nthe seat of sentiments and emotions. In <em>The Yoga of Power<\/em>, Evola defines\n<em>buddhi<\/em> as \u201cthe principle of every individuation, which is free from\nevery particular form of conditioned existence\u201d, the deepest aspect of the\nhuman psyche, while Gu\u00e9non explains it as follows:<\/p><\/p>\n\n\n\n<p><p style=\"text-align:justify\">\u201cif we view the &lsquo;Self&rsquo; (<em>\u0101tman<\/em>)\nor personality, as the Spiritual Sun which shines at the center of the entire being,\n<em>buddhi<\/em> will be the ray directly emanating from this Sun and illuminating\nin its entirety the particular individual state that more especially concerns\nus, while at the same time linking it to the other individual states of the\nsame being, or rather, more generally still, to all the manifested states\n(individual or non-individual) of that being, and, beyond these, to the center\nitself.\u201d<a name=\"_ednref5\" href=\"#_edn5\">[5]<\/a><\/p><\/p>\n\n\n\n<p><p style=\"text-align:justify\">If that principle belongs to the formless manifestation, <em>buddhi<\/em> however transcends the domain of human individuality and contrasts with <em>aha\u1e43k\u0101ra<\/em> (the I-maker, egoity, individual consciousness) and <em>manas<\/em>, which can be equated with the mind, conceived as the \u201creasoning reason\u201d and as an organ or instrument organizing the data received from the senses, associated with the head. Thus the <em>cuore gentile<\/em> \u201cgentle heart\u201d of the <em>Fedeli d&rsquo;Amore<\/em> is the heart purified, \u201cdevoid of all that concerns wordly objects, and by this very fact made ready to receive interior illumination\u201d<a name=\"_ednref6\" href=\"#_edn6\">[6]<\/a>.<\/p><\/p>\n\n\n\n<p><p style=\"text-align:justify\">We note in passing that the \u201cchivalric\u201d perspective of the <em>Fedeli d&rsquo;Amore<\/em>, with the emphasis on an active principle represented as feminine (<em>Madonna<\/em>) is also to be found in Hindu Tantrism, more particularly in the tendencies inspired by goddess-oriented \u015a\u0101kta traditions. Generally, \u015aakti \u201cpower, energy\u201d is the dynamic, changing aspect of the Absolute, also \u201cthe prototype of perfect femininity, the supreme female\u201d (<em>Dev\u012b G\u012bt\u0101<\/em>, 1910 anonymous translation) and \u015aiva, the static, immutable one, \u201cthe perfect prototype of man\u201d too. But \u015a\u0101kta adherents, as the name of this branch of Hinduism suggests, gives priority to \u015aakti in their doctrine, practices and cults, and She even may be regarded by some of Her devotees as the supreme godhead, source of all powers and potentialities in nature, including other gods, ordering them to perform their cosmic tasks. The subsequent verse of Dino Compagni speaking of the <em>Madonna Intelligenza<\/em>, \u201cLady Intelligence\u201d, can be understood with a deeper meaning than being simply a matter concerning the affective domain:<\/p><\/p>\n\n\n\n<p style=\"text-align:center\">\nThe amorous Lady Intelligence<br>\nWho makes her home in the soul<br>\nWho with her beauty has made me fall in love.<a name=\"_ednref7\" href=\"#_edn7\">[7]<\/a><br>\n<\/p>\n\n\n\n<p><p style=\"text-align:justify\">The love which is in concern to the <em>Fedeli d&rsquo;Amore<\/em> is released when the male \u201cpossible or passive Intellect\u201d \u2013 technical expression borrowed from Aristotle, which expresses the supraindividual <em>no\u00fbs<\/em> as potentiality \u2013, latent and hindered in the ordinary man, is falling in love with the transcendent Intelligence represented as a woman, able to illuminate him, and becomes active. Thus, the objective pursued in the quest is to be eventually reunited with Her, like a man deeply in love who constantly thinks to his beloved, but is separated from her and is eager for meeting her again. In other words, it is the spiritual reintegration of the fallen man through a feminine principle, actualizing a superior potentiality that is in the unawakened man in dormancy. There is for instance a coded meaning in the literature of the <em>Fedeli d&rsquo;Amore<\/em> related to the salutation (<em>saluto<\/em>) granted by a lady to a man and salvation\/health (<em>salute<\/em>), generating a new life and a new being.<\/p><\/p>\n\n\n\n<div class=\"wp-block-image\"><figure class=\"aligncenter is-resized\"><img loading=\"lazy\" decoding=\"async\" src=\"https:\/\/mordorswiss.com\/wp-content\/uploads\/2020\/02\/The-Blessed-Damozel-edited-b-724x1024.png\" alt=\"\" class=\"wp-image-789\" width=\"362\" height=\"512\" srcset=\"https:\/\/mordorswiss.com\/wp-content\/uploads\/2020\/02\/The-Blessed-Damozel-edited-b-724x1024.png 724w, https:\/\/mordorswiss.com\/wp-content\/uploads\/2020\/02\/The-Blessed-Damozel-edited-b-212x300.png 212w, https:\/\/mordorswiss.com\/wp-content\/uploads\/2020\/02\/The-Blessed-Damozel-edited-b-768x1086.png 768w, https:\/\/mordorswiss.com\/wp-content\/uploads\/2020\/02\/The-Blessed-Damozel-edited-b.png 1084w\" sizes=\"(max-width: 362px) 100vw, 362px\" \/><figcaption><em> The Blessed Damozel<\/em> (1871-1878), detail of a painting by Dante Gabriel Rossetti illustrating his eponymous poem, an artist who was heavily inspired by Dante Alighieri, Harvard Art Museums\/Fogg Museum. <\/figcaption><\/figure><\/div>\n\n\n\n<p><p style=\"text-align:justify\">If the ladies exalted by the <em>Fedeli d&rsquo;Amore<\/em> were likely one\nsingle woman \u2013 the \u201cUnique Lady\u201d \u2013 \nsymbolizing ultimately the transcendent Intelligence, or put differently\nan image of Sophia, the Divine Wisdom and gnosis, it does not mean that earthly\nwomen cannot be an incarnated medium or hierophany revealing the numinous,\nsometimes even without them knowing. Thus Dante&rsquo;s Beatrice was probably\ninspired by Beatrice \u201cBice\u201d di Folco Portinari, the daughter of a banker,\nalthough this identification is disputed by some scholars. Everything may be an\nobstacle or on the contrary a starting point for a spiritual path according to\nthe idiosyncrasy of the individual concerned, and therefore human love and the\nsense of beauty may be used \u2013 or not \u2013 for initiatory purposes. For some\ntraditional worldviews, beauty in its essence is a phenomenon of the divine and\nmay be discovered in landscapes, natural and artificial objects, living beings\nsuch plants, animals, and human beings. Iranian perennialist philosopher Seyyed\nHossein Nasr summarizes very well this conception applied to mankind:<\/p><\/p>\n\n\n\n<p><p style=\"text-align:justify\">\u201cThe beauty of woman is for spiritual man an unveiling of the beauty\nof the paradise that he carries at the center of his being [&#8230;] According to\nan Arabic proverb, in man goodness is outward and beauty inward while in woman\nbeauty is outward and goodness inward. There is not only a complementarity\nbetween the sexes but also an inversion of relationships. From\na certain point of view man symbolizes outwardness and woman inwardness. She\nis the theophany of esotericism and, in certain modes of spirituality, Divine\nWisdom (which as <em>al-\u1e25ikmah<\/em> is feminine in Arabic) reveals itself to the\nGnostic as a beautiful woman.\u201d<a name=\"_ednref8\" href=\"#_edn8\">[8]<\/a><\/p><\/p>\n\n\n\n<p><p style=\"text-align:justify\">To define properly the notion of beauty is of course complex, as it\ninvolves so-called objective (for instance, mathematical proportions) and\nsubjective elements (beauty is also in the eye of the beholder, for someone\nmust be able to perceive it), and we will not attempt to do it here; we will\nsimply paraphrase a classic saying quoted by Ananda K. Coomaraswamy, which\nadequately synthesizes our view: \u201cTo see the beauty of Beatrice requires the\neyes of Dante\u201d.<a name=\"_ednref9\" href=\"#_edn9\">[9]<\/a><\/p><\/p>\n\n\n\n<div class=\"wp-block-image\"><figure class=\"aligncenter is-resized\"><img loading=\"lazy\" decoding=\"async\" src=\"https:\/\/mordorswiss.com\/wp-content\/uploads\/2020\/02\/800px-Dante_Gabriel_Rossetti_-_Beata_Beatrix_1864-1870-804x1024.png\" alt=\"\" class=\"wp-image-790\" width=\"402\" height=\"512\" srcset=\"https:\/\/mordorswiss.com\/wp-content\/uploads\/2020\/02\/800px-Dante_Gabriel_Rossetti_-_Beata_Beatrix_1864-1870-804x1024.png 804w, https:\/\/mordorswiss.com\/wp-content\/uploads\/2020\/02\/800px-Dante_Gabriel_Rossetti_-_Beata_Beatrix_1864-1870-236x300.png 236w, https:\/\/mordorswiss.com\/wp-content\/uploads\/2020\/02\/800px-Dante_Gabriel_Rossetti_-_Beata_Beatrix_1864-1870-768x978.png 768w, https:\/\/mordorswiss.com\/wp-content\/uploads\/2020\/02\/800px-Dante_Gabriel_Rossetti_-_Beata_Beatrix_1864-1870.png 823w\" sizes=\"(max-width: 402px) 100vw, 402px\" \/><figcaption> <em>Beata Beatrix<\/em> (1864-1870), another fine painting by Rossetti, depicting Beatrice Portinari, modelled after his deceased wife Elisabeth Siddal. Dante&rsquo;s Beatrice has inspired a great deal Rossetti&rsquo;s art, especially after the death of Elisabeth. Tate Gallery. <\/figcaption><\/figure><\/div>\n\n\n\n<p><p style=\"text-align:justify\">The love and the ladies sung by the <em>Fedeli d&rsquo;Amore<\/em> seems to\nbelong to the way of Platonic love, which should be not understood in the\npopular sense of a purely ideal love or affectionate relationship avoiding\nphysical contact with women, but as an initiatory path in which \u201cthe desire and\nrapture aroused by woman is not allowed to develop along material and profane\nlines, but is used as the means for a spiritual realization, which may even\npartake of the nature of an initiation.\u201d<a name=\"_ednref10\" href=\"#_edn10\">[10]<\/a>\nWe can categorize it into the subsection of the Right-Hand path; it is not\nevident that the <em>Fedeli d&rsquo;Amore<\/em> had also practices pertaining to the\nLeft-Hand path, for the indications are missing, which is not the case in Hindu\nand Buddhist Tantrism where we find both perspectives.<\/p><\/p>\n\n\n\n<p><p style=\"text-align:justify\">The basic approach of the Tantric Left-Hand path can be resumed\nthus: \u201cBy the same acts that cause some men to burn in hell for thousands of\nyears, the yogin gains his eternal salvation\u201d<a name=\"_ednref11\" href=\"#_edn11\">[11]<\/a>.\nTherefore it was logical that the highest latent possibilities of <em>\u00e9r\u014ds<\/em>\nwere considered not only symbolically but also concretely, in a way far beyond\nlicentiousness and even utilitarian <em>magia sexualis<\/em>. Regarding woman as\nthe living embodiment of \u015aakti and man as that of \u015aiva, their ritualized union\nor hierogamy (<em>maithuna, <\/em>one of the five ingredients used in the secret\n\u201critual of the five M&rsquo;s\u201d) in the Hindu <em>V\u0101m\u0101c\u0101ra<\/em> reproduces temporarily\nthe divine one, with the opportunity of an ecstasy (or \u201censtasis\u201d) and \u201clevel\nbreaking\u201d abrogating the laws of duality, karmic consequences, and the veil of <em>m\u0101y\u0101<\/em>,\nallowing thus in the best case to achieve <em>mok\u1e63a<\/em>, the spiritual\nliberation. With the evocation of divine powers directly in the consecrated\nbodies of the officiants and a ritual that requires lengthy preparation and for\ninstance worship of the <em>sva<\/em><em>\u015bakti<\/em>,\nthe \u201cpersonal <em>\u015bakti<\/em>\u201d i.e. the wife&rsquo;s\ninitiate, or of a <em>para<\/em>&#8211;<em>\u015bakti<\/em>,\n\u201cthe wife of another [man]\u201d, as tangible manifestation of the divine <em>\u015bakti<\/em>, we are not merely on the human\ncarnal-minded plane but above all on the spiritual one.<\/p><\/p>\n\n\n\n<p><p style=\"text-align:justify\">We personally note too that it is possible to experience ecstasy not\nwith the participation of an organic partner, but rather with incorporeal\nbeings such as spirits and more rarely, even deities, including\nspirit-embodiment\/possession that requires however special abilities. This is\nobviously not without dangers as the spirit world(s) has its own agenda and is\ninhabited not solely according to human criteria by benevolent or unconcerned\nbeings, but also by ambivalent, inimical, and malevolent ones to varying\ndegrees, that may suck for instance the vital energy of living organisms, if\nnot to commit more serious damage. Besides, the choice of an union between a\nspirit and a man can be more the fact of the inorganic beings than a revocable\npersonal decision, as we see in some shamanic traditions. Then for deities&#8230;\nwell, it seems to be definitively up to them. But it may lead to powerful\nexperiences having a tremendous impact on a life. Finally, there is the\npossibility to use the hidden forces enclosed in one&rsquo;s organism like the <em>ku\u1e47\u1e0dalin\u012b \u015bakti<\/em>,\n\u201ccoiled snake power\u201d, associated by the \u015a\u0101kta school to the female divine. In <em>The\nYoga of Power<\/em>, Evola cites a Tantric practitioner of the highest level \u2013 he\npertains to the <em>divya<\/em> \u201cgodly\u201d type of man, superior to that \u201cheroic\u201d \u2013\nsaying: \u201cWhat need do I have for an outer woman? I have an inner woman within\nmyself.\u201d<\/p><\/p>\n\n\n\n<p><p style=\"text-align:justify\">Although different, the esoteric perspectives of the <em>Fedeli\nd&rsquo;Amore<\/em> and of the <em>V\u0101m\u0101c\u0101ra<\/em> mentioned earlier were not supposed to\nbe revealed to the average man among other things for safety reasons \u2013 both for\nthe adept and for the uninitiated \u2013, hence the use of a \u201csecret language\u201d (<em>parlar\ncruz<\/em>) and concealment in both traditions, although it was for other\npurposes too. Today, the situation concerning the social safety of the\npractitioners depending on the country concerned is perhaps less problematic,\nbut the fact remains that both perspectives are deeply alien to the modern\nmentality, as our era of demythologization is dominated by materialistic ideologies engaged in strenuous\nefforts to desecrate beauty and to suppress the higher possibilities of <em>\u00e9r\u014ds<\/em>.\nFor most people, the essential aim of love is hedonistic and\/or genesic, a\ntribute to Schopenhauer&rsquo;s \u201cgenius of the species\u201d as an unconscious search of\nimmortality by procreation, or in scientific terms, to pass genes on to future\ngenerations. In that view that we can summarize thus, all life forms eventually\nare but machines created by genes to improve the genes&rsquo; chance to replicate\nthemselves and life has no other purpose that itself. The mysterious attraction\nbetween the sexes is the product of chemicals such as hormones like oxytocin\nand alleged sex pheromones, with the aim of maximising genes&rsquo; propagation and\ntheir reproductive needs for the survival of the species, or cultural\nconstructs. Although perhaps valid in their respective fields, those viewpoints\nare evidently unable to understand the metaphysical perspective, like the\ndoctrine of the Androgyne or the divine biunity, the \u201cTwo-in-One\u201d, and the\nevidence encountered during personal experiences not necessarily reproducible\nby other people. Consequently, both Left-Hand and Right-Hand paths related to <em>\u00e9r\u014ds<\/em>\nrequest today more than ever a special individual qualification and obviously\nto go beyond the biological programming, instinctive appetite, social\nobligations, the basic search of pleasure, or as a type of exercise recommanded\nfor wellness, therapy, self-confidence, and an increased productivity<a name=\"_ednref12\" href=\"#_edn12\">[12]<\/a>. We must not forget that the way of\nthe <em>Fedeli d&rsquo;Amore<\/em> was the fact of an aristocracy of the soul requiring\na rare nobility of the heart and mind, while <em>V\u0101m\u0101c\u0101ra<\/em> and the Evolian\n\u201cdifferentiated man\u201d are for spiritual heroes, able to overcome the bonds\nbinding the wordly man.<\/p><\/p>\n\n\n\n<div class=\"wp-block-image\"><figure class=\"aligncenter is-resized\"><img loading=\"lazy\" decoding=\"async\" src=\"https:\/\/mordorswiss.com\/wp-content\/uploads\/2020\/02\/\u0cb6\u0ccd\u0cb0\u0cbf\u0cd5_\u0c9a\u0cbe\u0cae\u0cc1\u0c82\u0ca1\u0cc6\u0cd5\u0cb6\u0ccd\u0cb5\u0cb0\u0cbf_\u0ca6\u0cc6\u0cd5\u0cb5\u0cbf.png\" alt=\"\" class=\"wp-image-791\" width=\"423\" height=\"558\" srcset=\"https:\/\/mordorswiss.com\/wp-content\/uploads\/2020\/02\/\u0cb6\u0ccd\u0cb0\u0cbf\u0cd5_\u0c9a\u0cbe\u0cae\u0cc1\u0c82\u0ca1\u0cc6\u0cd5\u0cb6\u0ccd\u0cb5\u0cb0\u0cbf_\u0ca6\u0cc6\u0cd5\u0cb5\u0cbf.png 564w, https:\/\/mordorswiss.com\/wp-content\/uploads\/2020\/02\/\u0cb6\u0ccd\u0cb0\u0cbf\u0cd5_\u0c9a\u0cbe\u0cae\u0cc1\u0c82\u0ca1\u0cc6\u0cd5\u0cb6\u0ccd\u0cb5\u0cb0\u0cbf_\u0ca6\u0cc6\u0cd5\u0cb5\u0cbf-227x300.png 227w\" sizes=\"(max-width: 423px) 100vw, 423px\" \/><figcaption> <em>\u015ar\u012b C\u0101mu\u1e47\u1e0de\u015bvar\u012b<\/em> by Sri Shilpi Siddanthi Siddalinga Swami, Mysore Palace museum. The goddess is sometimes identified with Durg\u0101, who according to a Tantric hymn confers <em>buddhi<\/em>, the transcendent Intelligence that differs from reason. <\/figcaption><\/figure><\/div>\n\n\n\n<p><p style=\"text-align:justify\">If the <em>Fedeli d&rsquo;Amore <\/em>were an Italian based spiritual militia, there are traces of a similar organization in France and maybe in Belgium, with the figure of the Walloon <em>trouv\u00e8re<\/em> Jacques de Baisieux<a name=\"_ednref13\" href=\"#_edn13\">[13]<\/a>. Dante himself considered that a text can be polysemous, with four levels of interpretation: the literal, the allegorical, the moral, and the most important, the anagogical, revealing the higher spiritual sense. Using a method of exegesis comparable to the Nirukta school of Hinduism focused more on a \u201csymbolical etymology\u201d than a scientific one, Jacques de Baisieux in the Old French poem <em>C&rsquo;est des Fiez d&rsquo;Amours<\/em> \u2013 quoted in Eliade&rsquo;s novel <em>Dayan<\/em> \u2013 gives us the anagogical sense of <em>amor<\/em> (\u201clove\u201d):<\/p><\/p>\n\n\n\n<p style=\"text-align:center\">\n<em>A<\/em> senefie en se partie<br>\n<em>Sans<\/em>, et <em>mor<\/em> senefie <em>mort<\/em>;<br>\nOr l&rsquo;asemblons, s&rsquo;aurons \u00ab sans mort \u00bb.<br>\n<br>\nEnglish version:\n<br><br>\n<em>A<\/em> signifies in its part<br>\n<em>Without<\/em> and <em>mor<\/em> signifies <em>mort<\/em> [death];<br>\nLet us now assemble it, we would have ourselves <em>without death<\/em>.<a name=\"_ednref14\" href=\"#_edn14\">[14]<\/a>\n<\/p>\n\n\n\n<p><p style=\"text-align:justify\">The key element to understand is that de Baisieux interpreted the Latin\/Old French word <em>amor<\/em> as <em>a-mors<\/em>, literally \u201cdeathless\u201d, <em>mors<\/em> being the Latin name for \u201cdeath\u201d preceded by the privative a-. In Sanskrit and Ancient Greek, the prefix a- or an- (before a vowel) is used to negate or invert the meaning of a word, as in Skt. <em>amara<\/em> \u201cundying, immortal, imperishable\u201d and <em>am\u1e5bta<\/em> \u201cimmortality\u201d \u2013 a synonym for the Vedic ritual drink and plant <em>soma<\/em> cognate to Avestan <em>haoma<\/em> \u2013, which is etymologically and semantically related to Ancient Greek <em>ambrosi\u0101<\/em>, the food or drink of the gods conferring immortality; the two words appearing to be derived from the same Proto-Indo-European adjective *<em>\u1e47-m\u1e5bto- <\/em>\u201cundying, immortal\u201d<a name=\"_ednref15\" href=\"#_edn15\">[15]<\/a>. Thus <em>amor<\/em> can be understood as a sort of \u201chieroglyphic equivalent to &lsquo;immortality&rsquo;\u201d according to Ren\u00e9 Gu\u00e9non. While ordinary human love is finally vanquished by death, the old guide of the main protagonist of <em>Dayan<\/em> thus summarizes the secret revelation behind <em>amor<\/em>: \u201cLove, <em>real<\/em> love, it is immortality\u201d. He also explains that perhaps poetry and mathematics are but the two faces of the ineffable <em>Madonna Intelligenza<\/em> and that Wisdom is both the Eternal Female and the earthly woman that the protagonist supposedly will love; the second being the reflection of the first in our view.<\/p><\/p>\n\n\n\n<p style=\"text-align:left\"><p><strong>3. Of the Aztecs and the Spanish conquest of Mexico<\/strong><\/p><\/p>\n\n\n\n<p><p style=\"text-align:justify\">\u201cWhere we must go? To where there&rsquo;s death. And so I weep, <em>saying<\/em>,\nhearts, be cheered! No one can live here <em>on earth<\/em>.\n<br>\nTrough princes, they&rsquo;ve all come to die, they&rsquo;ve all be put away.\nSay, hearts, be cheered! No one can live here <em>on earth<\/em>.\u201d\n<br>\n\u2013 Excerpt from a Chichimec piece in <em>Cantares Mexicanos, Songs of\nthe Aztecs<\/em>, translated from the Nahuatl by John Bierhorst.<\/p><\/p>\n\n\n\n<p><p style=\"text-align:justify\">We have already talked about the Aztec (or Mexica, Mexitin)\ntradition and some elements of their worldview as their \u201cactive pessimism\u201d in\nour notes on the track <a href=\"https:\/\/mordorswiss.com\/index.php\/2019\/09\/27\/death-is-a-spiral-funeral-march-2007\/\">\u201cDeath is a\nSpiral\u201d<\/a>. Mircea Eliade in his novel <em>Dayan<\/em> shortly mentions\nAztec prophecies and the Spanish conquest of M\u0113xihco-Ten\u014dchtitlan in early 16<sup>th<\/sup>\ncentury by Hernando Cort\u00e9s and his acolytes, with the help of indigenous\nenemies of the Aztecs and tributary city-states, who later will, however, have\nto regret their decision, as the consequences went far beyond the fall of the\nprominent Mesoamerican empire at that time. In <em>Approaches: Drugs and\nEcstatic Intoxication<\/em>, Ernst J\u00fcnger writes: \u201cWhen\nCort\u00e9s came ashore in Mexico, it was an event that for the Europeans had a\nplace in the order of the historical world, while for the Aztecs it belonged to\nthe magical world.\u201d Thus a great seer in circa 1510 warned the ruler Mot\u0113cuhz\u014dma X\u014dcoy\u014dtzin that in a\nfew years Aztec cities would be destroyed and several unusual bad omens of\ngreat portent were listed, in phase with a cyclical view of time \u2013 this of\ncourse is debated by scholars.<\/p><\/p>\n\n\n\n<p><p style=\"text-align:justify\">There are also accounts that possibly the Aztecs saw the\nSpaniards as supernatural heralds of the <em>te\u014dtl<\/em> \u201cgod\u201d Quetzalc\u014d\u0101tl (or\nQuetzalcohu\u0101tl) and Cort\u00e9s as the god himself returning back from his exile,\nbut according to some modern historians it would be a post-Conquest construct,\nas it is mainly mentioned in documents of Spanish or colonial origin; once\nagain it is disputed. The motif of Quetzalc\u014d\u0101tl&rsquo;s exile and future return seems\nlikely to be indigenous, and for the Aztecs it was not impossible that an\nindividual may receive intense amounts of divine powers and becoming a\n\u201cman-god\u201d. Academic Dav\u00edd Carrasco takes a middle position on the question,\nwriting: \u201cIn my view the version of Quetzalc\u014d\u0101tl&rsquo;s return in Cort\u00e9s&rsquo;s\nletter and in the <em>Florentine Codex<\/em> is not purely a &lsquo;post eventum\nfabrication&rsquo; or invention but a &lsquo;post eventum elaboration&rsquo; of indigenous\nbeliefs and applications interacting with European beliefs and applications.\u201d<a name=\"_ednref16\" href=\"#_edn16\">[16]<\/a> If the Aztecs at first thought\nperhaps that Cort\u00e9s and the Spaniards were gods, they quickly changed their\nmind due to the behaviour of the conquerors. In\nany case, Quetzalc\u014d\u0101tl is the Nahuatl name of an old Mesoamerican deity,\npossibly conflated with a mythologised king of the city of Tula, and should be\nunlikely to be perceived as the loose memory of European deified visitors prior\nto the arrival of the conquistadores.<a name=\"_ednref17\" href=\"#_edn17\">[17]<\/a><\/p><\/p>\n\n\n\n<div class=\"wp-block-image\"><figure class=\"aligncenter\"><img loading=\"lazy\" decoding=\"async\" width=\"1024\" height=\"582\" src=\"https:\/\/mordorswiss.com\/wp-content\/uploads\/2020\/02\/Ruins-of-the-Templo-Mayor-2007-1024x582.jpg\" alt=\"\" class=\"wp-image-792\" srcset=\"https:\/\/mordorswiss.com\/wp-content\/uploads\/2020\/02\/Ruins-of-the-Templo-Mayor-2007-1024x582.jpg 1024w, https:\/\/mordorswiss.com\/wp-content\/uploads\/2020\/02\/Ruins-of-the-Templo-Mayor-2007-300x171.jpg 300w, https:\/\/mordorswiss.com\/wp-content\/uploads\/2020\/02\/Ruins-of-the-Templo-Mayor-2007-768x437.jpg 768w\" sizes=\"(max-width: 1024px) 100vw, 1024px\" \/><figcaption> Partial view of ruins of the ceremonial centre of M\u0113xihco-Ten\u014dchtitlan (Mexico City). The heart of the sacred precinct was named by the Spaniards Templo Mayor, \u201cThe Great Temple\u201d, devoted mainly to Hu\u012btzil\u014dp\u014dchtli, the tutelary deity of the Aztecs, and to the rain god Tl\u0101loc. The monumental complex had also symbolism related to the native cosmovision. Photo taken by Scorh in 2007, license <a href=\"https:\/\/creativecommons.org\/licenses\/by-nc\/4.0\/\">CC BY-NC 4.0<\/a>. <\/figcaption><\/figure><\/div>\n\n\n\n<p><p style=\"text-align:justify\">In the end, the struggle between Aztecs and Spaniards was a\nconfrontation between two opposed worldviews: one still traditional albeit\nincluding some elements unpalatable to even traditionalist thinkers, and much\nmore to the modern mind, the other based on the need of territorial expansion,\na greedy search of wealth \u2013 \u201cIn Gold we trust\u201d \u2013 and prestige allied to a conquering, exclusivist monotheism\ndestroying the ancestral ways, all of it foreshadowing in many aspects\nmodernity in the narrower sense \u2013 just replace religion by ideologies. It is worth reading an\nexcerpt from an account on the reactions of the Spaniards to gold for instance:\n\u201cThey picked up the gold and fingered it like monkeys; they seemed to be\ntransported by joy, as if their hearts were illumined and made new. The truth\nis that they longed and lusted for gold. Their bodies swelled with greed, and\ntheir hunger was ravenous; they hungered like pigs for that gold.\u201d<a name=\"_ednref18\" href=\"#_edn18\">[18]<\/a> For us, the\nAztec civilization was an example of the traditional type of \u201ctotalising\nsociety\u201d with a holistic worldview, in opposition to the modern hard and soft\nvarieties of totalitarianism, where one ideology of purely human origin having\na restricted perspective tends to dominate every aspect of life. French writer\nJ.M.G. Le Cl\u00e9zio in <em>Le R\u00eave Mexicain ou la Pens\u00e9e\nInterrompue<\/em> remarks: \u201cIt is the totality that\ncharacterises the pre-Hispanic religions. There is no solution of continuity\nbetween the divine and the human, and the creation of the world of men was done\nwithout breaking between the natural and the supernatural.\u201d (our translation).\nWe summarize his following thought this way: to believe in the identity of the\ndivine and man, in the possibility of a direct contact with the gods, or in the\nreality of the \u201csupernatural\u201d \u2013 a questionable term, as nature is not limited\nto the gross objects perceived in the state of ordinary consciousness \u2013 was\nobviously unacceptable for the conquerors, because it was contrary to the\ntenets of the Church and the dictates of reason. The respect \u2013 a \u201ccarnal link\u201d\n\u2013 for mother earth, including her monstrous aspects, and nature was also part\nof the incomprehensible components for the European \u201cnew man\u201d of the 16<sup>th<\/sup>\ncentury.<\/p><\/p>\n\n\n\n<p><p style=\"text-align:justify\">Using Castanedian terms, it appears that the Aztecs were\ndefeated first on the plane of the <em>first attention<\/em>, the day-to-day state\nof mind which belongs to the physical body and ruler of the ordinary\nperception: the technical superiority of the conquistadores, horses, the\npractice of total war opposed to the ritualized \u201cflowery war\u201d, the use of\ncunning and lies as well as the aid of autochthonous allies and European\nillnesses were sufficient to annihilate an increasing culture despite its\nprobable better mastering of magic and the <em>second attention<\/em>, the altered\nstate of consciousness and gateway to other worlds related to the \u201cluminous\nbody\u201d, which is not surprising in the Kali-Yuga climate. In <em>The Fire From\nWithin<\/em>, Castaneda reports a similar story from his mentor don Juan, when\nold \u201cToltec\u201d<a name=\"_ednref19\" href=\"#_edn19\">[19]<\/a> seers, capable of inconceivable deeds by eating power plants, were nevertheless conquered by an unnamed indigenous people\nunable to <em>see<\/em> a long time before the arrival of the Spaniards. The\nreason given by Don Juan is that \u201c<em>Seeing<\/em> had undermined their strength and forced them to be obsessed with what\nthey <em>saw<\/em>\u201d, thus losing the status of \u201cmen of knowledge\u201d. Consequently, the surviving \u201cToltec\u201d seers decided to establish new key\nprocedures like <em>stalking<\/em> and to reduce the use of power plants. Without\nknowing it, they were thus better prepared for the Spanish conquest to come and\nthe coercive yoke of new \u201cpetty tyrants\u201d \u2013 \u201cpetty\u201d because for the Supreme Tyrant <em>seen<\/em> as an\nimmeasurable jet-black Eagle, even autocrats in the end are but food according\nto Castaneda. Hern\u00e1n Cort\u00e9s is considered a positive,\nvaliant figure by some people, the triumphant Faustian man, but if we directly\nrefer to the view of the philosopher Oswald Spengler himself on the Aztecs in <em>The\nDecline of the West<\/em>, he offers a statement that differs from the common\nnarrative of barbarians conquered by keen advocates of a more advanced society:<\/p><\/p>\n\n\n\n<p><p style=\"text-align:justify\">\u201c[&#8230;] this is one example of a Culture ended by violent death. It\nwas not starved, suppressed, or thwarted, but murdered in the full glory of\nunfolding, destroyed like a sunflower whose head is struck off by one passing.\nAll these states, including a world-power and more than one federation \u2013 with\nan extent and resources far superior to those of the Greek and Roman states of\nHannibal\u2019s day, with a comprehensive policy, a carefully ordered financial\nsystem, and a highly developed legislation, with administrative ideas and\neconomic traditions such as the ministers of Charles V [of Spain] could never\nhave imagined, with a wealth of literature in several languages, an\nintellectually brilliant and polite society in great cities to which the West\ncould not show a single parallel \u2013 all this was not broken down in some\ndesperate war, but washed out by a handful of bandits in a few years, and so\nentirely that the relics of the population retained not even a memory of it. Of\nthe giant city Ten\u014dchtitlan not a stone remains above ground.\u201d<\/p><\/p>\n\n\n\n<p><p style=\"text-align:justify\">We would add that the Aztecs had a high quality and significant art as well as a fully developed spiritual tradition and philosophy, even if it was not expressed in the usual way of the Western philosophers, who preferably use rational logic and discursive thought in a systematic exposure of their speculations, but by means of myths, symbols, poetry, hymns, songs, and art. We note for instance according to  ethnohistorian Miguel L\u00e9on-Portilla the essential conception of a dual supreme principle beyond time and space named \u014cmete\u014dtl (\u201cDual God\u201d or \u201cGod of the Duality\u201d; instead of \u201cduality\u201d we could use \u201ctwoness\u201d), \u201cmother and father of all gods and men\u201d, comprising the Aztec pair of male and female deities \u014cmet\u0113uctli and \u014cmecihu\u0101tl, dwelling in \u014cmey\u014dc\u0101n (\u201cPlace of the Duality\u201d), the highest heaven, the ultimate metaphysical region.<a name=\"_ednref20\" href=\"#_edn20\">[20]<\/a> Except for some indigenous and Spanish accounts, the partial survival of the Aztec lore and that of other Mesoamerican peoples beyond the transreligious process and syncretism as the Virgin of Guadalupe was certainly the fact of some isolated \u201csorcerers\u201d and their lineage, who managed to secretly escape to the widespread and methodic destruction of all traditional structures and knowledge by the Spaniards and were less affected in their shamanic private practices than the public state religion and priesthood.<a name=\"_ednref21\" href=\"#_edn21\">[21]<\/a> By the way, amongst Mesoamerican peoples some rebellions against the Spanish colonial dominion and Christianity were led by <em>hechiceros<\/em>, \u201csorcerers\u201d or \u201cmagicians\u201d.<\/p><\/p>\n\n\n\n<div class=\"wp-block-image\"><figure class=\"aligncenter\"><img loading=\"lazy\" decoding=\"async\" width=\"1024\" height=\"713\" src=\"https:\/\/mordorswiss.com\/wp-content\/uploads\/2020\/02\/1280px-Rekonstruktion_edited_2_Templo_Mayor-2-1024x713.jpg\" alt=\"\" class=\"wp-image-793\" srcset=\"https:\/\/mordorswiss.com\/wp-content\/uploads\/2020\/02\/1280px-Rekonstruktion_edited_2_Templo_Mayor-2-1024x713.jpg 1024w, https:\/\/mordorswiss.com\/wp-content\/uploads\/2020\/02\/1280px-Rekonstruktion_edited_2_Templo_Mayor-2-300x209.jpg 300w, https:\/\/mordorswiss.com\/wp-content\/uploads\/2020\/02\/1280px-Rekonstruktion_edited_2_Templo_Mayor-2-768x535.jpg 768w, https:\/\/mordorswiss.com\/wp-content\/uploads\/2020\/02\/1280px-Rekonstruktion_edited_2_Templo_Mayor-2.jpg 1304w\" sizes=\"(max-width: 1024px) 100vw, 1024px\" \/><figcaption> Reconstructed scale model of the Templo Mayor of Ten\u014dchtitlan, National Museum of Anthropology, Mexico City, with the dual pyramid-temple dedicated to Hu\u012btzil\u014dp\u014dchtli and Tl\u0101loc, and in front, the semi-circular temple dedicated to Eh\u0113catl-Quetzalc\u014d\u0101tl. Original photo by Wolfgang Sauber (2008), retouched by Joyborg (2010), converted into greyscale tones. License <a href=\"https:\/\/creativecommons.org\/licenses\/by-sa\/3.0\/deed.en\">CC BY-SA 3.0<\/a>.<\/figcaption><\/figure><\/div>\n\n\n\n<p style=\"text-align:center\"> \u201cNothing but flowers and songs of sorrow<br> are left in Mexico and Tlatelolco,<br> where once we saw warriors and wise men.<br> <br> We know it is true<br> that we must perish,<br> for we are mortal men.<br> You, the Giver of Life,<br> you have ordained it.<br> We wander here and there <br> in our desolate poverty. <br> We are mortal men.<br> We have seen bloodshed and pain<br> where once we saw beauty and valor.<br> <br> We are crushed to the ground;<br> we lie in ruins.<br> There is nothing but grief and suffering<br> in Mexico and Tlatelolco,<br> where once we saw beauty and valor.\u201d<\/p>\n\n\n\n<p><p style=\"text-align:justify\">Excerpt from a \u201csong of sorrow\u201d quoted from Miguel\nLe\u00f3n-Portilla, <em>The Broken Spear: The Aztec Account of the Conquest of Mexico<\/em>.<\/p><\/p>\n\n\n\n<p>Part II available <a href=\"https:\/\/mordorswiss.com\/index.php\/2020\/03\/17\/urzeit-live-at-la-dolce-vita-1997-part-ii\/\">here<\/a><\/p>\n\n\n\n<hr class=\"wp-block-separator\"\/>\n\n\n\n<p><p style=\"text-align:justify\"><a name=\"_edn1\" href=\"#_ednref1\">[1]<\/a> Some books of interest translated into English, which contain valuable information about the esotericism of Dante and\/or the <em>Fedeli d&rsquo;Amore<\/em>: \u2013 Ren\u00e9 Gu\u00e9non, <em>Insights into Christian Esoterism<\/em> and <em>The Esoterism of Dante<\/em>; \u2013 Julius Evola, <em>The Metaphysics of Sex<\/em>; <em>The Mystery of the Grail<\/em>; the essay <em>The \u201cMysteries of Woman\u201d in East &amp; West<\/em>, published in <em>East and West: Comparative Studies in Pursuit of Tradition<\/em>; the appendix II <em>Shaktism and the Worshippers of Love<\/em> in<em> The Yoga of Power<\/em>, about the <em>Fedeli d&rsquo;Amore<\/em> and Tantrism;<em> \u2013 <\/em>Arturo Reghini, using the pseudonym Pietro Negri, <em>The Secret Language of the Fedeli d\u2019Amore<\/em> in Julius Evola and the UR group,<em> An Introduction to Magic, Volume II<\/em>. <br><br> The thesis supported by previous authors like Luigi Valli despite the quality of their work was mostly ignored by the academic establishment or attacked according to Gu\u00e9non by advocates of \u201cpositivist criticism\u201d or \u201cliterary criticism\u201d, \u201cwell-imbued by scholarly and academic prejudices\u201d, who could not imagine an art both aesthetic and meaningful with initiatory purposes, and by people involved in Catholic circles, opposed to esoteric interpretations and the idea of Dante&rsquo;s affiliation to a secret organization.<\/p><\/p>\n\n\n\n<p><p style=\"text-align:justify\"><a name=\"_edn2\" href=\"#_ednref2\">[2]<\/a> Quotations from <em>The New Life<\/em>, English translation of <em>La Vita Nuova<\/em> by Dante Gabriel Rossetti in <em>Dante and his Circle, with the Italian Poets Preceding him<\/em>, 1874. In the second citation, we have replaced Rossetti&rsquo;s \u201cGod\u201d by \u201ca [deathless] god\u201d, more in phase with Homer&rsquo;s <em>Iliad<\/em> and the version given by some other translators, and with the importance of the distinction between immortal gods and mortal men in Ancient Greek tradition and most of the Indo-European ones, as immortality is a basic feature of the gods, which distinguishes them from men.<\/p><\/p>\n\n\n\n<p><p style=\"text-align:justify\"><a name=\"_edn3\" href=\"#_ednref3\">[3]<\/a> Luigi Valli&rsquo;s thesis on the \u201cLadies\u201d of the <em>Fedeli d\u2019Amore<\/em>\nbriefly summarized by Ren\u00e9 Gu\u00e9non in the chapter <em>The secret language of\nDante &amp; the Fedeli d&rsquo;Amore part 1<\/em> in <em>Insights into Christian\nEsoterism<\/em>. However, for Evola, terrestrial women were likely concerned too,\nas we will see later.<\/p><\/p>\n\n\n\n<p><p style=\"text-align:justify\"><a name=\"_edn4\" href=\"#_ednref4\">[4]<\/a> Julius Evola, <em>The Metaphysics of Sex<\/em>.<\/p><\/p>\n\n\n\n<p><p style=\"text-align:justify\"><a name=\"_edn5\" href=\"#_ednref5\">[5]<\/a> Ren\u00e9 Gu\u00e9non, <em>Man and his Becoming According to the Ved\u0101nta<\/em>. <em>Buddhi<\/em>\nis derived from the Vedic Sanskrit root <em>budh<\/em> \u201cto wake, be awake, be\nconscious again, etc.\u201d. The same root is to be found in the name Buddha, which\nliterally means \u201cthe awakened one\u201d or \u201cthe enlightened one\u201d. Heinrich Zimmer\ndefines <em>buddhi<\/em> in <em>Philosophies of India<\/em> as \u201cthe suprapersonal\npotentiality of experience\u201d.<\/p><\/p>\n\n\n\n<p><p style=\"text-align:justify\"><a name=\"_edn6\" href=\"#_ednref6\">[6]<\/a> Ren\u00e9 Gu\u00e9non, <em>Insights into Christian Esoterism<\/em>.<\/p><\/p>\n\n\n\n<p><p style=\"text-align:justify\"><a name=\"_edn7\" href=\"#_ednref7\">[7]<\/a> As cited by Pietro Negri (Arturo Reghini) in <em>The Secret Language\nof the Fedeli d\u2019Amore<\/em> in Julius Evola and the UR group, <em>An Introduction\nto Magic, Volume II<\/em>.<\/p><\/p>\n\n\n\n<p><p style=\"text-align:justify\"><a name=\"_edn8\" href=\"#_ednref8\">[8]<\/a> Quotation from a footnote in <em>The Male and Female in the Islamic\nPerspective<\/em>, published in <em>Studies in Comparative Religion, Vol. 14, No.\n1 &amp; 2<\/em>, Winter-Spring 1980.<\/p><\/p>\n\n\n\n<p><p style=\"text-align:justify\"><a name=\"_edn9\" href=\"#_ednref9\">[9]<\/a> The original classic saying attributed to the Persian poet Majn\u016bn\nis: \u201cTo see the beauty of Lail\u0101 requires the eyes of Majn\u016bn\u201d, cited in Ananda\nK. Coomaraswamy, <em>That Beauty is a State<\/em>, essay first published in <em>The\nBurlington Magazine<\/em>, 1915. In a final note about the plates used to\nillustrate his essay, he specifies: \u201cBeauty is not determined by subject. It is\nnot a power of <em>ethos<\/em>, but is transcendental, beyond good and evil,\nsacred and profane; and it is communicated through the disposition of lines and\nmasses [\u2026] rather than representation. At the same time, there is this <em>lien<\/em> \n[link] with the subject, that Beauty is not reached unless the subject is\npassionately &lsquo;felt&rsquo;.\u201d\n<\/p><\/p>\n\n\n\n<p><p style=\"text-align:justify\"><a name=\"_edn10\" href=\"#_ednref10\">[10]<\/a> Julius Evola, <em>The \u201cMysteries of Woman\u201d in East &amp; West<\/em>, <em>op.cit<\/em>.<\/p><\/p>\n\n\n\n<p><p style=\"text-align:justify\"><a name=\"_edn11\" href=\"#_ednref11\">[11]<\/a> Tantric Buddhist author(s) quoted by Mircea Eliade in <em>Yoga,\nImmortality and Freedom<\/em>. Buddhism especially in Tibet had too some\n\u201csinister\u201d (i.e. pertaining to the Left-Hand path), grim, and antinomian\npractices, as in the Ny\u00f6npa group of yogis, or the Ch\u00f6d challenging meditation\nand ritual sets in graveyards \u2013 also a tradition\/lineage divided into two\nbranches, one female and the other male \u2013, usually ignored in the watered down\nBuddhism currently in fashion.<\/p><\/p>\n\n\n\n<p><p style=\"text-align:justify\"><a name=\"_edn12\" href=\"#_ednref12\">[12]<\/a> For a metaphysical viewpoint on <em>\u00e9r\u014ds<\/em>, see the remarkable book of Julius Evola <em>The Metaphysics of Sex<\/em>, also available with the title <em>Eros and the Mysteries of Love: The Metaphysics of Sex<\/em>. It should be noted that some researchers in epistemology like Andr\u00e9 Pichot are seriously questioning the mechanical thesis in modern biology and the omnipotent function of genes supposed to control all biological activities.<\/p><\/p>\n\n\n\n<p><p style=\"text-align:justify\"><a name=\"_edn13\" href=\"#_ednref13\">[13]<\/a> Incidentally, French Iranologist Henri Corbin has found\n\u201ctypological affinities\u201d between the <em>Fedeli d&rsquo;Amore <\/em>and some aspects of\nIslamic Sufism.<\/p><\/p>\n\n\n\n<p><p style=\"text-align:justify\"><a name=\"_edn14\" href=\"#_ednref14\">[14]<\/a> Old French version of the verse is taken from <em>Trouv\u00e8res Belges\ndu XIIe au XIVe si\u00e8cle<\/em>, edited by Auguste Scheler, 1876. It slightly\ndiffers from the version found in <em>Dayan<\/em> used in the track \u201cUrzeit\u201d. The\nnovel is translated into French in Mircea Eliade, <em>Le Temps d&rsquo;un Centenaire\nSuivi de Dayan<\/em>. The English translation of Jacques de Baisieux&rsquo; stanza is\nborrowed from Mircea Eliade, <em>History of Religious Ideas, Volume 3: From\nMuhammad to the Age of Reforms<\/em>. Notice that <em>amor<\/em> is also the inverse\nof Roma.<\/p><\/p>\n\n\n\n<p><p style=\"text-align:justify\"><a name=\"_edn15\" href=\"#_ednref15\">[15]<\/a> The alpha privative a- is derived from Proto-Indo-European *<em>n\u0325-, <\/em>the zero ablaut grade of the\nnegation *<em>ne.<\/em> In a semantic vein\nsimilar to *<em>\u1e47-m\u1e5bto-<\/em>, we also have the\nAncient Greek <em>n\u00e9ktar<\/em>, the drink of the gods, from the PIE root <em>*ne\u1e31\u00b9<\/em>&#8211;\n(\u201cdeath, to perish, disappear\u201d) + <em>*-tr\u0325h\u2082<\/em> (\u201covercoming\u201d), itself from <em>*terh\u2082-\n<\/em>(\u201cto overcome, pass through, cross over\u201d), with the meaning of \u201covercoming\ndeath\u201d. According to Calvert Witkins, it is part of the \u201cformulaic\nmanifestation of an Indo-European eschatology, a doctrine of final things: what\nis crossed over and thus overcome is death\u201d, in <em>How to Kill a Dragon?,\nAspects of Indo-European Poetics<\/em>, subchapter 40 <em>Nektar and the Adversary\nDeath<\/em>. The full formula is: HERO {OVERCOME (<em>*terh\u2082-<\/em>) DEATH}, but\nonly the boxed element is essential.<\/p><\/p>\n\n\n\n<p><p style=\"text-align:justify\"><a name=\"_edn16\" href=\"#_ednref16\">[16]<\/a> Quoted from Dav\u00edd Carrasco, <em>Quetzalcoatl and the Irony of Empire: Myths and Prophecies in\nthe Aztec Tradition<\/em>.<\/p><\/p>\n\n\n\n<p><p style=\"text-align:justify\"><a name=\"_edn17\" href=\"#_ednref17\">[17]<\/a> However, it is not impossible that some European peoples like Vikings had reached in some way Mexico before the Spaniards: some current representatives of the Mexica \u201cBlack Tradition\u201d under the banner of the Black Tezcatlip\u014dca assert that a few of the Mexica rites were borrowed from or influenced by Vikings (M.X., personal oral communication, circa 2003). A vision of a Mexican <em>curandera<\/em> and our own UPG (unverified or unverifiable personal gnosis) suggest that at least a very few Vikings disembarked in Mesoamerica, following a shipwreck after a long wandering and were probably rapidly assimilated, but to our knowledge, there are no accounts or archaeological evidence to prove it, contrary to North America. As we have not read the books of anthropologist Jacques de Mahieu, we ignore if his controversial thesis of the coming of Vikings in Mesoamerica and South America is based on firmly studies.<\/p><\/p>\n\n\n\n<p><p style=\"text-align:justify\"><a name=\"_edn18\" href=\"#_ednref18\">[18]<\/a> Elderly indigenous informants of Bernardino de Sahag\u00fan, compiler of the <em>Historia Universal de las Cosas de Nueva Espa\u00f1a<\/em>, quoted from Miguel Le\u00f3n-Portilla, <em>The Broken Spear: The Aztec Account of the Conquest of Mexico<\/em>. Gold for natives had a symbolical value and besides personal adornment indicator of the social status, was used for offerings to deities and funerals; some gods like Tezcatlip\u014dca carries golden items. The Nahuatl name <em>te\u014dcuitlatl<\/em> for gold or silver is made up of <em>te\u014dtl<\/em> (\u201cgod\u201d) +\u200e <em>cuitlatl<\/em> (\u201cexcrement\u201d).<\/p><\/p>\n\n\n\n<p><p style=\"text-align:justify\"><a name=\"_edn19\" href=\"#_ednref19\">[19]<\/a> We have put Toltec in quotations marks\nbecause for Don Juan the Toltecs he refers are not the historical Toltecs from\nthe kingdom and city of Tula, also called T\u014dll\u0101n, but are \u201cmen of knowledge\u201d. We spoke a little of Castaneda\nmainly in the section <em>4. <\/em><em>Of Carlos Castaneda\nand some notions presented in his books <\/em>in our\nnotes about <a href=\"https:\/\/mordorswiss.com\/index.php\/2019\/09\/27\/death-is-a-spiral-funeral-march-2007\/\">\u201cDeath is a\nSpiral\u201d<\/a>. The Aztecs had a high regard for the Toltec civilization,\nseeing themselves as their intellectual and cultural heirs, claiming to be\ndescended from the Toltec nobility. Furthermore, among Nahuatl-speaking\npeoples, the term <em>t\u014dlt\u0113c\u0101tl<\/em> became synonymous of true, skilled artist\nand wise man. In<em> Traditional Forms and Cosmic Cycles<\/em>, Gu\u00e9non mentions an\n\u201cAtlantean <em>Tula<\/em>\u201d (the original place of the Toltecs, probably situated\nin Northern Atlantis according to him) which \u201cmust have been the seat of a\nspiritual power that was as it were an emanation from that of the Hyperborean <em>Tula<\/em>\u201d,\nthe polar and supreme spiritual centre for the totality of the present <em>manvantara\n<\/em>(Manu&rsquo;s era). The Atlantean Tula would be a secondary centre derived from\nthe primary Hyperborean Tula.<\/p><\/p>\n\n\n\n<p><p style=\"text-align:justify\"><a name=\"_edn20\" href=\"#_ednref20\">[20]<\/a> Cf. Miguel L\u00e9on-Portilla, <em>La Filosof\u00eda N\u00e1huatl Estudiada en sus\nFuentes<\/em>, translated into French as <em>La Pens\u00e9e Azt\u00e9que <\/em>and into\nEnglish as<em> Aztec Thought and Culture: A Study of the Ancient Nahuatl\nMind<\/em>, a book particularly interesting to give valuable insights into the\nNahua philosophy. His view on \u014cmete\u014dtl, rarely mentioned in the surviving\nsources, has been challenged by some other scholars, including one defending a\npantheistic view of the Aztec philosophy and a \u201cmetaphysics of becoming\u201d\ninstead of a \u201cmetaphysics of being\u201d. In any way, it is however hard to negate\nthe importance of the duality or \u201ctwoness\u201d in the Aztec thought, as showed for\ninstance by some idiomatic complexes peculiar to the Nahuatl and other\nMesoamerican languages using <em>difrasismo<\/em>, a stylistic grammatical\nconstruction where a pair of words is used semantically to refer to a third\nterm. \u014cmet\u0113uctli could be translated as \u201cDual Lord\u201d or \u201cLord of the Duality\u201d, \u014cmecihu\u0101tl\nas \u201cDual Lady\u201d or \u201cLady of the Duality\u201d. There are in Colonial-era manuscripts named T\u014dnac\u0101t\u0113uctli and T\u014dnac\u0101cihu\u0101tl,\nmost often translated as \u201cLord and Lady of Our Sustenance\u201d. \u014cmete\u014dtl is at\ntimes equated with Hu\u0113huehte\u014dtl\/Xiuht\u0113uctli, the Mesoamerican old god of fire\nand of time who dwells in the navel of the earth.<\/p><\/p>\n\n\n\n<p><p style=\"text-align:justify\"><a name=\"_edn21\" href=\"#_ednref21\">[21]<\/a> Despite strong doubts expressed by academics on the \u201cfactual\nauthenticity\u201d of Castaneda&rsquo;s works, which is not the crucial element for our\npurpose and that of the \u201cdifferentiated man\u201d, it existed among the Nahuas\nvarious specialists with particular abilities, dedicated to curative,\ndivinatory, magical rites as well as capable of travelling in other worlds by\nusing trance, dreams and power-plants. See for instance the study of Mercedes\nde la Garza <em>Sue\u00f1o y Alucinaci\u00f3n en<\/em> <em>el Mundo N\u00e1huatl<\/em> <em>y Maya<\/em>, translated into French by\nBernard Dubant as <em>Le Chamanisme Nahua et Maya<\/em>, subtitled <em>Nagual,\nR\u00eaves, Plantes-Pouvoir<\/em>. The definition of shamanism is subject of course to\nnumerous controversies. There also were probably among the Spaniards some men\nmore interested in adventures, discoveries, or in documenting the indigenous\nworldviews and languages than in conquests.<\/p><\/p>\n","protected":false},"excerpt":{"rendered":"<div class=\"mh-excerpt\"><p>\u201cWhen, in the changes of time, archaic powers approach or even supervene \u2013 Greek, German, Egyptian or Mexican gods \u2013 it is not a repetition <a class=\"mh-excerpt-more\" href=\"https:\/\/mordorswiss.com\/index.php\/2020\/02\/18\/urzeit-live-at-la-dolce-vita-1997-part-i\/\" title=\"Urzeit \u2013 Live at La Dolce Vita (1997) Part I\">[&#8230;]<\/a><\/p>\n<\/div>","protected":false},"author":3,"featured_media":796,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4],"tags":[],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v16.2 - https:\/\/yoast.com\/wordpress\/plugins\/seo\/ -->\n<title>Urzeit \u2013 Live at La Dolce Vita (1997) Part I - 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