View allAll Photos Tagged metaphysical
“There was something disquieting about the way an intimate object, seemingly withdrawn into its solemn steadfastness, could affect human emotions. Any old thing forgotten in a corner, if the eye dwelt on it, acquired an eloquence of its own, communicating its lyricism and magic to the kindred soul. If a neglected object of this kind were forcibly isolated, that is, divested of its warmth and of the protective coat of its environment, or even ironically combined with completely unrelated things, it would reassert its dignity in the new context and stand there, incomprehensible, weird, mysterious.”
—Werner Haftmann, Painting in the Twentieth Century (1982)
© All Rights Reserved. Please do not use this image on websites, blogs or other media without my prior permission.
I just can't stop eating all the delicious chocolates Fabio brought me from one of the best chocolates factory in Italy called GAY ODIN (you can find their website on Google)
....they are simply...DELICIOUS!!!!!
PRESS "L" Please!!!
This photo was not only a TON of fun to shoot, but I really love the concept behind it. This year I'm interested in the topic of the metaphysical side of reality: Thoughts, emotions, feelings, ideas. What is the difference between a material brain and a thoughtful mind? What makes up "us"? The top figure represents the 1/2 of reality that is metaphysical and what I believe to be transcendental. It's how we experience our world through what we feel and think as opposed to what we see and touch. The bottom figure represents how we experience our physical world, the other 1/2 of reality, the one of material and matter. These two are linked and connected within us to create one person.
... but almost.
Milan, August 2021.
38mm lens, Fujicolor C200 film.
Perspective adjustment and crop in Darktable.
[...] Metaphysics is a dark ocean without shores or lighthouse, strewn with many a philosophic wreck [...]
-- Quote by Immanuel Kant (German Philosopher one of the foremost thinkers of the Enlightenment. 1724-1804)
Fiumicino, Italy (June, 2008)
Nikon D70, Tokina 12-24 f/4, hdr 3xp +2-2ev, f/7, 2.5s, 12mm, ND8 filter+Cokin grad dark tobacco+PS vignetting and old paper texture
• 13/52 •
• fear [of flying] •
I won't go into a metaphysical dissertation on deep-seeded fears.
I have a very specific fear, a fear that sometimes takes over my brain and my life and activates my anxiety in ways that make me miserable — and that fear is flying.
It's been with me for most of my life, since my first flight as a six-year-old, but there have been times when I was better about it. I have been able to fly somewhat calmly, in the past. And that's why I hope I can turn this phobia around again, and be able to see all the places I want to see. Because there's oh, so much world out there to visit.
--
[ somos seis, amigas e fotógrafas, a fazer um '52 semanas' em conjunto. publicaremos semanalmente nas nossas redes sociais, e podem seguir-nos através da hashtag #52sisterhood. caso se queiram juntar a nós, podem usar a hashtag #52sisterhoodchallenge! contamos convosco desse lado, nesta aventura! vamos lá!
-
there’s six of us, friends and photographers, doing a '52 weeks’ project together. we’ll publish every week, and you can keep up with us through the hashtag #52sisterhood. If you’d like to join us, you can use the #52sisterhoodchallenge! we’re counting on you to join us on this journey! come along! ]
The error in the thesis of "art for art's sake" really amounts to supposing that there are relativities which bear their adequate justification within themselves, in their own relative nature, and that consequently there are criteria of value inaccessible to pure intelligence and foreign to objective truth. This error involves abolishing the primacy of the spirit and its replacement either by instinct or taste, by criteria that are either purely subjective or else arbitrary.
We have already seen that the definition, laws and criteria of art cannot be derived from art itself, that is, from the competence of the artist as such; the foundations of art lie in the spirit, in metaphysical, theological and mystical knowledge, not in knowledge of the craft alone nor yet in genius, for this may be anything at all; in other words the intrinsic principles of art are essentially subordinate to extrinsic principles of a higher order.
Art is an activity, an exteriorisation, and thus depends by definition on a knowledge that transcends it and gives it order; apart from such knowledge art has no justification: it is knowledge which determines action, manifestation, form, and never the reverse.
It is not necessary to produce works of art oneself in order to have the right to judge an artistic production in
its essentials; decisive artistic competence only comes into play in relation to an intellectual competence which must be already present.
No relative point of view can claim unqualified competence except in the case of innocuous activities in which competence applies anyhow in a very narrow field; now human art derives from a relative point of view; it is an application, not a principle.
---
Frithjof Schuon
---
Quoted in: The Essential Frithjof Schuon (edited by Seyyed Hossein Nasr)
In civilizations of a traditional nature, intellectual intuition lies at the root of everything; in other words, it is the pure metaphysical doctrine that constitutes the essential, everything else being linked to it, either in the form of consequences or applications to the various orders of contingent reality.
Not only is this true of social institutions, but also of the sciences, that is, branches of knowledge bearing on the domain of the relative, which in such civilizations are only regarded as dependencies, prolongations, or reflections of absolute or principial knowledge.
Thus a true hierarchy is always and everywhere preserved: the relative is not treated as non-existent, which would be absurd; it is duly taken into consideration, but is put in its rightful place, which cannot but be a secondary and subordinate one; and even within this relative domain there are different degrees of reality, according to whether the subject lies nearer to or further from the sphere of principles.
Thus, as regards science, there are two radically different and mutually incompatible conceptions, which may be referred to respectively as traditional and modern. We have often had occasion to allude to the 'traditional sciences' that existed in antiquity and the Middle Ages and which still exist in the East, though the very idea of them is foreign to the Westerners of today. It should be added that every civilization has had 'traditional sciences' of its own and of a particular type. Here we are no longer in the sphere of universal principles, to which pure metaphysics alone belongs, but in the realm of adaptations.
(…)
By seeking to sever the connection of the sciences with any higher principle, under the pretext of assuring their independence, the modern conception robs them of all deeper meaning and even of all real interest from the point of view of knowledge; it can only lead them down a blind alley, by enclosing them, as it does, in a hopelessly limited realm.
Moreover, the development achieved in this realm is not a deepening of knowledge, as is commonly supposed, but on the contrary remains completely superficial, consisting only of the dispersion in detail already referred to and an analysis as barren as it is laborious; this development can be pursued indefinitely without coming one step closer to true knowledge.
It must also be remarked that it is not for its own sake that, in general, Westerners pursue science; as they interpret it, their foremost aim is not knowledge, even of an inferior order, but practical applications, as can be deduced from the ease with which the majority of our contemporaries confuse science and industry, and from the number of those for whom the engineer represents the typical man of science.
(…)
Modern experimentalism involves the curious illusion that a theory can be proven by facts, whereas in reality the same facts can always be equally well explained by several different theories; some of the pioneers of the experimental method, such as Claude Bernard, have themselves recognized that they could interpret facts only with the help of preconceived ideas, without which they would remain 'brute facts' devoid of all meaning and scientific value.
Since we have been led to speak of experimentalism, the opportunity may be taken to answer a question that may be raised in this connection: why have the experimental sciences received a development in modern civilization such as they never had in any other?
The reason is that these sciences are those of the sensible world, those of matter, and also those lending themselves most directly to practical applications; their development, proceeding hand in hand with what might well be called the 'superstition of facts', is therefore in complete accord with specifically modern tendencies, whereas earlier ages could not find sufficient interest in them to pursue them to the extent of neglecting, for their sake, knowledge of a higher order. It must be clearly understood that we are not saying that any kind of knowledge can be deemed illegitimate, even though it be inferior; what is illegitimate is only the abuse that arises when things of this kind absorb the whole of human activity, as we see them doing at present.
(…)
One of the characteristics of the present age is the exploitation of everything that had hitherto been neglected as being of insufficient importance for men to devote their time and energy to, but which nevertheless had to be developed before the end of the cycle, since the things concerned had their place among the possibilities destined to be manifested within it; such in particular is the case of the experimental sciences that have come into existence in recent centuries.
There are even some modern sciences that represent, quite literally, residues of ancient sciences that are no longer understood: in a period of decadence, the lowest part of these sciences became isolated from all the rest, and this part, grossly materialized, served as the starting-point for a completely different development, in a direction conforming to modern tendencies; this resulted in the formation of sciences that have ceased to have anything in common with those that preceded them. Thus, for example, it is wrong to maintain, as is generally done, that astrology and alchemy have respectively become modern astronomy and modern chemistry, even though this may contain an element of truth from a historical point of view; it contains, in fact, the very element of truth to which we have just alluded, for, if the latter sciences do in a certain sense come from the former, it is not by 'evo-lution' or 'progress' - as is claimed - but on the contrary, by degeneration.
(…)
These are the two complementary functions proper to the traditional sciences: on the one hand, as applications of the doctrine, they make it possible to link the different orders of reality and to integrate them into the unity of a single synthesis, and on the other, they constitute, at least for some, and in accordance with their individual aptitudes, a preparation for a higher knowledge and a way of approach to it - forming by virtue of their hierarchical positioning, according to the levels of existence to which they refer, so many rungs as it were by which it is possible to climb to the level of pure intellectuality.
It is only too clear that modern sciences cannot in any way serve either of these purposes; this is why they can be no more than 'profane science', whereas the 'traditional sciences', through their connection with metaphysical principles, are effectively incorporated in 'sacred science'.
The ways leading to knowledge may be extremely different at the lowest degree, but they draw closer and closer together as higher levels are reached. This is not to say that any of these preparatory degrees are absolutely necessary, since they are mere contingent methods having nothing in common with the end to be attained; it is even possible for some persons, in whom the tendency to contemplation is predominant, to attain directly to true intellectual intuition without the aid of such means; but this is a more or less exceptional case, and in general it is accepted as being necessary to proceed upward gradually.
The whole question may also be illustrated by means of the traditional image of the 'cosmic wheel': the circumference in reality exists only in virtue of the center, but the beings that stand upon the circumference must necessarily start from there or, more precisely, from the point thereon at which they actually find themselves, and follow the radius that leads to the center. Moreover, because of the correspondence that exists between all the orders of reality, the truths of a lower order can be taken as symbols of those of higher orders, and can therefore serve as 'supports' by which one may arrive at an understanding of these; and this fact makes it possible for any science to become a sacred science, giving it a higher or 'anagogical' meaning deeper than that which it possesses in itself.
Every science, we say, can assume this character, whatever may be its subject-matter, on the sole condition of being constructed and regarded from the traditional standpoint; it is only necessary to keep in mind the degrees of importance of the various sciences according to the hierarchical rank of the diverse realities studied by them; but whatever degree they may occupy, their character and functions are essentially similar in the traditional conception.
What is true of the sciences is equally true of the arts, since every art can have a truly symbolic value that enables it to serve as a support for meditation, and because it’s rules, like the laws studied by the sciences, are reflections and 'applications of fundamental principles: there are then in every normal civilization 'traditional arts', but these are no less unknown to the modern West than are the 'traditional sciences'. The truth is that there is really no 'profane realm' that could in any way be opposed to a 'sacred realm'; there is only a 'profane point of view', which is really none other than the point of view of ignorance.
This is why 'profane science', the science of the moderns, can as we have remarked elsewhere be justly styled 'ignorant knowledge', knowledge of an inferior order confining itself entirely to the lowest level of reality, knowledge ignorant of all that lies beyond it, of any aim more lofty than itself, and of any principle that could give it a legitimate place, however humble, among the various orders of knowledge as a whole. Irremediably enclosed in the relative and narrow realm in which it has striven to proclaim itself independent, thereby voluntarily breaking all connection with transcendent truth and supreme wisdom, it is only a vain and illusory knowledge, which indeed comes from nothing and leads to nothing.
This survey will suffice to show how great is the deficiency of the modern world in the realm of science, and how that very science of which it is so proud represents no more than a deviation and, as it were, a downfall from true science, which for us is absolutely identical with what we have called 'sacred' or 'traditional' science. Modern science, arising from an arbitrary limitation of knowledge to a particular order-the lowest of all orders, that of material or sensible reality-has lost, through this limitation and the consequences it immediately entails, all intellectual value; as long, that is, as one gives to the word 'intellectuality' the fullness of its real meaning, and refuses to share the 'rationalist' error of assimilating pure intelligence to reason, or, what amount to the same thing, of completely denying intellectual intuition.
The root of this error, as of a great many other modern errors - and the cause of the entire deviation of science that we have just described - is what may be called 'individualism', an attitude indistinguishable from the anti-traditional attitude itself and whose many manifestations in all domains constitute one of the most important factors in the confusion of our time; we shall therefore now study this individualism more closely.
----
excerpts from The Crisis of the Modern World by René Guenon
Chapter 4: Sacred and profane science
----
painting by Blake
2nd in my series based on metaphysics and spirituality.
"Within you is a powerful, in-built chakra system, which creates for you a beautiful life, filled with all the things you cherish and adore."
I've unlocked most of mine, as I am on the ninth one.
Going within and changing your energy is the only sure fire way to change your life because the state of your energy field determines the state of your life.
Metaphysical BLUFF
Nada es verdad, nada es mentira todo depende del cristal con que se mira ....las mentiras y las estafas del P.P. partido en el gobierno ......................Triléros ...
EDX-DSCF4941.HS - exposición multiple.
MIX Doble Exposición -
Doble Exposición color - ITPTV-MOD.
Selecc. DGV - EDX
Gracias por compartir.
Agradezco a todos su seguimiento atención, favoritas y amables comentarios….
Muchas gracias por vuestra visita .
Thank you very much for your visit and comments.
Molt agraït per la vostra visita, atencions i comentaris.
Très reconnaissant pour votre visite, l'attention et les commentaires.
within without
do u see me?
It is da dedication of its use to da pursuit of da Divine ......
.......which renders it a catalyst to worship
...............~~~~~~~~~
"Da inherent imagination and spiritual receptivity is definitely influenced by dis differential chemical endowment."
Cassadaga is a small unincorporated historical community founded in the late 1800's in Volusia County, Florida. It is known for its large number of psychics and mediums and has been named the "Psychic Capital of the World" Print size 8x10 inches. Happy Texture Tuesday
"There are metaphysical rivers, she swims in them like that swallow swimming in the air, spinning madly around a belfry, letting herself drop so that she can rise up all the better with the swoop. I describe and define and desire those rivers, but she swims in them. I look for them, find them, observe them from the bridge, but she swims in them".
"Hay ríos metafísicos, ella los nada como esa golondrina está nadando en el aire, girando alucinada en torno al campanario, dejándose caer para levantarse mejor con el impulso. Yo describo y defino y deseo esos ríos, ella los nada. Yo los busco, los encuentro, los miro desde el puente, ella los nada".
Julio Cortázar
Lombardy, February 2022.
Golden hour + Velvia = De Chirico
Camera: Minolta SRT 303b
Lens: Vivitar 135 mm f/2.8
Film: Fujichrome Velvia 100
Laboratory development
Home DSLR scan (Nikon D300)
In civilizations of a traditional nature, intellectual intuition lies at the root of everything; in other words, it is the pure metaphysical doctrine that constitutes the essential, everything else being linked to it, either in the form of consequences or applications to the various orders of contingent reality.
Not only is this true of social institutions, but also of the sciences, that is, branches of knowledge bearing on the domain of the relative, which in such civilizations are only regarded as dependencies, prolongations, or reflections of absolute or principial knowledge.
Thus a true hierarchy is always and everywhere preserved: the relative is not treated as non-existent, which would be absurd; it is duly taken into consideration, but is put in its rightful place, which cannot but be a secondary and subordinate one; and even within this relative domain there are different degrees of reality, according to whether the subject lies nearer to or further from the sphere of principles.
Thus, as regards science, there are two radically different and mutually incompatible conceptions, which may be referred to respectively as traditional and modern. We have often had occasion to allude to the 'traditional sciences' that existed in antiquity and the Middle Ages and which still exist in the East, though the very idea of them is foreign to the Westerners of today. It should be added that every civilization has had 'traditional sciences' of its own and of a particular type. Here we are no longer in the sphere of universal principles, to which pure metaphysics alone belongs, but in the realm of adaptations.
(…)
By seeking to sever the connection of the sciences with any higher principle, under the pretext of assuring their independence, the modern conception robs them of all deeper meaning and even of all real interest from the point of view of knowledge; it can only lead them down a blind alley, by enclosing them, as it does, in a hopelessly limited realm.
Moreover, the development achieved in this realm is not a deepening of knowledge, as is commonly supposed, but on the contrary remains completely superficial, consisting only of the dispersion in detail already referred to and an analysis as barren as it is laborious; this development can be pursued indefinitely without coming one step closer to true knowledge.
It must also be remarked that it is not for its own sake that, in general, Westerners pursue science; as they interpret it, their foremost aim is not knowledge, even of an inferior order, but practical applications, as can be deduced from the ease with which the majority of our contemporaries confuse science and industry, and from the number of those for whom the engineer represents the typical man of science.
(…)
Modern experimentalism involves the curious illusion that a theory can be proven by facts, whereas in reality the same facts can always be equally well explained by several different theories; some of the pioneers of the experimental method, such as Claude Bernard, have themselves recognized that they could interpret facts only with the help of preconceived ideas, without which they would remain 'brute facts' devoid of all meaning and scientific value.
Since we have been led to speak of experimentalism, the opportunity may be taken to answer a question that may be raised in this connection: why have the experimental sciences received a development in modern civilization such as they never had in any other?
The reason is that these sciences are those of the sensible world, those of matter, and also those lending themselves most directly to practical applications; their development, proceeding hand in hand with what might well be called the 'superstition of facts', is therefore in complete accord with specifically modern tendencies, whereas earlier ages could not find sufficient interest in them to pursue them to the extent of neglecting, for their sake, knowledge of a higher order. It must be clearly understood that we are not saying that any kind of knowledge can be deemed illegitimate, even though it be inferior; what is illegitimate is only the abuse that arises when things of this kind absorb the whole of human activity, as we see them doing at present.
(…)
One of the characteristics of the present age is the exploitation of everything that had hitherto been neglected as being of insufficient importance for men to devote their time and energy to, but which nevertheless had to be developed before the end of the cycle, since the things concerned had their place among the possibilities destined to be manifested within it; such in particular is the case of the experimental sciences that have come into existence in recent centuries.
There are even some modern sciences that represent, quite literally, residues of ancient sciences that are no longer understood: in a period of decadence, the lowest part of these sciences became isolated from all the rest, and this part, grossly materialized, served as the starting-point for a completely different development, in a direction conforming to modern tendencies; this resulted in the formation of sciences that have ceased to have anything in common with those that preceded them. Thus, for example, it is wrong to maintain, as is generally done, that astrology and alchemy have respectively become modern astronomy and modern chemistry, even though this may contain an element of truth from a historical point of view; it contains, in fact, the very element of truth to which we have just alluded, for, if the latter sciences do in a certain sense come from the former, it is not by 'evo-lution' or 'progress' - as is claimed - but on the contrary, by degeneration.
(…)
These are the two complementary functions proper to the traditional sciences: on the one hand, as applications of the doctrine, they make it possible to link the different orders of reality and to integrate them into the unity of a single synthesis, and on the other, they constitute, at least for some, and in accordance with their individual aptitudes, a preparation for a higher knowledge and a way of approach to it - forming by virtue of their hierarchical positioning, according to the levels of existence to which they refer, so many rungs as it were by which it is possible to climb to the level of pure intellectuality.
It is only too clear that modern sciences cannot in any way serve either of these purposes; this is why they can be no more than 'profane science', whereas the 'traditional sciences', through their connection with metaphysical principles, are effectively incorporated in 'sacred science'.
The ways leading to knowledge may be extremely different at the lowest degree, but they draw closer and closer together as higher levels are reached. This is not to say that any of these preparatory degrees are absolutely necessary, since they are mere contingent methods having nothing in common with the end to be attained; it is even possible for some persons, in whom the tendency to contemplation is predominant, to attain directly to true intellectual intuition without the aid of such means; but this is a more or less exceptional case, and in general it is accepted as being necessary to proceed upward gradually.
The whole question may also be illustrated by means of the traditional image of the 'cosmic wheel': the circumference in reality exists only in virtue of the center, but the beings that stand upon the circumference must necessarily start from there or, more precisely, from the point thereon at which they actually find themselves, and follow the radius that leads to the center. Moreover, because of the correspondence that exists between all the orders of reality, the truths of a lower order can be taken as symbols of those of higher orders, and can therefore serve as 'supports' by which one may arrive at an understanding of these; and this fact makes it possible for any science to become a sacred science, giving it a higher or 'anagogical' meaning deeper than that which it possesses in itself.
Every science, we say, can assume this character, whatever may be its subject-matter, on the sole condition of being constructed and regarded from the traditional standpoint; it is only necessary to keep in mind the degrees of importance of the various sciences according to the hierarchical rank of the diverse realities studied by them; but whatever degree they may occupy, their character and functions are essentially similar in the traditional conception.
What is true of the sciences is equally true of the arts, since every art can have a truly symbolic value that enables it to serve as a support for meditation, and because it’s rules, like the laws studied by the sciences, are reflections and 'applications of fundamental principles: there are then in every normal civilization 'traditional arts', but these are no less unknown to the modern West than are the 'traditional sciences'. The truth is that there is really no 'profane realm' that could in any way be opposed to a 'sacred realm'; there is only a 'profane point of view', which is really none other than the point of view of ignorance.
This is why 'profane science', the science of the moderns, can as we have remarked elsewhere be justly styled 'ignorant knowledge', knowledge of an inferior order confining itself entirely to the lowest level of reality, knowledge ignorant of all that lies beyond it, of any aim more lofty than itself, and of any principle that could give it a legitimate place, however humble, among the various orders of knowledge as a whole. Irremediably enclosed in the relative and narrow realm in which it has striven to proclaim itself independent, thereby voluntarily breaking all connection with transcendent truth and supreme wisdom, it is only a vain and illusory knowledge, which indeed comes from nothing and leads to nothing.
This survey will suffice to show how great is the deficiency of the modern world in the realm of science, and how that very science of which it is so proud represents no more than a deviation and, as it were, a downfall from true science, which for us is absolutely identical with what we have called 'sacred' or 'traditional' science. Modern science, arising from an arbitrary limitation of knowledge to a particular order-the lowest of all orders, that of material or sensible reality-has lost, through this limitation and the consequences it immediately entails, all intellectual value; as long, that is, as one gives to the word 'intellectuality' the fullness of its real meaning, and refuses to share the 'rationalist' error of assimilating pure intelligence to reason, or, what amount to the same thing, of completely denying intellectual intuition.
The root of this error, as of a great many other modern errors - and the cause of the entire deviation of science that we have just described - is what may be called 'individualism', an attitude indistinguishable from the anti-traditional attitude itself and whose many manifestations in all domains constitute one of the most important factors in the confusion of our time; we shall therefore now study this individualism more closely.
----
excerpts from The Crisis of the Modern World by René Guenon
Chapter 4: Sacred and profane science
----
Dekoulou Monastery, Greece
The soul which has no purpose in life, is lost; to be everywhere, is to be nowhere.
Words by Michel de Montaigne, 1544
for Flickriver - Sophie Shapiro
I would like to thank everyone who takes an interest in my work. I am truly grateful and appreciate your ongoing support and positive feedback. Please take good care of yourselves in these uncertain times. Keep well, safe & inspired.
Kind regards, Sophie.
.
AWAKEN, oh April Fetus!
.
My photographs and videos and any derivative works are my private property and are copyright © by me, John Russell (aka “Zoom Lens”) and ALL my rights, including my exclusive rights, are reserved. ANY use without my permission in writing is forbidden by law.
.
From my set, "Ectoplasm:"
Metaphysically speaking, tradition is nothing other than »remembrance«, and the bearing of the connection with the origin. Modernity, however, is not only the lack of this »remembrance«, but at the same time the denial of this metaphysical »remembrance« and aims at the destruction of every kind of representation of remembrance.
----
TRADITON AND ANTITRADITION
291. Tradition means a handing over (latin trans-dare): the handing over of a supertemporal circle of principles here in time.
292. Tradition is the atemporal thrown into temporality.
293. Knowledge of the origin, knowledge of the path, knowledge of the all-transcending, ultimate goal: this is metaphysical realisation.
294. Tradition springs forth from the eternal, points at the eternal, and in the human modality of being represents the aspiration towards the eternal.
295. Metaphysical tradition is at the same time solar and polar: polar for though it appears in the earthly-human sphere, yet it is of heavenly origin and for this reason its origin is not subject to the whirlpool of existence (samsara), it is solar for the powers characteristic of my self-awareness which provide the rule of the auton are present in it.
296. There is only one primordial tradition for there is only one metaphysics, and there is only one metaphysics for there is only one being.
297. Tradition can never be identified simply with metaphysical doctrines or with symbology bearing a doctrinal value, and even less with the archaic documents that present these. Tradition is the total acceptance of a world and the total denial of another.
298. Metaphysically speaking, tradition is nothing other than »remembrance«, and the bearing of the connection with the origin. Modernity, however, is not only the lack of this »remembrance«, but at the same time the denial of this metaphysical »remembrance« and aims at the destruction of every kind of representation of remembrance.
299. The most sinister thing is forever if something subsists, but not truly; this is really much worse than if it disappeared. Since if something does not truly subsist, it will sooner or later come to function as a caricature and antithesis of the original.
[It especially refers to those legitimate traditional, spiritual and initiatory organisations which have maintained their continuity, but whose original features have gradually faded away or turned directly to their opposites.]
300. Each and every language is a tradition.
301. In the earthly-human sphere there cannot be a bipolar opposition bigger and tenser than of that between tradition and antitradition, and traditionality and antitraditionality, respectively.
302. Antitradition can be understood only from tradition; it cannot stand by itself.
303. Since the offensive form of antitraditionality appeared, the slightest compromise between traditionality and antitraditionality has been an enormous antitraditional triumph.
[An example: »Catholic-Marxist dialogues always implied the defensiveness of the Church and the success of Marxism - regardless of the fact that in the course of these dialogues it was invariably the Marxists whose performance was weaker than that of the Catholics. Since the very fact that in religious circles the question was not whether to send Marxists to the stake but to find the common ground among the opposing views, demonstrated the defensiveness of the Church. For Marxists it was not the outcome of the dialogues which was important but that the Church started to »court« them.« (András László)]
304. A traditional man should become a scholar in antitradition.
-----
Metaphysical aphorisms by András László