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Satyr
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PostSubject: Re: Paganism and natural order. Paganism and natural order. - Page 8 EmptySun Jun 30, 2019 9:33 am

Fustel de Coulanges, Numa Denis wrote:
The religion of these primitive ages was exclusively domestic; so also were morals. Religion did not say to a man, showing him another man, ‘That is thy brother’. It said to him, ‘That is a stranger; he cannot participate in the religious acts of thy hearth; he cannot approach the tomb of thy family; he has other gods than shine, and cannot unite with thee in a common prayer; thy gods reject his adoration, and regard him as their enemy; he is thy foe also’.
In this religion of the hearth man never supplicates the divinity in favor of other men; he invokes him only for himself and his. A Greek proverb has remained as a souvenir and a vestige of this ancient isolation of man in prayer. In Plutarch's time they still said to the egotist, ‘You sacrifice to the hearth.’ This signified, ‘You separate yourself from other citizens; you have no friends; your fellow-men are nothing to you; you live solely for yourself and yours.’ This proverb pointed to a time when, all religion being around the hearth, the horizon of morals and of affection had not yet passed beyond the narrow circle of the family.
It is natural that moral ideas, like religious ideas, should have their commencement and progress, and the god of the primitive generations in this race was very small; by degrees men made him larger; so morals, very narrow and incomplete at first, became insensibly enlarged, until, from stage to stage, they reached the point of proclaiming the duty of love towards all mankind. The point of departure was the family, and it was under the influence of the domestic religion that duties first appeared to the eyes of man.

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PostSubject: Re: Paganism and natural order. Paganism and natural order. - Page 8 EmptySun Jun 30, 2019 9:44 am

Fustel de Coulanges wrote:
We must place ourselves, in thought, in the midst of these primitive generations to understand how lively and powerful were these sentiments, which were already enfeebled in Cicero's day. For us the house is merely a domicile — a shelter; we leave it, and forget it with little trouble; or, if we are attached to it, this is merely by the force of habit and of recollections; because, for us, religion is not there; our God is the God of the universe, and we find him everywhere. It was entirely different among the ancients; they found their principal divinity within the house: this was their providence, which protected them individually, which heard their prayers, and granted their wishes. Out of the house, man no longer felt the presence of a god; the god of his neighbour was a hostile god. Then a man loved his house as he now loves his church. Thus the religion of the primitive ages was not foreign to the moral development of this part of humanity. Their gods enjoined purity, and forbade the shedding of blood; the notion of justice, if it was not born of this belief, must at least have been fortified by it. These gods belonged in common to all the members of the same family; thus the family was united by a powerful tie, and all its members learned to love and respect each other. These gods lived in the interior of each house; a man loved his house, his home, fixed and durable, which he had received from his ancestors, and which he transmitted to his children as a sanctuary.

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PostSubject: Re: Paganism and natural order. Paganism and natural order. - Page 8 EmptySun Jun 30, 2019 10:11 am

Fustel de Coulanges wrote:
The Public Repasts. We have already seen that the principal ceremony of the domestic worship was a repast, which they called a sacrifice. To eat food prepared upon an altar was, to all appearance, the first form which men gave to the religious act. The need of putting themselves in communion with the divinity was satisfied by this repast, to which they invited him, and of which they gave him his part. The principal ceremony of the city worship was also a repast of this nature; it was partaken of in common by all the citizens, in honor of the protecting divinities. The celebrating of these public repasts was universal in Greece; and men believed that the safety of the city depended upon their accomplishment. The Odyssey gives us a description of one of these sacred feasts: Nine long tables are spread for the people of Pylos; at each one of them five hundred citizens are seated, and each group has immolated nine bulls in honor of the gods. This repast, which was called the feast of the gods, begins and ends with libations and prayers. The ancient custom of repasts in common is also mentioned in the oldest Athenian traditions. It is related that Orestes, the murderer of his mother, arrived at Athens at the very moment when the city, assembled about its king, was performing the sacred act. The public meals of Sparta are well known, but the idea which men ordinarily entertain of them is very far from the truth. They imagine the Spartans living and eating always in common, as if private life had not been known among them. We know, on the contrary, from ancient authors, that the Spartans often took their meals in their own houses, in the midst of their families. The public meals took place twice a month, without reckoning holidays. These were religious acts of the same nature as those which were practiced at Athens in Argos, and throughout Greece.

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PostSubject: Re: Paganism and natural order. Paganism and natural order. - Page 8 EmptyFri Jul 12, 2019 11:21 am

Satyr wrote:
Monotheism, goes hand-in-glove with monopolies.

Why else would they tell Telemachus he was a boaster? That the Gods gave any care about him. Many pious called boasters, as if their condition were so important that the Gods would make an exception, or have abandon what wasn't ever in their cradle.

This isn't to mention the concept of competing gods (peoples', races', gods).
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PostSubject: Re: Paganism and natural order. Paganism and natural order. - Page 8 EmptyFri Aug 23, 2019 5:37 am

Paganism proliferates, not reduces, the amount of Gods/'Idols' when, out of dissolution into the known, they are no longer mythical new Gods arise as what is natural becomes again an avenue of revelation for what appear as smaller deities. The extremist reduction of all to great minimums is the refusal of the believer of an old God to let go; demonstrating a desperation to keep a frontier open - a frontier which tied closely to a, or some, vulnerability. We witness the same happening with the refusal to acknowledge racial reality and differences.

When Gods intersect, they increasingly dissolve. It is distinction which must be progressing. And Gods are not lonesome and their genders not different for no reason; taken individually they lose meaning. Their interactions and myths have as much if not most value.
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PostSubject: Re: Paganism and natural order. Paganism and natural order. - Page 8 EmptySat Sep 14, 2019 6:38 am

The king who curses a God, makes short health of his people. One who heeds or blesses any God or no God, dies soon of hubris: for the God of water can drown and nourish.
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PostSubject: Re: Paganism and natural order. Paganism and natural order. - Page 8 EmptySun Sep 15, 2019 1:28 am

"What is behind the trees?" becomes "What is beyond the horizon?"
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PostSubject: Re: Paganism and natural order. Paganism and natural order. - Page 8 EmptyMon Nov 11, 2019 2:56 am

If I countenance present material phenomena as fruit of past nurturing and material phenomena; this is not falsifying of that element of nurturing that distinguished itself, and its kind. That nurturing which navigated the material, however minimally material a valley's chasm is comparatively to a cosmos, to the point it's destroyed valleys into craters, or even plateaus. The appreciation of the past is inextricable to appreciating the future - and what is unknown of that past, for any intelligent organism, is worth reifying to dissect and reveal, to perceive minor patterns in the chaos. Again, the reductionist cynic would not reduce what it remembers to the same evaluative meaning as the rock it didn't remember kicking under foot. If this is the same, regardless, it doesn't justify solipsistic meaning, nor the destruction of socio-sexual understanding. If one wishes to persist there's some lesson, one is a tautologist, if not disabled in their ability to communicate (or others likewise so disabled). Their only justification for speaking remaining an attempt at what's bluntly apparent a cowardly or supremacist appeal to persist unburdened, as a 'misunderstood sage'. Many arising now in these times when the weakest are protected from consequences, appealing to prevailing tolerance as an indication of their 'secret power'. What sages would exist, as those of the Grecian Zeus, always faced consequences and tribulations - and their dispositions not of veiled boasting. What sage would go to a foreign peoples' land, and not be boasting if they offered 'salvation'?
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PostSubject: Re: Paganism and natural order. Paganism and natural order. - Page 8 EmptyMon Nov 11, 2019 10:56 am

Slaughtz wrote:
Paganism proliferates, not reduces, the amount of Gods/'Idols' when, out of dissolution into the known, they are no longer mythical new Gods arise as what is natural becomes again an avenue of revelation for what appear as smaller deities. The extremist reduction of all to great minimums is the refusal of the believer of an old God to let go; demonstrating a desperation to keep a frontier open - a frontier which tied closely to a, or some, vulnerability. We witness the same happening with the refusal to acknowledge racial reality and differences.

When Gods intersect, they increasingly dissolve. It is distinction which must be progressing. And Gods are not lonesome and their genders not different for no reason; taken individually they lose meaning. Their interactions and myths have as much if not most value.
Interresting thoughts, I am currently studying religion in my spare time, scholastic traditions and their impact on creation of sciences and technology in the West and also the transition period from European heathenism to Christianity and also speculating if the heathen religions could facilitate civilization without their dissolution into more singular cults of worship.
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PostSubject: Re: Paganism and natural order. Paganism and natural order. - Page 8 EmptyMon Nov 11, 2019 1:02 pm

Athens had its Gods. Other countries, likewise, even fighting with those that have the same religious pantheon (i.e. Sparta). Having the same religion does not presuppose 'getting along'. Those Gods represented larger human patterns, racial patterns, and ethnic. Aspects of Gods destroyed/minimized/enlarged - even from battle itself - others achieving apotheosis.

The question of civilization is eternal, as eternal as ethnic fighting and patriarchal uprisings. The inbred becoming distinct from the non-inbred. Cults are demonstrative either of desperation (as generally the case) or formations of new Gods entirely, distinct - but affirming roots, generally with the preservation of the most powerful God - maybe into a 'lesser' status. With Judaism, they had multitudes of Gods, but out of desperation, to unite, reduced their worship to one God - the one of battle, and said it was the only God.
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PostSubject: Re: Paganism and natural order. Paganism and natural order. - Page 8 EmptyMon Nov 11, 2019 1:43 pm

Quote :
Athens had its Gods. Other countries, likewise, even fighting with those that have the same religious pantheon (i.e. Sparta). Having the same religion does not presuppose 'getting along'. Those Gods represented larger human patterns, racial patterns, and ethnic. Aspects of Gods destroyed/minimized/enlarged - even from battle itself - others achieving apotheosis.
I dont know to what extent using Ancient Greece is reliable(literally, I haven't investigated whole of Ancient Greece beyond the Spartans), it is very distant, for example the Spartan myth is a myth that has little historical evidence for itself, all reliable historical sources paint an image of Sparta that wasn't so extensively different to Athens and suggest that their militarism is vastly overestimated and wrongly justified, for example there is no evidence, historically, that the boys were actually sent to the 'war camps' and I have found evidence that they were taught to read, count, etc. I am not trying to defend Christianity but neither am I bent on disparaging it because some over-masculine imbecyles have told me that I am cucked, I am interrested in truth and proper perspective. Also it is important to percieve ancients and our ancestors for what they were, more or less, if you paint an overestimated image of the people before you like the Nazis did you will cuck yourself out just like the Jews have, because you will conceive of a paternal standard and a legacy that you and your people can never resemble so your spirit will either turn to resignation or cynicsm.
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PostSubject: Re: Paganism and natural order. Paganism and natural order. - Page 8 EmptyThu Feb 13, 2020 5:58 pm

The modern mind distinguishes itself by its hatred for hierarchy. This means of any form it takes, natural or artificial. No matter what ‘cause’ they use to justify this hatred, it originates from the same antagonist. It stems from the same inherent discontent with their own inferiority and inability to overcome weakness.

Those who accept hierarchy as a basic principle, that is, those who do not question self-evidence, seem to the progressive mind, simple-minded or ignorant, and even atavistic. Although not in a primordial sense. Only in such a way that does not conform to abstract notions which are meant to supersede natural impulses. The condition of certain advocates of natural hierarchy is actually one of submission, not power; power only occurs after the fact, and with a certain awareness to accompany it. This submission acts as a principle which sets the individual in an ordered state where distinction of strength and weakness are known to him. He places himself under a greater degree of control by subjecting himself to the pressures of the natural world itself.

For example, a weak man who refrains from challenging another man who is clearly stronger than him, does not make him a coward, but by recognizing the difference in size and physical capability, he places to the forefront his own limitations which become clearer to him. He knows himself better by accepting the difference in strength because he does not dwell on the fact that the other man is stronger, rather he takes is as a basic decree by nature itself, as one would recognize the threat of a ferocious animal. His qualm then is between him and nature, not between him and his enemy. This ”unquestioning impulse” is the immediate sensation of order and an orientation of the self. The acceptance of pain is certainly the prime method of this submissive state of strength. To accept pain means simply to accept what is inevitable. This acceptance, this submission to a natural occurrence that is essentially ubiquitous, reduces its debilitation and allows it to be controlled, by hijacking its control over oneself. So, by giving pain the “freedom” to be what it is, and do what it does, one takes command of the exact thing pain does to them and turns it to their favor because there is nothing hindering its effect, there is no rebellion against it; thus enacting a process of counter-measure resiliency. Moreover, those who submit to a place in an ordered framework, in hierarchy, will greatly mitigate the degree of stress or anxiety placed upon them if they were to resist against it, and this would allow them a higher degree of focus as well. They give themselves a “vantage point” to see it for what it is.

The one who resists against their place in a hierarchical order, who rebels against it, who believes themselves superior from superiority, places themselves in a position where everything controls and conquers them. They are at war with all the forces which work against them, forces they cannot defeat because they are part of nature’s entropy. The ones who hate hierarchy, hate submission, while they attempt to accuse those who embrace hierarchy of forcing others to submit. By trying to place themselves outside an order of hierarchy, they attempt to seize a position of absolute superiority, while simultaneously freeing themselves from the dying process of life, of the natural state of suffering, thereby subjecting themselves to all forms of pain and suffering which become madness. These rebellious minds, are dominated by their own natures and weaknesses, which is why their condition is resistance and inferiority. The submission by nature is inevitable, which is why hierarchy orders this into a conscious principle of understanding where oneself fits into it.  Their hatred for submission, is only a hatred for the unforgiving pressures of nature, and the total resistance taken up as a reaction to it, is a need to make the world to submit to them, to become a form of absolution, whether they know it or not; and this is why these types become degenerate or mad.

To submit to something stronger, means to curtail its strength into oneself; submission as an “awareness” a recognition of order to refine oneself in it; to resist against it, means to induce a state of need and decay, squandering one’s strengths for the denial of weaknesses and being conquered all the same.
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PostSubject: Re: Paganism and natural order. Paganism and natural order. - Page 8 EmptySat Feb 15, 2020 5:14 pm



The subjective is the Will or Willing. The objective is the manifestation of the Will, its being, and becoming. The “spirit” is not only the relationship of one to each other, of self to the world, but also the equilibrium of energy exertion upon the world, the ebb and flow, the cycle of real and ideal energies. A symbiotic reciprocating self-awareness.
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PostSubject: Re: Paganism and natural order. Paganism and natural order. - Page 8 EmptySat Feb 15, 2020 6:12 pm

I can't think of anything else to inspire one to Paganism than this.

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PostSubject: Re: Paganism and natural order. Paganism and natural order. - Page 8 EmptySun Feb 16, 2020 9:27 am

KTS needs more of these types of videos.
Exploring our own cultures, ideals and health rather than exposing the disease of the enemy.

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