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Satyr
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PostSubject: Re: Abrahamism Abrahamism  - Page 7 EmptyWed Apr 17, 2019 1:50 pm

At this point I usually offer a disclaimed concerning the absence of absolute and how the descriptions do not imply absolute states, 'i.e'. agape does not absolutely eliminate tensions but only reduces them to the point where attraction overpowers repulsion establishing what is called 'balance' and/or harmony, which is never certain and immortal.
'Pathos of distance' is what Nietzsche called it.
I tend to be reluctant about using anthropomorphic terminology, knowing how imbeciles and effete men-children are wont to misconstrue them and literal.

I use (inter)actions, for example, and not intercourse, or anything that alludes to anything sexual or emotional, keeping a distinction between what applies exclusively to life and what applies to cosmos.

Modern are so needy, so impressionable, that they begin to immerse themselves in representation. Like an artist who has gone mad, believing he is immersed in his own representations, his own artwork, his own linguistics, feeling gods within their own creations, when they are mere plagiarizers lost in their own copies - shadows, caricatures of the divine, i.e. clowns.

See Moderns cannot transcend their own art - entrapped within its contexts, they convert cosmos into universe, thinking they've exited the world when they've entered a facsimile of it in their own mind - they've embedded themselves in their won representations, i'e, their own symbols/words.

So, they belittle anything that negates their delusions with the typical 'there is absolutely no absolute' and/or 'truth is there is no truth' thinking their validating their won lies, when they are exposing a spiritual and mental deficiency, unable to differentiate between represented and representation.
The 'magic' of words, implying that the world is hiding, when it is forever disclosing - the only thing that can be hidden, made occult, is human contrivance, human motive, human symbols and words.

they cannot even understand that the mystical patterns found in numbers and words are representations of their own psychology - so ignorant thy are of who and what they are, that they see themselves reflected back to them, as something exotic and alien, i.e., as an other.
Like how the Greeks misconstrued their inner voice, their conscience, for exotic spirits and gods.

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PostSubject: Re: Abrahamism Abrahamism  - Page 7 EmptyWed Apr 17, 2019 2:46 pm

The Abrahamic spirit, called Magian by Spengler, is inclined to need proxies, acting as icons and idols between itself and the world.
It has the impressionability and romanticism of a feminine mind, an emasculated male spirit, that needs a authority, if not god then an earthly equivalent, representing the absolute.
It engages world via this earthly representation, i.e', priest, idol of worship, icon of its ideology, conduit towards the absent absolute.
It neither has the mind nor the spirit to engage reality directly.

You will find such a womanly spirit gushing over his chosen idol, like girls do with movie-stars and cRap fArtists, the name of the idol repeated like a mantra, a magical chant, warding off negativity, spreading fear in the hearts of their enemies.
Then they mature, emulating their icon, wanting to be one themselves, desperate fro a following, for minions to worship and admire him.

I believe it's' mentioned [You must be registered and logged in to see this link.] how close messianic psychosis is to homosexual sexual degeneracy.
Feminism shows us how some females want to be men, i.e., penis envy complex is still unexplored....by Moderns.
They have studies on the Oedipal complex, Napoleonic complex, Peter Pan complex, all sorts of complexes, but not the penis envy complex.

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PostSubject: Re: Abrahamism Abrahamism  - Page 7 EmptyWed Apr 17, 2019 3:18 pm

Trapped in the comforting confinements of his own mental constructs, the modern cannot escape, nor does he want to.
A hedonists stops at the pleasure principle, the Abrahamic stops at the Divine absolute, and the fArtist can go no further than his own fArtistry - symbols referring to words, referring to symbols referring to an artists, referring to another, referring to ten others...and on and on.

Christians have Jesus, as their iconographic idol; Marxists have a variety, depending on the time period, i.e., Marx, Lenin, Stalin, Bakunin etc., Mohammedans have Mohamed, Misers have money, and Moderns have Nietzsche, icon of Nihilism.
It's the cult of personality.
It doesn't matter what the idol actually said nor what he meant, because it's all about how he is interpreted, by the needs of his followers who use him as a symbol of their own 'quality'.
A dead idol is best, because he cannot contradict nor challenge the worshipper's idealizations.
It has been said that Jesus would be sickened by modern Christianity....and I suspect Nietzsche would be ashamed, nauseated, disheartened, by what his self-professed followers have done to his words.

The follower creates a shelter from the iconography, the art, left behind by the idol.
A code cocoon - a word womb - a semiotic simulated serenity.  
All want to live in their own minds.
Who would not be tempted by such a prospect, if it were possible?
How many would have the courage and integrity to reject it?

They cannot even think of dealing with the world directly.
It is always engaged through the iconic proxy, the multiplying force of the infamous idol - they present themselves as his favourite concubines - inheritors of his holy seed, spitting it forth, after decades of swallowing his 'essence' whole.

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PostSubject: Re: Abrahamism Abrahamism  - Page 7 EmptySun Apr 21, 2019 4:31 pm

Abrahamism converted fitness into a concept that became absolved through proper conduct, and submission.
It offered a 'resolution' to a an individual born unjustly inferior, i.e., sin.
An individual can hope to attain piety, even though he/she was born with disadvantages.
His victimhood could find relief in surrendering to his fate, seeking absolution in the absolute, and bestowed upon him/her after-death.

Marxism and Capitalism convert it to money, i.e., resources, supply/demand.
It replaced Paradise in a future that can never be present.
The unfit individual found absolution in work - struggling towards the absolute; a 'victim' of circumstances - causality - he could hope to find an advantage in production and consumption.
The Modern secular atheist, work replace piety - he made amends for his imperfection by serving the collective, i.e., humanity as God.
instead of God, humanity was supposed to reward the 'victim' of circumstance, as the earthly representation of the Divine absolute.
The individual hoped of find absolution in the colelctive's appreciation, symbolized by money. His earthly rewards was a sing of divine absolution.
With it his genetic inferiority was 'corrected' with it purchasing earthly rewards, love, appreciation, finding increased value through the collctive.

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PostSubject: Re: Abrahamism Abrahamism  - Page 7 EmptySun Apr 21, 2019 4:39 pm

It is watered down structure, lowest common denominator in a society; to maximize cooperation. The rules "aren't grievous", low expectations. But envy still resides anyway, and despite saying not to envy in those very rules, vanity sets in: "I never did anything illegal!" - no matter how corruptive to the social character or the general degradation of the people. It was a serious offense to corrupt the youth in Hellenic societies; this concept was integrated into God's standards, but then it came to 'set son against father, etc.'

No more genealogy, no more history = no more future. It's all ideology, all sin (to be forgiven). The "exception" being Baptist idea(l) of a reprobate - someone God condemned to homosexuality/losing their minds.
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PostSubject: Re: Abrahamism Abrahamism  - Page 7 EmptySun Apr 21, 2019 4:41 pm

Collective disapproval can become collective approval if the individual works, is pious, submissive, enough to word for it.
God, the absolute moves through the collective, which it manifests as and through.
The Capitalist/Marxist is vindicated through monetary means - as a sign of a collective re-evaluation.

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PostSubject: Re: Abrahamism Abrahamism  - Page 7 EmptySun Apr 21, 2019 4:45 pm

The word 'human' is idealized, just as 'God' is....and all words/symbols are, in Nihilism.
Capitalism/Marxism cares not about sex, race, tradition...but only production consumption, represented by money, wealth.
Abrahamism good/evil is replaced by useful/useless, supply/demand - validation through collective appreciation, i.e., quantities sold, money earned.
Work for the Puritan Protestant, is like a monk's/nun's habit - his/her only way towards absolution.

When Jesus, the last Messiah, was crucified - sacrificed - he was reborn as idea/ideal - returning to the realm of the abstract where he can take any form, and be named by any moniker.
Humanity is one name....proletariat is another.....money is the most abstract.
Money is how the Modern finds approval, experiences the absolutes absolution - slave finding joy in his master's approving rewards.

A singularity with the face of multiplicity. Many as one - collective.
Within this new hierarchy what distinguishes is quantitatively expressed - the collective's appreciation, as monetary dollars and cents, or as popularity - fame & fortune.
God became Humanity.....Paradise became Utopia.....Future became its 'Beyond space/time' always immanent, but never present.
Good servants keep working towards their God - piety expressed as loyalty, i.e, the individual's evidence of his faith.

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PostSubject: Re: Abrahamism Abrahamism  - Page 7 EmptySun Apr 21, 2019 5:00 pm

Herd psychology needs authority figures, in one form or another.
Totalitarianism for the closet slave.
Ego prevents some from admitting it, in themselves, or denying another the image of him bowing before a living representation of the absolute - he only grovels before the abstraction, an idea/ideal, i.e. his absolution can only be achieved through a faceless absolute, competing with his fellow slaves over who is the most slavish slave, or the most useful minion.

Abrahamism isn't dead.....its transmogrified.

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PostSubject: Re: Abrahamism Abrahamism  - Page 7 EmptyMon Apr 22, 2019 9:17 pm

Spengler, Otto wrote:
This Magian monotheism reveals itself in all the religious creations that flooded the Empire from the East — the lexandrian Isis, the Sun god favored by Aurelian (the Baal of Palmyra), the Mithras protected by Diocletian (whose Persian form had been completely recast in Syria), the Baalath of Carthage (Tanit, Dea Caelestis23) honored by Septimius Severus. The importation of these figures no longer increases as in Classical times the number of concrete gods. On the contrary, they absorb the old gods into themselves, and do so in such a way as to deprive them more and more of picturable shape. Alchemy is replacing statics. Correspondingly, instead of the image we more and more find symbols — e.g., the Bull, the Lamb, the Fish, the Triangle, the Cross — coming to the front. In Constantine’s “in hoc signo vinces” scarcely an echo of the Classical remains. Already there is setting in that aversion to human representation that ended in the Islamic and Byzantine prohibitions of images.
Right down to Trajan — long after the last trait of Apollinian world feeling had departed from the soil of Greece — the Roman state worship had strength enough to hold to the Euclidean tendency and to augment its world of deities. The gods of the subject lands and peoples were accorded recognized places of worship, with priesthood and ritual, in Rome, and were themselves associated as perfectly definite individuals with the older gods. But from that point the Magian spirit began to gain ground even here, in spite of an honorable resistance which centered in a few of the very oldest patrician families.24 The god figures as such, as bodies, vanished from the consciousness of men, to make way for a transcendental god feeling which no longer depended on sense evidences; and the usages, festivals and legends melted into one another. When in 217 Caracalla put an end to all sacral-legal distinctions between Roman and foreign deities and Isis, absorbing all older female numina, became actually the first goddess of Rome25 (and thereby the most dangerous opponent of Christianity and the most obnoxious target for the hatred of the Fathers), then Rome became a piece of the East, a religious diocese of Syria. Then the Baals of Doliche, Petra, Palmyra and Edessa began to melt into the monotheism of Sol, who became and remained (till his representative Licinius fell before Constantine) God of the Empire. By now, the question was not between Classical and Magian — Christianity was in so little danger from the old gods that it could offer them a sort of sympathy — but it was, which of the Magian religions should dictate religious form to the world of the Classical Empire? The decline of the old plastic feeling is very clearly discernible in the stages through which Emperor worship passed — first, the dead emperor taken into the circle of State gods by resolution of the Senate (Divus Julius, 42 B.C.), a priesthood provided for him and his image removed from amongst the ancestor images that were carried in purely domestic celebrations; then, from Marcus Aurelius, no further consecrations of priests (and, presently, no further building of temples) for the service of deified emperors, for the reason that religious sentiment was now satisfied by a general “templum divorum”; finally, the epithet Divus used simply as a title of members of the Imperial family. This end to the evolution marks the victory of the Magian feeling. It will be found that multiple names in the inscriptions (such as Isis-Magna Mater-Juno-Astarte-Bellona, or Mithras-Sol Invictus-Helios) come to signify titles of one sole existent Godhead.

Decline of the West

Spengler uses the term 'Magian' to refer to the meme that produced the Abrahamic triad.
Messianic, is an alternate word.
I prefer Afro-Asiatic, linking the language family tee with the racial family tree, - from gene to meme, where language is the representation of the meme.
Memetic blood.

Th desire to 'save mankind, i.e., the world, because 'humanity' means 'world', is based no the presumption that the world needs saving....from itself; implying that the world is wrong, and it must be reared; or not good enough or too much to endure.
Anti-nature.
This attracts the 'meek' who supposedly ought to inherit the earth, i.e., all the sick, the desperate, the cowardly, the ones with little to lose from any surrender and submission - quantity over quality.

This value system is reflected in its linguistics; how it applies and defines words/symbols.
Survival at all costs, even at the cost of one integrity and nobility.
This willingness to sacrifice anything is in reaction to Nihilism, i.e., an awakening to one's self, in relation to other. An awakening that fills the mind with anxiety, i.e., insecurity, vulnerability. A desperation that must be expunged or numbed.
Language serves as a narcotic - a self-medicating technique.
Obscurantism and occultism is supposed to deal with contradictions - the symbol synthesizing contrary concepts, such as paganism and Abrahamism.
Satanism is an example of how it is corrupted.

Few can endue the truth, the many flock to the most seductive, promising lie - every age produces many charlatans to take advantage of fools.
The old saying "there's a fool born every minute" is accurate.
The many will always be attracted to the biggest, most absurd lie.
The Nazis didn't invent this. It was known and applied for thousands of years before they openly revealed it.
Hitler, Adolf wrote:
If you tell a big enough lie and tell it frequently enough, it will be believed.  

The bigger the lie the more the masses will want to believe it.
Its absurdity level proportional to the herd psychology's desperation levels.
Magian seductive is the feminine use of insinuation and promises that will never be realized - typically used by women to manipulate males.
The use of fake attraction, flattery, ego-stroking, innuendos, word-games, coyness....eroticism....lust/love is a form of temporary madness.

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PostSubject: Re: Abrahamism Abrahamism  - Page 7 EmptyFri Apr 26, 2019 5:44 pm



What is made clear is what I've said before.
When Abrahamism - the Afro-Asiatatic Tribes two of which are the Semites and the Arabs - came in contact the Paganism - the Indo-European tribes two of which are the Romans, or Italics and the Hellenes, or Greeks - it was a seminal event in what has become western history, not because these were invented by the tribes in question - Nihilism is rooted in the human psyche and versions of Paganism is common across many peoples where natural processes are worshipped as spirits and gods, but because two opposite world-views came in contact, causing cross-contamination and the corruptive after-effects that have marked both sides.

Christianity was born to of the corruption of Hellenism by Judaism, but Judaism was also corrupted by the influence of Hellenism, splintering it in three.
A fact expressed by the Orthodox Jews who see in them Hellenism warping their original faith.
One is Marxism....born out of the mind of a half-breed Marx, displaying this warped cosmopolitanism that has little in common with Hellenic cosmopolitanism - evidenced by the fact that the ancients never cared to proselytize or covert all to their spirituality, nor was there a hint of Messianic in their psychology; the second is Zionism, which proposes a form of tribal return to the earth, built cannot abandon its power based no being the world's 'victims', and warping tribalism into a political ideology that is not entirely based on Hellenism's body & mind identifiers, i.e., gene extended as meme, rather than meme extended in gene - an inversion of the sequence that identifies it as a corruption of the original.  
Orthodox Jews recognize the corruption in their fellow secularized Jews and fight agaisnt the paradoxes it produces, i.e., pride based no humility; strength founded on slavish feebleness; power through the play of powerlessness - a conundrum that characterizes its hypocrisy and its ideal contra real dissonance.
Zionists want to reclaim their pre-Judaism identity, return to their own pre-disease past, their pagan heritage, but they've lost the connection, having abandoned it after they escaped 'Egypt and wandered the deserts for 40, or so, years, where they formulated their new survival methodology - that's where they decided to embrace rather then reject the Nihilistic infection rising in them, as it has in all peoples - seeing in it an opportunity to exploit.  
They have no art no philosophy to speak of, other than the formula that converted their predicament to a identifying absolute - a Godhead - beginning their worship of themselves, when all others had rejected them.
Their greatest achievement is this inversion, this spiritual warping, exemplified perfectly by their Orthodoxy.
With nothing to draw inspiration from the secularists parasitized from their pagan hosts their memetic encoding, to compensate for what they had sacrificed in order to survive (survival at all costs) - they appropriated their genes, their art, their thinking and contributed to it their own warped twists.
This has carried over to the present day, i.e., Modernity.

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PostSubject: Re: Abrahamism Abrahamism  - Page 7 EmptySun Apr 28, 2019 8:57 pm


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PostSubject: Re: Abrahamism Abrahamism  - Page 7 EmptySun Apr 28, 2019 10:17 pm



Globalism is the corruption of Hellenic Cosmopolitanism by Magian Nihilism.

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PostSubject: Re: Abrahamism Abrahamism  - Page 7 EmptyMon May 27, 2019 8:47 pm

Spengler, Otto wrote:
PROBLEMS OF THE ARABIAN CULTURE
(B) THE MAGIAN SOUL
I
THE WORLD, AS SPREAD OUT for the Magian waking consciousness, possesses a kind of extension that may be called cavern like,1 though it is difficult for Western man to pick upon any word in his vocabulary that can convey anything more than a hint of the meaning of Magian “space.” For “space” has essentially unlike meanings for the perceptions of the two Cultures. The world-as-cavern is just as different from the world-as-extent of the passionate, far thrusting Faustian as it is from the Classical world-as-sum-ofbodily-things. The Copernican system, in which the earth, as it were, loses itself, must necessarily seem crazy and frivolous to Arabian thought. The Church of the West was perfectly right when it resisted an idea so incompatible with the world feeling of Jesus, and the Chaldean cavern astronomy, which was wholly natural and convincing for Persians, Jews, peoples of the Pseudomorphosis, and Islam, became accessible to the few genuine Greeks who knew of it at all only after a process of transvaluing its basic notions of space.
The tension between Macrocosm and Microcosm (which is identical with the waking consciousness) leads, in the world picture of every Culture, to further oppositions of symbolic importance. All a man’s sensations or understanding, faith or knowledge, receive their shape from a primary opposition which makes them not only activities of the individual, but also expressions of the totality. In the Classical the opposition that universally dominates the waking consciousness is the opposition of matter and form; in the West it is that of force and mass. In the former the tension loses itself in the small and particular, and in the latter it discharges itself in the character of work. In the World cavern, on the other hand, it persists in traversing and swaying to and fro in unsure strugglings, and so becomes that “Semitic” primary dualism which, ever the same under its thousand forms, fills the Magian world. The light shines through the cavern and battles against the darkness (John i, 5). Both are Magian substances. Up and down, heaven and earth become powers that have entity and contend with one another. But these polarities in the most primary sensations mingle with those of the refined and critical understanding, like good and evil, God and Satan. Death, for the author of the John Gospel as for the strict Moslem, is not the end of life, but a Something, a death force, that contends with a life force for the possession of man.
But still more important than all this is the opposition of Spirit and Soul (Hebrew Ruach and nephesh, Persian ahu and urvan, Mandaean monuhmed and gyan, Greek pneuma and psyche) which first comes out in the basic feeling of the prophetic religions, then pervades the whole of Apocalyptic, and finally forms and guides the world contemplations of the awakened Culture — Philo, Paul and Plotinus, Gnostics and Mandaeans, Augustine and the Avesta, Islam and the Kabbalah. Ruach means originally “wind” and nephesh“breath.”2 The nephesh is always in one way or another related to the bodily and earthly, to the below, the evil, the darkness. Its effort is the “upward.” The ruach belongs to the divine, to the above, to the light. Its effects in man when it descends are the heroism of a Samson, the holy wrath of an Elijah, the enlightenment of the judge (the Solomon passing judgment3) and all kinds of divination and ecstasy. It is poured out.4 From Isaiah xi, 2, the Messiah becomes the incarnation of the ruach. Philo and the Islamic theology divide mankind into born Psychics and born Pneumatics (the “elect,” a concept thoroughly proper to the world cavern and Kismet). All the sons of Jacob are pneumatics. For Paul (1 Cor.xv) the meaning of the Resurrection lies in the opposition of a psychic and a pneumatic body, which alike for him and Philo and the author of the Baruch apocalypse coincides with the opposition of heaven and earth, light and darkness.5 For Paul, the Saviour is the heavenly Pneuma.6 In the John Gospel he fuses as Logos with the Light; in Neoplatonism he appears as Nus or, in the Classical terminology, the All One opposed to Physis.7 Paul and Philo, with their “Classical” (that is, western) conceptual criteria, equated soul and body with good and bad respectively, Augustine, as a Manichaean8 with Persian-Eastern bases of distinction, lumps soul and body together as the naturally bad, in contrast to God as the sole Good, and finds in this opposition the source of his doctrine of Grace, which developed also, in the same form (though quite independently of him) in Islam.
But souls are at bottom discrete entities, whereas the Pneuma is one and ever the same. The man possesses a soul, but he onlyparticipates in the spirit of the Light and the Good; the divine descends into him, thus binding all the individuals of the Below together with the one in the Above. This primary feeling, which dominates the beliefs and opinions of all Magian men, is something perfectly singular, and not only characterizes their world view, but marks off the essence and kernel of their religiousness in all its forms from that of every other kind of man. This Culture, as has been shown, was characteristically the Culture of the middle. It could have borrowed forms and ideas from most of the others, and the fact that it did not do so, that in the face of all pressure and temptation it remained so profoundly mistress of its own inward form, attests an unbridgeable gulf of difference. Of all the wealth of Babylonian and Egyptian religion it admitted hardly more than a few names; the Classical and the Indian Cultures, or rather the Civilizations heir to them — Hellenism and Buddhism — distorted its expression to the point of pseudomorphosis, but its essence they never touched. All religions of the Magian Culture, from the creations of Isaiah and Zarathustra to Islam, constitute a complete inward unit of world feeling; and, just as in the Avestan beliefs there is not to be found one trait of Brahmanism nor in early Christianity one breath of Classical feeling, but merely names and figures and outward forms, so also not a trace of this Jesus religion could be absorbed by the Germanic Catholic Christianity of the West, even though the stock of tenets and observances was taken over in its entirety.
Whereas the Faustian man is an “I” that in the last resort draws its own conclusions about the Infinite; whereas the Apollinian man, as one soma among many, represents only himself; the Magian man, with his spiritual kind of being, is only a part of a pneumatic “We”that, descending from above, is one and the same in all believers. As body and soul he belongs to himself alone, but something else, something alien and higher, dwells in him, making him with all his glimpses and convictions just a member of a consensus which, as the emanation of God, excludes error, but excludes also all possibility of the self-asserting Ego. Truth is for him something other than for us. All our epistemological methods, resting upon the individual judgment, are for him madness and infatuation, and its scientific results a work of the Evil One, who has confused and deceived the spirit as to its true dispositions and purposes. Herein lies the ultimate, for us unapproachable, secret of Magian thought in its cavern world — the impossibility of a thinking, believing, and knowing Ego is the presupposition inherent in all the fundamentals of all these religions. While Classical man stood before his gods as one body before another; whereas the Faustian willing “I” in its wide world feels itself confronted by deity, also Faustian, also willing, effective everywhere; the Magian deity is the indefinite, enigmatic Power on high that pours out its Wrath or its Grace, descends itself into the dark or raises the soul into the light as it sees fit. The idea of individual wills is simply meaningless, for “will” and “thought” in man are not prime, but already effects of the deity upon him. Out of this unshakable root feeling, which is merely re-expressed, never essentially altered, by any conversions, illumination or subtilizing in the world — there emerges of necessity the idea of the Divine Mediator, of one who transforms this state from a torment into a bliss. All Magian religions are by this idea bound together, and separated from those of all other Cultures.
The Logos idea in its broadest sense, an abstraction of the Magian light sensation of the Cavern, is the exact correlative of this sensation in Magian thought. It meant that from the unattainable Godhead its Spirit, its “Word,” is released as carrier of the light and bringer of the good, and enters into relation with human being to uplift, pervade, and redeem it. This distinctness of three substances, which does not contradict their oneness in religious thought, was known already to the prophetic religions. Ahuramazda’s light gleaming soul is the Word (Yasht 13, 31), and in one of the earliest Gathas his Holy Spirit (spenta mainyu) converses with the Evil Spirit (angra mainyu, Yasna 45, 2).
The same idea penetrates the whole of the old Jewish literature. The thought which the Chaldeans built up on the separation of God and His Word and the opposition of Marduk and Nabu, which breaks forth with power in the whole Aramaean Apocalyptic remained permanently active and creative; by Philo and John, Marcion and Mani, it entered into the Talmudic teachings and thence into the Kabbalistic books Yesirah and Sohar, into the Church Councils and the works of the Fathers, into the later Avesta, and finally into Islam, in which a Mohammed gradually became the Logos and, as the mystically respent, living Mohammed of the popular religion, fused into the figure of Christ.9 This conception is for Magian man so self-evident that it was able to break through even the strictly monotheistic structure of the original Islam and to appear with Allah as the Word of God (kalimah), the Holy Spirit (rub) and the “light of Mohammed.”
For, for the popular religion, the first light that comes forth from the world creation is that of Mohammed, in the shape of a peacock10 “formed of white pearls” and walled about by veilings. But the peacock is the Envoy of God and the prime soul11 as early as the Mandaeans, and it is the emblem of immortality on Early Christian sarcophagi. The light diffusing pearl that  illumines the dark house of the body is the Spirit entered into man, and thought of as substance, for the Mandaeans as in the Acts of Thomas.12 The Jezidi13 reverence the Logos as peacock and light; next to the Druses they have preserved most purely the old Persian conception of the
substantial Trinity.
Thus again and again we find the Logos idea getting back to the light sensation from which the Magian understanding derived it. The world of Magian mankind is filled with a fairytale feeling.14 Devils and evil spirits threaten man; angels and fairies protect him. There are amulets and talismans, mysterious lands, cities, buildings, and beings, secret letters, Solomon’s Seal, the Philosophers’ Stone. And over all this is poured the quivering cavern light that the spectral darkness ever threatens to swallow up. If this profusion of figures astonishes the reader, let him remember that Jesus lived in it, and Jesus’s teachings are only to be understood from it. Apocalyptic is only a vision of fable intensified to an extreme of tragic power. Already in the Book of Enoch we have the crystal palace of God, the mountains of precious stone, and the imprisonment of the apostate stars. Fantastic, too, are the whole overpowering idea world of the Mandaeans, that of the Gnostics and the Manichaeans, the system of Origen, and the figures of the Persian “Bundahish”; and when the time of the great visions was over, these ideas passed into a legend poesy and into the innumerable religious romances of which we have Christian specimens in the gospels concerning Jesus’s childhood, the Acts of Thomas and the anti-Pauline Pseudo-Clementines.
One such story is that of Abraham’s having minted the thirty pieces of silver of Judas. Another is the tale of the “treasure cave” in which, deep under the hill of Golgotha, are stored the golden treasure of paradise and the bones of Adam.15 Dante’s poetic material was after all poetic, but this was sheer actuality, the only world in which these people lived continuously. Such sensations are unapproachably remote from men who live in and with a dynamical world picture. If we would obtain some inkling of how alien to us all the inner life of Jesus is — a painful realization for the Christian of the West, who would be glad indeed if he could make that inner life the point of contact for his own inward piety — if we would discover why nowadays only a pious Moslem has the capacity livingly to experience it, we should sink ourselves in this wonder element of a world image that was Jesus’s world image. And then, and only then, shall we perceive how little Faustian Christianity has taken over from the wealth of the Church of the Pseudomorphosis — of its world feeling nothing, of its inward form little, and of its concepts and figures much.

Decline of the West

Spengler, Otto wrote:

II
The When, for the Magian Soul, issues from the Where. Here too, is no Apollinian clinging to pointlike Present, nor Faustian thrust and drive towards an infinitely distant goal. Here Being has a different pulse, and consequently Waking being has another sense of time, which is the counterconcept to Magian space. The prime thing that the humanity of this Culture, from poor slaves and porters to the prophets and the caliphs themselves, feels as the Kismet above him is not a limitless flight of the ages that never lets a lost moment recur, but a Beginning and an End of “This Day,” which is irrevocably ordained and in which the human existence takes the place assigned to it from creation itself. Not only world space, but world-time also is cavern like. Hence comes the thoroughly Magian certainty that everything has “a” time, from the origins of the Saviour, whose hour stood written in ancient texts, to the smallest detail of the everyday, in which Faustian hurry would be meaningless and unimaginable. Here, too, is the basis of the Early Magian (and in particular the Chaldean) astrology, which likewise presupposes that all things are written down in the stars and that the scientifically calculable course of the planets authorized conclusions as to the course of earthly things.16 The Classical oracle answered the only question that could perturb Apollinian man — the form, the “How?” of coming things.
But the question of the Cavern is “When?” The whole of Apocalyptic, the spiritual life of Jesus, the agony of Gethsemane, and the grand movement that arose out of his death are unintelligible if we have not grasped this primary question of Magian being and the presuppositions lying behind it. It is an infallible sign of the extinction of the Classical Soul that astrology in its westward advance drove the oracle step by step before it. Nowhere is the stage of transition more clearly visible than in Tacitus, whose entire history is dominated by the confusion and dislocation of his world picture. First of all, as a true Roman, he brings in the power of the old city deities; then, as an intelligent cosmopolitan, he regards this very belief in their intervention as a superstition; and finally, as a Stoic (by that time the spiritual outlook of the Stoa had become Magian), he speaks of the power of the seven planets that rule the fortunes of men. And thus it comes about that in the following centuries Time itself as vessel of fate — namely, the Vault of Time, limited each way and therefore capable of being grasped as an entity by the inner eye — is by Persian mysticism set above the light of God as Zrvan, and rules the world conflict of Good and Evil. Zrvanism was the State religion of Persia in 438-457.
Fundamentally, too, it is this belief that all stands written in the stars, that makes the Arabian Culture characteristically that of “eras” — that is, of time reckonings that begin at some event felt as a peculiarly significant act of Providence. The first and most important is the generic Aramasan era, which begins about 300 B.C. with the growth of apocalyptic tension and is the “Seleucid era.” It was followed by many others, amongst them the Sabaean (about 115 B.C.), the starting point of which is not exactly known to us; that of Diocletian; the Jewish era, beginning with the Creation, which was introduced by the Synedrion in 346;17 the Persian, from the accession of the last Sassanid Jezdegerd in 632; and the Hijra, by which at last the Seleucid was displaced in Syria and Mesopotamia. Outside this land-field there is mere imitation for practical ends, like Varro’s “ab urbe condita”; that of the Marcionites, beginning with Marcion’s breach with the Church in 144; and that of the Christians, introduced shortly after 500 and beginning with the birth of Jesus.
World history is the picture of the living world into which man sees himself woven by birth, ancestry, and progeny, and which he strives to comprehend from out of his world feeling. The historical picture of Classical man concentrates itself upon the pure Present. Its content is no true Becoming, but a foreground Being with a conclusive background of timeless myth, rationalized as “the Golden Age.” This Being, however, was a variegated swarming of ups and downs, good and ill fortune, a blind “thereabouts,” an eternal alteration, yet ever in its changes the same, without direction, goal, or “Time.” The cavern feeling, on the contrary, requires a surveyable history consisting in a beginning and an end to the world that is also the beginning and the end of man — acts of God of mighty magic — and between these turns, spellbound to the limits of the Cavern and the ordained period, the battle of light and darkness, of the angels and Jazatas with Ahriman, Satan, and Eblis, in which Man, his Soul, and his Spirit are involved. The present Cavern God can destroy and replace by a new creation. The Persian-Chaldean apocalyptic offers to the gaze a whole series of such eons, and Jesus, along with his time, stood in expectation of the end of the existing one.18 The consequence of this is a historic outlook like that which is natural to Islam even today — the view over a given time. “The world view of the people falls naturally into three major parts — world beginning, world development, and world catastrophe. For the Moslem who feels so deeply ethically, the chief essentials in world development are the salvation story and the ethical way of life, knit into one as the “life” of man. This debouches into the world catastrophe, which contains the sanction of the moral history of humanity.”19
But, further, for the Magian human existence, the issue of the feeling of this sort of Time and the view of this sort of space is a quite peculiar type of piety, which likewise we may put under the sign of the Cavern — a willless resignation, to which the spiritual “I” is unknown, and which feels the spiritual “We” that has entered into the quickened body as simply a reflection of the divine Light. The Arab word for this is Islam ( = submission) but this Islam was equally Jesus’s normal mode of feeling and that of every other personality of religious genius that appeared in this Culture. Classical piety is something perfectly different,20 while, as for that of our own Culture, if we could mentally abstract from the piety of St. Theresa and Luther and Pascal their Ego — that Ego which wills to maintain itself against, to submit to, or
even to be extinguished by the Divine Infinite — there would be nothing left.
The Faustian prime sacrament of Contrition presupposes the strong and free will that can overcome itself. But it is precisely the impossibility of an Ego as a free power in the face of the divine that constitutes “Islam.” Every attempt to meet the operations of God with a personal purpose or even a personal opinion is “masiga,” — that is, not an evil willing, but an evidence that the powers of darkness and evil have taken possession of a man and expelled the divine from him. The Magian waking consciousness is merely the theater of a battle between these two powers and not, so to say, a power in itself.
Moreover, in this kind of world happening there is no place for individual causes and effects, let alone any universally effective dynamic concatenation thereof, and consequently there is no necessary connection between sin and punishment, noclaim to reward, no old Israelitish “righteousness.” Things of this order the true piety of this Culture regards as far beneath it. The laws of nature are not something settled forever that God can alter only by the method of miracle — they are (so to put it) the ordinary state of an autocratic divine will, not possessing in themselves anything of the logical necessity that they have for Faustian souls. In the entire world cavern there is but one Cause, which lies immediately behind all visible workings, and this is the Godhead, which, as itself, acts without causes. Even to speculate upon causes in connection with God is sinful.
From this basic feeling proceeds the Magian idea of Grace. Thisunderlies all sacraments of this Culture (especially the Magian protosacrament of Baptism) and forms a contrast of the deepest intensity with the Faustian idea of Contrition. Contrition presupposes the will of an Ego, but Grace knows of no such thing. It was Augustine’s high achievement to develop this essentially Islamic thought with an inexorable logic, and with a penetration so thorough that since Pelagius the Faustian Soul has tried by any and every route to circumvent this certainty — which for it constitutes an imminent danger of self destruction — and in using Augustinian propositions to express its own proper consciousness of God has ever misunderstood and transvalued them. Actually, Augustine was the last great thinker of Early Arabian Scholasticism, anything but a Western intellect.21 Not only was he at times a Manichaean, but he remained so even as a Christian in some important characteristics, and his closest relations are to be found amongst the Persian theologians of the later Avesta, with their doctrines of the Store of Grace of the Holy and of absolute guilt. For him grace is the substantial inflowing of something divine into the human Pneuma, itself also substantial.22 The Godhead radiates it; man receives it, but does not acquire it. From Augustine, as from Spinoza so many centuries later,23 the notion of force is absent, and for both the problem of freedom refers not to the Ego and its Will, but to the part of the universal Pneuma that is infused into a man and its relation to the rest of him. Magian waking being is the theater of a conflict between the two world substances of light and darkness. The Early Faustian thinkers such as Duns Scotus and William of Occam, on the contrary, see a contest inherent in dynamic waking consciousness itself, a contest of the two forces of the Ego — namely, will and reason,24 and so imperceptibly the question posed by Augustine changes into another, which he himself would have been incapable of understanding — are willing and thinking free forces, or are they not? Answer this question as we may, one thing at any rate is certain, that the individual ego has to wage this war and not to suffer it. The Faustian Grace refers to the success of the Will and not to the species of a substance. Says the Westminster Confession of the Presbyterians (1646): “The rest of Mankind, God was pleased, according to the unsearchable Counsel of his own Will, whereby he extendeth, or withholdeth Mercy, as he pleaseth, for the Glory of his Sovereign Power over his Creatures, to pass by; and to ordain them to Dishonor and Wrath, for their Sin, to the Praise of his glorious Justice.” The other conception, that the idea of Grace excludes every individual will and every cause but the One, that it is sinful even to question why man suffers, finds an expression in one of the most powerful poems known to world history, a poem that came into being in the midst of the Arabian pre-Culture and is in inward grandeur unparalleled by any product of that Culture itself — the Book of Job.25 It is not Job, but his friends who look for a sin as the cause of his troubles. They — like the bulk of mankind in this and every other Culture, present day readers and critics of the work, therefore, included — lack the metaphysical depth to get near the ultimate meaning of suffering within the world cavern. Only the Hero himself fights through the fulfillment, to pure Islam, and he becomes thereby the only possible figure of tragedy that Magian feeling can set up by the side of our Faust.

Decline of the West [/right]  

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Spengler, Otto wrote:
IV
But besides the consensus there is another sort of revelation of Truth — namely, the “Word of God,” in a perfectly definite and purely Magian sense of the phrase, which is equally remote from Classical and from Western thought, and has, in consequence, been the source of innumerable misunderstandings. The sacred book in which it has become visibly evident, in which it has been captured by the spell of a sacred script, is part of the stock of every Magian religion.28 In this conception three Magian notions are interwoven — each of which, even by itself, presents extreme difficulties for us, while their simultaneous separateness and oneness is simply inaccessible to our religious thought, often though that thought has managed to persuade itself to the contrary. These ideas are: God, the Spirit of God, the Word of God. That which is written in the prologue of the John Gospel — “In the beginning was the Word, and the Word was with God, and the Word was God” — had long before come to perfectly natural expression as something self-evident in the Persian ideas of Spenta Mainyu,29 and Vohu Mano,30 and in corresponding Jewish and Chaldean conceptions. And it was the kernel for which the conflicts of the fourth and fifth centuries concerning the substance of Christ were fought. But, for Magian thought, truth is itself a substance,31 and lie (or error) a second substance — again the same dualism that opposes light and darkness, life and death, good and evil. As substance, truth is identical now with God, now with the Spirit of God, now with the Word. Only in the light of this can we comprehend sayings like “I am the truth and the life” and “My word is the truth,” sayings to be understood, as they were meant, with reference to substance. Only so, too, can we realize with what eyes the religious man of this Culture looked upon his sacred book: in it the invisible truth has entered into a visible kind of existence, or, in the words of John i, 14: “The Word became flesh and dwelt among us.”
According to the Yasna the Avesta was sent down from heaven, and according to the Talmud Moses received the Torah volume by volume from God. A Magian revelation is a mystical process in which the eternal and unformed word of God — or the Godhead as Word — enters into a man in order to assume through him the manifest, sensible form of sounds andespecially of letters. “Koran” means “reading.” Mohammed in a vision saw in the heaven treasured rolls of scripture that he (although he had never learned how to read) was able to decipher “in the name of the Lord.”32 This is a form of revelation that in the Magian Culture is the rule and in other Cultures is not even the exception,33 but it was only from the time of Cyrus that it began to take shape. The old Israelitish prophets, and no doubt Zarathustra also, see and hear in ecstasy things that afterwards they spread abroad. The Deuteronomic code (621) was given out as having been “found in the Temple,” which meant that it was to be taken as the wisdom of the Father. The first (and a very deliberate) example of a “Koran” is the book of Ezekiel, which the author received in a thought out vision from God and “swallowed” (iii, 1-3). Here, expressed in the crudest imaginable form, is the basis on which later the idea and shape of all apocalyptic writing was founded. But by degrees this substantial form of reception came to be one of the requisites for any book to be canonical. It was in post-Exilic times that the idea arose of the Tables of the Law received by Moses on Sinai; later such an origin came to be assumed for the whole Torah, and about the Maccabean period for the bulk of the Old Testament. From the Council of Jabna (about 90 B.C.) the whole word was regarded as inspired and delivered in the most literal sense. But the same evolution took place in the Persian religion up to the sanctification of the Avesta in the third century, and the same idea of a literal delivery appears in the second vision of Hermas, in the Apocalypses, and in the Chaldean and Gnostic and Mandaean writings; lastly, it underlies as a tacit natural basis, all the ideas that the Neo Pythagoreans and the Neo-Platonists formed of the writings of their old masters. “Canon” is the technical expression for the totality of writings that are accepted by a religion as delivered. It was as canons in this sense that the Hermetic collection and the corpus of Chaldean oracles came into being from 200 — the latter a sacred book of the Neoplatonists which alone was admitted by Proclus, the “Father” of this Church, to stand with Plato’s Timaus. Originally, the young Jesus religion, like Jesus himself, recognized the Jewish canon. The first Gospels set up no sort of claim to be the Word made visible. The John Gospel is the first Christian writing of which the evident purpose is that of a Koran, and its unknown author is the originator of the idea that there could be and must be a Christian Koran. The grave and difficult decision whether the new religion should break with that which Jesus had believed in clothed itself of deep necessity in the question whether the Jewish scriptures might still be regarded as incarnations of the one truth.
The answer of the John Gospel was tacitly, and that of Marcion openly, no, but that of the Fathers was, quite illogically, yes.
It followed from this metaphysical conception of the essence of a sacred book that the expressions “God speaks” and “the Scripture says” were, in a manner wholly alien to our thought, completely identical. To us it is suggestive of the Arabian Nights that God himself should be spellbound in these words and letters and could be unsealed and compelled to reveal the truth by the adepts of this magic. Exegesis no less than inspiration and delivery is a process of mystical under-meaning (Mark i, 2.1). Hence the reverence — in diametrical opposition to the Classical feeling — with which these precious manuscripts were cared for, their ornamentation by every
means known to the young Magian art, and the appearance again and again of new scripts which, in the eyes of their users, alone possessed the power of
capturing the truth sent down.
But such a Koran is by its very nature unconditionally right, and therefore unalterable and incapable of improvement. There arose, in consequence, the habit of secret interpretations meant to bring the text into harmony with the convictions of the time. A masterpiece of this kind is Justinian’s Digests, but the same applies not only to every book of the Bible, but also (we need not doubt) to the Gathas of the Avesta and even to the then current manuscripts of Plato, Aristotle, and other authorities of the Pagan theology. More important still is the assumption, traceable in every Magian religion, of a secret revelation, or a secret meaning of the Scriptures, preserved not by being written down, but in the memory of adepts and propagated orally. According to Jewish notions, Moses received at Sinai not only the written, but also a secret oral Torah,34 which it was forbidden to commit to writing. “God foresaw,” says the Talmud, “that one day a time would come when the Heathen would possess themselves of the Torah and would say to Israel: ‘We, too, are sons of God.’ Then will the Lord say: ‘Only he who knows my secrets is my son.’ And what are the secrets of God?
The oral teachings.”35 The Talmud, then, in the form in which it is generally accessible, contains only a part of the religious material, and it is the same with Christian texts of the early period. It has often been observed36 that Mark speaks of the Visitation and of the Resurrection only in hints, and that John only touches upon the doctrine of the Paraclete and omits the institution of the Lord’s Supper entirely. The initiates understood what was meant, and the unbeliever ought not to know it. Later there was a whole “secret discipline” which bound Christians to observe silence in the presence of unbelievers concerning the baptismal confession and other matters. With the Chaldeans, Neo-pythagoreans, Cynics, Gnostics, and especially the sects from Jewish to Islamic, this tendency went to such lengths that the greater part of their secret doctrines is unknown to us. Concerning the Word thus preserved only in the minds there was a consensus of silence, the more so as
each believer was certain that the other “knew.” We ourselves, as it is upon the most important things that we are most emphatic and forthright, run the risk of misinterpreting Magian doctrines through taking the part that was expressed for the whole that existed, and the profane literal meaning of words for their real significance. Gothic Christianity had no secrets and hence it doubly mistrusted the Talmud, which it rightly regarded as being only the foreground of Jewish doctrine.
Pure Magian, too, is the Kabbalah, which out of numbers, letter forms, points, and strokes, unfolds secret significances, and therefore cannot but be as old as the Word itself that was sent down as Substance. The secret dogma of the creation of the world out of the twenty-two letters of the Hebrew alphabet, and that of the throne chariot of Ezekiel’s Vision, are already traceable in Maccabean times. Closely related to this is the allegorical exegesis of the sacred texts. All the tractates of the Mishnah, all the Fathers, all the Alexandrian philosophers are full of it; in Alexandria the whole Classical mythology and even Plato were treated in this way and brought into analogy (Moses = Musaeus) with the Jewish prophets.
The only strictly scientific method that an unalterable Koran leaves open for progressive opinion is that of commentary. As by hypothesis the “word” of an authority cannot be improved upon, the only resource is reinterpretation. No one in Alexandria would ever have asserted that Plato was in “error”; instead, he was glossed upon. It was done in the strictly constructed forms of the Halakha, and the fixation of this exegesis in writing takes the commentary shape that dominates all religious, philosophical, and savant literatures of this Culture. Following the procedure of the Gnostics, the Fathers compiled written commentaries upon the Bible, and similarly the Pehlevi commentary of the Zend appeared by the side of the Avesta, and the Midrash by the side of the Jewish canon. But the “Roman” jurists of about A.D. 200 and the “Late Classical” philosophers — that is, the Schoolmen of the growing cult church — went just the same way; the Apocalypse of this Church, commented over and over again after Posidonius, was the Timaeus of Plato. The Mishnah is one vast commentary upon the Torah.
And when the oldest exegetes had become themselves authorities and their writings Korans, commentaries were written upon commentaries, as by Simplicius, the last Platonist, in the West, by the Amoraim, who added the Gemara to the Mishnah in the East, and by the jurists who compiled the Imperial Constitutions into the Digests at Byzantium.
This method, which fictitiously refers back every saying to an immediate inspired delivery, was brought to its keenest edge in the Talmudic and the Islamic theologies. A new Halakha or a Hadith is only valid when it can be referred through an unbroken chain of guarantors back to Moses or Mohammed.37 The solemn formula for this in Jerusalem was “Let it come over me! So have I heard it from my teacher.”38 In the Zend the citation of the chain of warranty is the rule, and Irenaeus justifies his theology by the fact that a chain goes back from him through Polycarp to the primitive Community. Into the Early Christian literature this Halakha form entered so self-evidently that no one remarked it for what it was. Apart altogether from the constant references to the Law and the Prophets, it appears in the superscription of the four Gospels (“according to” Mark), each of which had thus to present its warrant if authority was to be claimed for the words of the Lord that it presented.39 This established the chain back to the Truth that was incarnate in Jesus, and it is impossible to exaggerate the intense reality of this in the world idea of an Augustine or a Jerome. This is the basis of the practice, which spread even more widely from the time of Alexander onwards, of providing religious and philosophical writings with names,40 like Enoch, Solomon, Ezra, Hermes, Pythagoras — guarantors and vessels of divine wisdom, in whom, therefore, the Word had been made Flesh of old.
We still possess a number of Apocalypses bearing the name of Baruch, who was then compared with Zarathustra, and we can scarcely form an idea of what in the way of literature circulated under the names of Aristotle and Pythagoras. The “Theology of Aristotle” was one of the most influential works of Neoplatonism. And, lastly, this the metaphysical presupposition for the style and the deeper meaning of citation, which was employed by Fathers, Rabbis, “Greek” philosophers, and “Roman” jurists, and eventuated on the one hand in the Law of Valentinian III, and on the other in the elimination from the Jewish and Christian canons of apocryphal writings — a fundamental notion, which differentiated the literary stock according to difference of substance.


Decline of the West


Spengler, Otto wrote:
VII
The Eastern Church, since the Council of Nicaea, had organized itself with an episcopal constitution, at the head of which stood the Katholikos of Ctesiphon, and with councils, liturgy, and law of its own. In 486 the Nestorian doctrine was accepted as binding, and the tie with Constantinople was thus broken. From that point on, Masdaists, Manichaeans, and Nestorians have a common destiny, of which the seed was sown in the Gnosis of Bardesanes. In the Monophysite Churches of the South, the spirit of the primitive Community emerged again and spread itself further; with its uncompromising monotheism and its hatred of images its closest affinity was with Talmudic Judaism, and its old battle cry of εἷς θεός had already marked it to be, with that Judaism, the starting point of Islam (“Allah il Allah”) The Western Church continued to be bound up with the fate of the Roman Empire — that is, the cult church became the State. Gradually it absorbed into itself the adherents of the Pagan Church, and thenceforth its importance lay not so much in itself — for Islam almost annihilated it — but in the accident that it was from it that the young peoples of the Western Culture received the Christian system as the basis for a new creation,56 receiving it, moreover, in the Latin guise of the extreme West — which for the Greek Church itself was unmeaning, since Rome was now a Greek city, and the Latin language was
far more truly at home in Africa and Gaul.
The essential and elemental concept of the Magian nation, a being that consists in extension, had been from the beginning active in extending itself. All these Churches were, deliberately, forcefully, and successfully, missionary Churches. But it was not until men had at last ceased to think of the end of the world as imminent, and dogma appropriate to prolonged existence in this World’s Cavern had been built up, and the Magian religions had taken up their standpoint towards the problem of substance, that the extending of the Culture took up that swift, passionate tempo that distinguished it from all others and found in Islam its most impressive, its last, but by no means its only example. Of these mighty facts Western theologians and historians give an entirely false picture. All that their gaze, riveted upon the Mediterranean lands, observes is the Western direction that fits in with their “Ancient-Medieval-Modern” schema, and even within these limits, accepting the ostensible unity of Christianity, they regard it as passing at a certain period from a Greek into a Latin form, whereby the Greek residue
is lost sight of altogether.
But even before Christianity — and this is a fact of which the immense significance has never been observed, which has not even been correctly interpreted as mission effort — the Pagan Church had won for the Syncretic Cult the greater part of the population of North Africa, Spain, Gaul, Britain, and the Rhine and Danube frontiers. Of the Druidism that Caesar had found in Gaul, little remained extant by the time of Constantine. The assimilation of indigenous local gods under the names of the great Magian divinities of the Cult church (and especially Mithras-Sol-Jupiter) from the second century on, was essentially a process of conquest, and the same is true of the later emperor worship.57 The missionary efforts of Christianity here would have been less successful than they were if the other cult church — its near relative — had not preceded it. But the latter’s propaganda was by no means limited to barbarian fields; even in the fifth century the missionary Asclepiodotus converted Aphrodisias, a Carian city, from Christianity to Paganism.
The Jews, as has been shown already, directed missionary effort on a large scale towards the East and the South. Through southern Arabia they drove into the heart of Africa, possibly even before the birth of Christ, while on the side of the East their presence in China is demonstrable, even in the second century. To the north the realm of the Khazars58 and its capital, Astrakhan, later went over to Judaism. From this area came the Mongols of Jewish religion who advanced into the heart of Germany and were defeated, along with the Hungarians, in the battle of the Lechfeld in 955. Jewish scholars of the Spanish-Moorish universities petitioned the Byzantine Emperor (in A.D. 1000) for safe conduct for an embassy that was to ask the Khazars whether they were the Lost Tribes of Israel.
From the Tigris, Mazdaists and Manichaeans penetrated the empires on either hand, Roman and Chinese, to their utmost frontiers. Persian, as the Mithras cult, invaded Britain; Manichaeism had by 400 become a danger to Greek Christianity, and there were Manichaean sects in southern France as late as the Crusades;59 but the two religions drove eastwards as well, along the Great Wall of China (where the great polyglot inscription of Kara Balgassun testifies to the introduction of the Manichasan faith in the Oigur realm) and even to Shantung. Persian fire temples arose in the interior of China, and from 700 Persian expressions are found in Chinese astrological writings.
The three Christian Churches everywhere followed up the blazed trails. When the Western Church converted the Frankish King Chlodwig in 496, the missionaries of the Eastern Church had already reached Ceylon and the westernmost Chinese garrisons of the Great Wall, and those of the Southern were in the Empire of Axum. At the same time as, after Boniface (718), Germany became converted, the Nestorian missionaries were within an ace of winning China itself. They had entered Shantung in 638. The Emperor Gaodsung (651-84) permitted churches to be built in all provinces of the Empire, in 750 Christianity was preached in the Imperial palace itself, and in 781, according to the Aramaic and Chinese inscriptions upon a memorial column in Singafu which has been preserved, “all China was covered with the palaces of Concord.” But it is in the highest degree significant that the Confucians, who cannot be called inexpert in religious matters, regarded the Nestorians, Mazdaists, and Manichaeans as adherents of a single “Persian” religion,60 just as the population of the Western Roman provinces were unable to discriminate between Mithras and Christ.
Islam, therefore, is to be regarded as the Puritanism of the whole group of Early Magian religions, emerging as a religion only formally new, and in the domain of the Southern Church and Talmudic Judaism. It is this deeper significance, and not merely the force of its warlike onslaught, that gives the key to its fabulous successes. Although on political grounds it practiced an astounding toleration — John Damascenus, the last great dogmatist of the Greek Church, was, under the name of Al Manzor, treasurer to the Caliph — Judaism, Mazdaism, and the Southern and Eastern churches of Christianity were swiftly and almost completely dissolved in it. The Katholikos of Seleucia, Jesujabh III, complains that tens of thousands of Christians went over to it as soon as it came on the scene, and in North Africa — the home of Augustine — the entire population fell away to Islam at once. Mohammed died in 632. In 641 the whole domain of the Monophysites and the Nestorians (and, therefore, of the Talmud and the Avesta) were in the possession of Islam. In 717 it stood before Constantinople, and the Greek Church was in peril of extinction. Already in 618 a relative of the prophet had brought presents to the Chinese Emperor Tai-dsung and obtained leave to institute a mission. From 700 there were mosques in Shantung, and in 720 Damascus sent instructions to the Arabs long established in southern France to conquer the realm of the Franks. Two centuries later, when in the West a new religious world was arising out of the remains of the old Western Church, Islam was in the Sudan and in Java.
For all this, Islam is significant only as a piece of outward religious history. The inner history of the Magian religion ends with Justinian’s time, as truly as that of the Faustian ends with Charles V and the Council of Trent. Any book on religious history shows “the”Christian religion as having had two ages of grand thought movements — 0-500 in the East and 1000- 1500 in the West.61 But these are two springtimes of two Cultures, and in them are comprised also the non-Christian forms which belong to each religious development. The closing of the University of Athens by Justinian in 529 was not, as is always stated, the end of Classical philosophy — there had been no Classical philosophy for centuries. What he did, forty years before the birth of Mohammed, was to end the theology of the Pagan Church by closing this school and — as the historians forget to add — to end the Christian theology also by closing those of Antioch and Alexandria. Dogma was complete, finished — just as it was in the West with the Council of Trent (1564) and the Confession of Augsburg (1540), for with the city and intellectualism religious creative force comes to an end. So also in Jewry and in Persia, the Talmud was concluded about 500, and when Chosroes Nushirvan in 529 bloodily suppressed the Reformation of Mazdak — which was not unlike our Anabaptism in its rejection of marriage and worldly property, and had been supported by King Kobad I as counteracting the power of Church and nobility — Avestan dogma similarly passed into fixity.

Decline of the West

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PostSubject: Re: Abrahamism Abrahamism  - Page 7 EmptyWed May 29, 2019 3:16 pm

Spengler, Otto wrote:
Amongst Jesus’s friends and disciples, stunned as they were by the appalling outcome of the journey to Jerusalem, there spread after a few days the news of his resurrection and reappearance. The impression of this news on such souls and in such a time can never be more than partially echoed in the sensibilities of a Late mankind. It meant the actual fulfillment of all the Apocalyptic of that Magian Springtime — the end of the present eon marked by the ascension of the redeemed Redeemer, the second Adam, the Saoshyant, Enosh, Barnasha, or whatever other name man attached to “Him,” into the light realm of the Father. And therewith the foretold future, the new world eon, “the Kingdom of Heaven,” became immediately present. They felt themselves at the decisive point in the history of redemption.
This certainty completely transformed the world outlook of the little circles. “His” teachings, as they had flowed from his mild and noble nature — his inner feeling of the relation between God and man and of the high meaning of the times, and were exhaustively comprised in and defined by the word “love” — fell into the background, and their place was taken by the teaching of Him, As the Arisen he became for his disciples a new figure, in and of the Apocalyptic, and (what was more) its most important and final figure. But therewith their image of the future took form as an image of memory. Now, this was something of quite decisive importance, unheard of in the world of Magian thought — the transference of an actuality, lived and experienced, on to the plane of the high story itself. The Jews (amongst them the young Paul) and the Mandaeans (amongst them the disciples of John the Baptist) fought against it with passion and made of Jesus a “False Messiah” such as had been spoken of in the earliest Persian texts.83 For them “He” was still to come from afar; for the little community “He” had already been — had they not seen him and lived with him? We have to enter into this conception unreservedly if we are to appreciate the enormous superiority it had in those times. Instead of an uncertain glimpse into the distance,84 a compelling present; instead of fearful waiting for a liberating certainty, instead of a saga, a lived and shared human destiny — truly they were “glad tidings” that were proclaimed.
But to whom? Even in the first days the question arose which decided the whole Destiny of the new revelation. Jesus and his friends were Jews by birth, but they did not belong to the land of Judea. Here in Jerusalem men looked for the Messiah of their old sacred books, a Messiah who was to appear for the “Jewish people,” in the old tribal sense, and only for them. But all the rest of the Aramaean world waited upon the Saviour of the world, the Redeemer and Son of Man, the figure of all apocalyptic literature, whether written out in Jewish, Persian, Chaldean, or Mandaean terms.85 In the one view the death and resurrection of Jesus were merely local events; in the other they betokened a world change. For, while everywhere else the Jews were a Magian nation without home or unity of birth, Jerusalem held firmly to the tribal idea. The conflict was not one between “preaching to the Jews” and “preaching to the Gentiles” — it went far deeper. The word “mission” had essentially here a twofold meaning. In the Judaic view there was essentially no need for recruiting — quite the reverse, as it was a contradiction to the Messiah idea. The words “tribe” and “mission” are reciprocally exclusive. The members of the Chosen People, and in particular the priesthood, had merely to convince themselves that their longing was now fulfilled. But to the Magian nation, based on consensus or community of feeling, what the Resurrection conveyed was a full and definitive truth, and consensus in the matter of this truth gave the principle of the true nation, which must necessarily expand till it had taken in all older and conceptually incomplete principles. “A Shepherd and his sheep” was the formula of the new world nation. The nation of the Redeemer was identical with mankind. When, therefore, we survey the early history of this Culture, we see that the controversy in the Apostles’ Council86 had been already decided, five hundred years before, by facts. Post-exilic Jewry (with the sole exception of self-contained Judea) had, like the Persians, Chaldeans, and others, recruited widely amongst the heathen, from Turkestan to inner Africa, regardless of home and origin. As to this there is now no controversy. It never at any time entered the heads of this community to be anything but what it really was. It was itself already the result of a national existence in dispersion. In utter contrast to the old Jewish texts — which were a carefully preserved treasure, and of which the right interpretation, the Halakha, was reserved by the Rabbis to themselves — the apocalyptic literature was written so that it could reach all the souls to be wakened, and interpreted so that it might strike home in everyone.
It is easy to see which of these conceptions was that of Jesus’s oldest friends, for they established themselves as a community of the Last Days in Jerusalem and frequented the Temple. For these simple folk — amongst them his brothers, who erstwhile had openly rejected him, and his mother, who now believed in her executed Son87 — the power of the Judaic tradition was even stronger than the spirit of Apocalypse. In their object of convincing the Jews they failed (although at first even Pharisees came over to them) and so they remained as one of the numerous sects within Judaism, and their product, the “Confession of Peter,” may fairly be characterized as an express assertion that they themselves were the true Jewry and the Synedrion the
false.88
The final destiny of this circle89 was to fall into oblivion when, as very soon happened, the whole world of Magian thought and feeling responded to the new apocalyptic teaching. Amongst the later disciples of Jesus were many who were definitely and purely Magian, and wholly free from the Pharisaic spirit. Long before Paul, they had tacitly settled the mission question. Not to preach, for them, was not to live at all, and presently they had assembled, everywhere from the Tigris to the Tiber, small circles in which the figure of Jesus, in every conceivable presentation, merged with the mass of prior visions.90 Out of this, a new discord arose, as between mission to the heathen and mission to the Jews, and this was far more important than the conflict between Judea and the world on issues already decided. Jesus had lived in Galilee. Was his teaching to look west or east? Was it to be a Jesus cult or an Order of the Saviour? Was it to seek intimacy with the Persian or with the
Syncretic Church, both of which were in process of formation?
This was the question decided by Paul — the first great personality in the new movement, and the first who had the sense not only of truths, but of facts. As a young rabbi from the West, and a pupil of one of the most famous of the Tannaim, he had persecuted the Christians qua Jewish sectaries. Then, after an awakening of the sort that often happened in those days, he turned to the numerous small cult communities of the West and forged out of them a Church of his own modeling: so that thenceforward, the Pagan and the Christian cult Churches evolved in parallel, and with constant reciprocal action, up to Iamblichus and Athanasius (about A.D. 330). In the presence of this great ideal, Paul had for the Jesus communities of Jerusalem a scarcely veiled contempt. There is nothing in the New Testament more express and exact than the beginning of the Epistle to the Galatians; his activity is a selfassumed task; he has taught how it pleased him and he has built how it pleased him. Finally, after fourteen years, he goes to Jerusalem in order, by force of his superior mentality, his success, and his effective independence of the old comrades of Jesus, to compel them there to agree that his, Paul’s, creation contained the true doctrine. Peter and his people, alien to actualities, failed to seize and appreciate the far reaching significance of the discussion.
And from that moment the primitive community was superfluous.
Paul was a rabbi in intellect and an apocalyptic in feeling. He recognized Judaism, but as a preliminary development. And thus there came to be two
Magian religions with the same Scriptures (namely, the Old Testament), but a double Halakha, the one setting towards the Talmud — developed by the Tannaim at Jerusalem from 300 B.C. onwards — and the other, founded by Paul and completed by the Fathers, in the direction of the Gospel. But, further, Paul drew together the whole fullness of Apocalypse and salvation yearning then circulating in these fields91 into a salvation certainty, the certainty immediately revealed to him and to him alone near Damascus.
“Jesus is the Redeemer and Paul is his Prophet” — this is the whole content of his message. The analogy with Mohammed could scarcely be closer. They differed neither in the nature of the awakening, nor in prophetic self assuredness, nor in the consequent assertion of sole authority and unconditional truth for their respective expositions.
With Paul, urban man and his “intelligence” come on the scene. The others, though they might know Jerusalem or Antioch, never grasped the essence of these cities. They lived soilbound, rural, wholly soul and feeling.
But now there appeared a spirit that had grown up in the great cities of Classical cast, that could only live in cities, that neither understood nor respected the peasant’s countryside. An understanding was possible with Philo, but with Peter never. Paul was the first by whom the Resurrection experience was seen as a problem; the ecstatic awe of the young countryman changed in his brain into a conflict of spiritual principles. For what a contrast! — the struggle of Gethsemane, and the hour of Damascus: Child and Man, soul anguish and intellectual decision, self-devotion to death and resolve to change sides! Paul had begun by seeing in the new Jewish sect a danger to the Pharisaism of Jerusalem; now, suddenly, he comprehended that the Nazarenes “were right” — a phrase that is inconceivable on the lips of Jesus — and took up their cause against Judaism, thereby setting up as an intellectual quantity that which had previously consisted in the knowledge of an experience. An intellectual quantity — but in making his cause into this he unwittingly drove it close to the other intellectual powers, the cities of the West. In the ambiance of pure Apocalyptic there is no “intellect.” For the old comrades it was simply not possible to understand him in the least — and mournfully and doubtfully they must have looked at him while he was addressing them. Their living image of Jesus (whom Paul had never seen) paled in this bright, hard light of concepts and propositions. Thenceforward the holy memory faded into a Scholastic system. But Paul had a perfectly exact feeling for the true home of his ideas. His missionary journeys were all directed westward, and the East he ignored. He never left the domain of the Classical city. Why did he go to Rome, to Corinth, and not to Edessa or Ctesiphon? And why was it that he worked only in the cities, and never from village to village?
That things developed thus was due to Paul alone. In the face of his practical energy the feelings of all the rest counted for nothing, and so the young Church took the urban and Western tendency decisively, so decisively that later it could describe the remaining heathen as “pagani,” country folk.
Thus arose an immense danger that only youth and vernal force enabled the growing Church to repel; the fellah world of the Classical cities grasped at it with both hands, and the marks of that grasp are visible today. But — how remote already from the essence of Jesus, whose entire life had been bound to country and the country folk! The Pseudomorphosis in which he was born he had simply not noticed; his soul contained not the smallest trace of its influence — and now, a generation after him, probably within the lifetime of his mother, that which had grown up out of his death had already become a center of formative purpose for that Pseudomorphosis. The Classical City was soon the only theater of ritual and dogmatic evolution. Eastward the community extended only furtively and unobtrusively.92 About A.D. 100 there was already Christians beyond the Tigris, but as far as the development of the Church was concerned they and their beliefs might almost have been non-existent.
It was a second creation, then, that came out of Paul’s immediate entourage, and it was this creation that, essentially, defined the form of the new Church. The personality and the story of Jesus cried aloud to be put into poetic form, and yet it is due to one man alone, Mark, that Gospels came into existence at all.93 What Paul and Mark had before them was a firm tradition in the community, the “Gospel,” a continued and propagated hearsay, supported by formless and insignificant notes in Aramaic and Greek, but in no way set out. In any case, of course, serious documents would have come into existence some time or another, but their natural form as products of the spirit of those who had lived with Jesus (and of the spirit of the East generally) would have been a canonical collection of his sayings, amplified, conclusively defined, and provided with an exegesis by the Councils and pivoting upon the Second Advent. But any tentatives in this direction were completely broken off by the Gospel of Mark, which was written down about A.D. 65, at the same time as the last Pauline Epistles, and, like them, in Greek. The writer had no suspicion, perhaps, of the significance of his little work, but it made him one of the supremely important personalities not only of Christianity, but of the Arabian Culture generally. All older attempts vanished, leaving writings in Gospel form as the sole sources concerning Jesus. (So much so that “Evangelium” from signifying the content of glad tidings, came to mean the form itself.) The work was the outcome of the wishes of Pauline, literate, circles that had never heard any one of Jesus’s companions discourse about him. It is an apocalyptic life picture from a distance; lived experience is replaced by narrative, and narrative so plain and straightforward that the apocalyptic tendency passes quite unperceived.94 And yet Apocalyptic is its condition precedent. It is not the words of Jesus, but the doctrine of Jesus in the Pauline form, that constitutes the substance of Mark. The first Christian book emanates from the Pauline creation. But very soon the latter itself becomes unthinkable without the book and its successors.
For presently there arose something which Paul, the born schoolman, had never intended, but which nevertheless had been made inevitable by the tendency of his work — the cult church of Christian nationality. While the Syncretic creed community, in proportion as it attained to consciousness of itself, drew the innumerable old city cults and the new Magian together and by means of a supreme cult endowed the structure with henotheistic form, the Jesus cult of the oldest Western communities was so long dissected and enriched that it also came to consist of just such another mass of cults.95 Around the birth of Jesus, of which the Disciples knew nothing, grew up a story of his childhood. In the Mark Gospel it has not yet come into existence. Already in the old Persian apocalyptic, indeed, the Saoshyant as Saviour of the Last Day was said to be born of a virgin. But the new western myth was of quite other significance and had incalculable consequences. For within the Pseudomorphosis region there arose presently beside Jesus a figure to which he was Son, which transcended his figure — that of the Mother of God. She, like her Son, was a simple human destiny of such arresting and attractive force that she towered above all the hundred and one Virgins and Mothers of Syncretism — Isis, Tanit, Cybele, Demeter — and all the mysteries of birth and pain, and finally drew them into herself. For Irenseus she is the Eve of a new mankind. Origen champions her continued virginity.
By giving birth to Redeemer God it is she really who has redeemed the world. Mary the “Theotokos” (she who bare God) was the great stumbling block for the Christians outside the Classical frontier, and it was the doctrinal developments of this idea that led Monophysites and Nestorians to break away and reestablish the pure Jesus religion.96 But the Faustian Culture, again, when it awoke and needed a symbol whereby to express its primary feeling for Infinity in time and to manifest its sense of the succession of generations, set up the “Mater Dolorosa” and not the suffering Redeemer as the pivot of the German Catholic Christianity of the Gothic age; and for whole centuries of bright fruitful inwardness this woman figure was the very synthesis of Faustian world feeling and the object of all art, poetry, and piety. Even today in the ritual and the prayers of the Roman Catholic Church, and above all in the thoughts of its people, Jesus takes second place after the Madonna.97
Along with the Mary cult there arose the innumerable cults of the saints, which certainly exceeded in number those of the antique place gods; when the Pagan Church finally expired, the Christian had been able to absorb the whole store of local cults in the form of the veneration of saints.
Paul and Mark were decisive in yet another matter of inestimably wide import. It was a result of Paul’s mission that, contrary to all the initial probabilities, Greek became the language of the Church and — following the lead of the first Gospel — of a sacred Greekliterature. Let the reader consider what this meant, in one way and another. The Jesus Church was artificially separated from its spiritual origins and attached to an alien and scholarly element. Touch with the folk spirit of the Aramaean motherland was lost.
Thenceforward both the cult churches possessed the same language, the same conceptual traditions, the same book literature from the same schools. The far less sophisticated Aramaic literatures of the East — the truly Magian, written and thought in the language of Jesus and his companions — were cut off from cooperating in the life of the Church. They could not be read, they dropped out of sight, and finally they were forgotten altogether. After all, notwithstanding that the Persian Scriptures were set down in Avestan and the Jewish in Hebrew, the language of their authors and exegetes; the language of the whole Apocalyptic from which the teachings of Jesus, and secondarily the teachings about Jesus, sprang; the language, lastly, of the scholars of all the Mesopotamian universities — was Aramaic. All this vanished from the field of view, to be replaced by Plato and Aristotle, both of whom were taken up, worked upon in common, and misunderstood in common by the Schoolmen of the two cult churches.
A final step in this direction was attempted by a man who was the equal of Paul in organizing talent and greatly his superior in intellectual creativeness, but who was inferior to him in the feeling for possibilities and actualities, and consequently failed to achieve his grandly conceived schemes — Marcion.98 He saw in Paul’s creation and its consequences only the basis on which to found the true religion of salvation. He was sensible of the absurdity of two religions that were unreservedly at war with one another possessing the same Holy Writ — namely, the Jewish canon. To us today it seems almost inconceivable that this should have been, but in fact it was so, for a century — but we have to remember what a sacred text meant in every kind of Magian religiousness. In these texts Marcion saw the real “conspiracy against the truth” and the most urgent danger for the doctrines intended by Jesus and, in his view, not yet actualized. Paul the prophet had declared the Old Testament as fulfilled and concluded — Marcion the founder pronounced it defeated and canceled. He strove to cut out everything Jewish, down to the last detail. From end to end he was fighting nothing but Judaism.
Like every true founder, like every religiously creative period, like Zarathustra, the prophets of Israel, like the Homeric Greeks, and like the Germans converted to Christianity, he transformed the old gods into defeated powers.99 Jehovah as the Creator God, the Demiurge, is the “Just”and therefore the Evil: Jesus as the incarnation of the Saviour God in this evil creation is the “alien” — that is, the good Principle.100 The foundation of Magian, and in particular Persian, feeling is perfectly unmistakable here.
Marcion came from Sinope, the old capital of that Mithradatic Empire whose religion is indicated in the very name of its kings. Here of old, too, the Mithras cult had originated.
But to the new doctrine properly belonged new Scriptures. The “Law and Prophets” which had hitherto been canonical for the whole of Christendom was the Bible of the Jewish God, and in fact it had just been given final shape as such by the Synedrion at Jabna. Thus, it was a Devil’s book that the Christian had in his hands, and Marcion, therefore, now set up against it the Bible of the Redeemer God — likewise an assemblage and ordering of writings that had hitherto been current in the community101 as simple edification books without canonical claims. In place of the Torah he puts the — one and true — Gospel, which he builds up uniformly out of various separate, and, in his view, corrupted and falsified, Gospels. In place of the Israelite prophets he sets up the Epistles of the one prophet of Jesus, who was Paul.
Thus Marcion became the real creator of the New Testament. But for that reason it is impossible to ignore the mysterious personage, closely related to him, who not long before had written the Gospel “according to John.” The intention of this writer was neither to amplify nor to supersede the Gospels proper; what he did — and, unlike Mark, consciously did — was to create something quite new, the first sacred book of Christianity, the Koran of the new religion.102 The book proves that this religion was already conceived of as something complete and enduring. The idea of the immediately impending end of the world, with which Jesus was filled
through and through and which even Paul and Mark in a measure shared, lies far behind “John” and Marcion. Apocalyptic is at an end, and Mysticism is beginning. Their content is not the teaching of Jesus, nor even the Pauline teaching about Jesus, but the enigma of the universe, the World Cavern.
There is here no question of a Gospel; not the figure of the Redeemer, but the principle of the Logos, is the meaning and the means of happening. The childhood story is rejected again; a god is not “born,” he is “there,” and wanders in human form over the earth. And this god is a Trinity — God, the Spirit of God, the Word of God. This sacred book of earliest Christianity contains, for the first time, the Magian problem of “Substance,” which dominated the following centuries of the exclusion of everything else and finally led to the religion’s splitting up into three churches. And — what is significant in more respects than one — the solution of that problem to which “John” stands closest is that which the Nestorian East stood for as the true one. It is, in virtue of the Logos idea (Greek though the word happens to be) the “easternmost” of the Gospels, and presents Jesus, emphatically not as the bringer of the final and total revelation, but as the second envoy, who is to be followed by a third (the Comforter, Paraclete, of John xiv, 16, 16; xv, 26).
This is the astounding doctrine that Jesus himself proclaims, and the decisive note of this enigmatic book. Here is unveiled, quite suddenly, the faith of the Magian East. If the Logos does not go, the Paraclete103 cannot come (John xvi, 7), but between them lies the last Eon, the rule of Ahriman (xiv, 30). The Church of the Pseudomorphosis, ruled by Pauline intellect, fought long against the John Gospel and gave it recognition only when the offensive, darkly hinted doctrine had been covered over by a Pauline interpretation. The real state of affairs is disclosed in the Montanist movement (Asia Minor, 160) which harked back to oral tradition and proclaimed in Montanus the manifested Paraclete and the end of the world. Its popularity was immense. Tertullian went over to it at Carthage in 207. About 245 Mani,104 who was intimately in touch with the currents of Eastern Christianity,105 cast out the Pauline, human Jesus as a demon and confessed the Johannine Logos as the true Jesus, but announced himself as the Paraclete of the fourth Gospel. In Carthage, Augustine became a Manichaean, and it is a highly suggestive fact that both movements finally fused with Marcionism.
To return to Marcion himself, it was he who carried through the idea of “John” and created a Christian Bible. And then, verging on old age, when the communities of the extreme west recoiled from him in horror,106 he set out to build the masterly structure of his own Redeemer Church.107 From 156 to 190 this was a power, and it was only in the following century that the older Church succeeded in degrading the Marcionites to the rank of heretics. Even so, in the broad East and as far out as Turkestan, it was still important at a much later date, and it ended, in a way deeply significant of its essential feeling, by fusing with the Manichaeans.108
Nevertheless, though in the fullness of his conscious superiority he had underestimated the vis inertiae of existing conditions, his grand effort was not in vain. He was, like Paul before him and Athanasius after him, the deliverer of Christianity at a moment when it threatened to break up, and the grandeur of his idea is in no wise diminished by the fact that union came about in opposition to, instead of through, him. The early Catholic Church — that is, the Church of the Pseudomorphosis — arose in its greatness only about 190, and then it was in self-defense against the Church of Marcion and with the aid of an organization taken from that Church. Further, it replaced Marcion’s Bible by another of similar structure — Gospels and apostolic Epistles — which it then proceeded to combine with the Law and the Prophets in one unit. And finally, this act of linking the two Testaments having in itself settled the Church’s attitude towards Judaism, it proceeded to combat Marcion’s third creation, his Redeemer doctrine, by making a start with a theology of its own on the basis of his enunciation of the problem.
This development, however, took place on Classical soil, and, therefore, even the Church that arose in opposition to Marcion and his anti-Judaism was looked upon by Talmudic Jewry (whose center of gravity lay entirely in Mesopotamia and its universities) as a mere piece of Hellenistic paganism.
The destruction of Jerusalem was a conclusive event that in the world of fact no spiritual power could nullify. Such is the intimacy of inward relationship between waking consciousness, religion, and speech that the complete severance after 70 of the Greek Pseudomorphosis and the Aramaic (that is, the truly Arabian) region was bound to result in the formation of two distinct domains of Magian religious development. On the Western margin of the young Culture the Pagan cult church, the Jesus Church (removed thither by Paul), and the Greek speaking Judaism of the Philo stamp were in point of language and literature so interlocked that the last named fell into Christianity even in the first century, and Christianity and Hellenism combined to form a common early philosophy. In the Aramaic speaking world from the Orontes to the Tigris, on the other hand, Judaism and Persism interacted constantly and intimately, each creating in this period its own strict theology and scholastic in the Talmud and the Avesta; and from the fourth century both these theologies exercised the most potent influence upon the Aramaic speaking Christendom that resisted the Pseudomorphosis, so that finally it broke away in the form of the Nestorian Church.
Here in the East the difference, inherent in every human waking consciousness, between sense understanding and word understanding — and, therefore between eye and letter — led up to purely Arabian methods of mysticism and scholasticism. The apocalyptic certainty, “Gnosis” in the first century sense, that Jesus intended to confer,109 the divining contemplation and emotion, is that of the Israelite prophets, the Gathas, Sufism, and we have it recognizable still in Spinoza, in the Polish Messiah Baal Shem and in Mirza Ali Mohammed, the enthusiast founder of Bahaism, who was executed in Teheran in 1850. The other way, “Paradosis,” is the characteristically Talmudic method of word exegesis, of which Paul was a master;110 it pervades all later Avestan works, the Nestorian dialectic,111 the entire theology of Islam alike.
On the other side, the Pseudomorphosis is single and whole both in its Magian believing acceptance (Pistis) and its metaphysical introversion (Gnosis).112 The Magian belief in its Westerly shape was formulated for the Christians by Irenaeus and, above all, by Tertullian, whose famous aphorism “Credo quia absurdum” is the very summation of this certainty in belief. The Pagan counterpart is Plotinus in his Enneads and even more so Porphyry in his treatise On the Return of the Soul to God.113 But for the great schoolmen of the Pagan Church too, there were Father (Nus), Son, and the middle Being, just as already for Philo the Logos had been firstborn Son and second God. Doctrines concerning ecstasy, angels and demons, and the dual substance of soul were freely current amongst them, and we see in Plotinus and Origen, both pupils of the same master, that the scholasticism of the Pseudomorphosis consisted in the development of Magian concepts and thoughts, by systematic transvaluation of the texts of Plato and Aristotle.
The characteristic central idea of the whole thought of the Pseudomorphosis is the Logos,114 in use and development its faithful image.
There is no possibility here of any “Greek,” in the sense of Classical, influence; there was not a man alive in those days whose spiritual disposition could have accommodated the smallest trace of the Logos of Heraclitus and the Stoa. But, equally, the theologies that lived side by side in Alexandria were never able to develop in full purity the Logos notion as they meant it, whereas both in Persian and Chaldean imaginings — as Spirit or Word of God — and in Jewish doctrine — as Ruach and Memra — it played a decisive part. What the Logos teaching in the West did was to develop a Classical formula, by way of Philo and the John Gospel (the enduring effect of which on the West was its mark upon the schoolmen) not only into an element of Christian mysticism, but, eventually, into a dogma.115 This was inevitable. This dogma which both the Western Churches held, corresponded, on the side of knowledge, to that which, on the side of faith, was represented both by the syncretic cults and the cults of Mary and the Saints.
And against the whole thing, dogma and cult, the feeling of the East revolted from the 4th century on.
For the eye the history of these thoughts and feelings is repeated in the history of Magian architecture. The basic form of the Pseudomorphosis is the Basilica, which was known to the Jews of the West and to the Hellenistic sects of the Chaldeans even before the time of Christ. As the Logos of the John Gospel is a Magian fundamental in Classical shape, so the Basilica is a Magian room whose inner walls correspond to the outer surfaces of the old Classical temple, the cult building introverted. The architectural form of the pure East is the cupola building, the Mosque, which without doubt existed long before the oldest Christian Churches in the temples of the Persians and Chaldeans, the synagogues of Mesopotamia, and probably the temples of Saba as well. The attempts to reconcile East and West in the Church Councils of the Byzantine period were finally symbolized in the mixed form of the domed basilica. For this item of the history of ecclesiastical architecture is really another expression of the great change that set in with Athanasius and Constantine, the last great champions of Christianity. The one created the firm western dogma and also Monasticism, into whose hands dogma gradually passed from those of the aging schools. The other founded the State of Christian nationality, to which likewise the name of “Greek” passed in the end. And of this transition the domed basilica is the symbol.

Decline of the West


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PostSubject: Re: Abrahamism Abrahamism  - Page 7 EmptyWed May 29, 2019 9:34 pm

Spengler. Otto wrote:
PROBLEMS OF THE ARABIAN CULTURE
(B) THE MAGIAN SOUL

I
THE WORLD, AS SPREAD OUT for the Magian waking consciousness, possesses a kind of extension that may be called cavern like,1 though it is difficult for Western man to pick upon any word in his vocabulary that can convey anything more than a hint of the meaning of Magian “space.” For “space” has essentially unlike meanings for the perceptions of the two Cultures. The world-as-cavern is just as different from the world-as-extent of the passionate, far thrusting Faustian as it is from the Classical world-as-sum-ofbodily-things. The Copernican system, in which the earth, as it were, loses itself, must necessarily seem crazy and frivolous to Arabian thought. The Church of the West was perfectly right when it resisted an idea so incompatible with the world feeling of Jesus, and the Chaldean cavern astronomy, which was wholly natural and convincing for Persians, Jews, peoples of the Pseudomorphosis, and Islam, became accessible to the few genuine Greeks who knew of it at all only after a process of transvaluing its basic notions of space.
The tension between Macrocosm and Microcosm (which is identical with the waking consciousness) leads, in the world picture of every Culture, to further oppositions of symbolic importance. All a man’s sensations or understanding, faith or knowledge, receive their shape from a primary opposition which makes them not only activities of the individual, but also expressions of the totality. In the Classical the opposition that universally dominates the waking consciousness is the opposition of matter and form; in the West it is that of force and mass. In the former the tension loses itself in the small and particular, and in the latter it discharges itself in the character of work. In the World cavern, on the other hand, it persists in traversing and swaying to and fro in unsure strugglings, and so becomes that “Semitic” primary dualism which, ever the same under its thousand forms, fills the Magian world. The light shines through the cavern and battles against the darkness (John i, 5). Both are Magian substances. Up and down, heaven and earth become powers that have entity and contend with one another. But these polarities in the most primary sensations mingle with those of the refined and critical understanding, like good and evil, God and Satan. Death, for the author of the John Gospel as for the strict Moslem, is not the end of life, but a Something, a death force, that contends with a life force for the possession of man.
But still more important than all this is the opposition of Spirit and Soul (Hebrew Ruach and nephesh, Persian ahu and urvan, Mandaean monuhmed and gyan, Greek pneuma and psyche) which first comes out in the basic feeling of the prophetic religions, then pervades the whole of Apocalyptic, and finally forms and guides the world contemplations of the awakened Culture — Philo, Paul and Plotinus, Gnostics and Mandaeans, Augustine and the Avesta, Islam and the Kabbalah. Ruach means originally “wind” and nephesh“breath.”2 The nephesh is always in one way or another related to the bodily and earthly, to the below, the evil, the darkness. Its effort is the “upward.” The ruach belongs to the divine, to the above, to the light. Its effects in man when it descends are the heroism of a Samson, the holy wrath of an Elijah, the enlightenment of the judge (the Solomon passing judgment3) and all kinds of divination and ecstasy. It is poured out.4 From Isaiah xi, 2, the Messiah becomes the incarnation of the ruach. Philo and the Islamic theology divide mankind into born Psychics and born Pneumatics (the “elect,” a concept thoroughly proper to the world cavern and Kismet). All the sons of Jacob are pneumatics. For Paul (1 Cor. xv) the meaning of the Resurrection lies in the opposition of a psychic and a pneumatic body, which alike for him and Philo and the author of the Baruch apocalypse coincides with the opposition of heaven and earth, light and darkness.5 For Paul, the Saviour is the heavenly Pneuma.6 In the John Gospel he fuses as Logos with the Light; in Neoplatonism he appears as Nus or, in the Classical terminology, the All One opposed to Physis.7 Paul and Philo, with their “Classical” (that is, western) conceptual criteria, equated soul and body with good and bad respectively, Augustine, as a Manichaean8 with Persian-Eastern bases of distinction, lumps soul and body together as the naturally bad, in contrast to God as the sole Good, and finds in this opposition the source of his doctrine of Grace, which developed also, in the same form (though quite independently of him) in Islam.
But souls are at bottom discrete entities, whereas the Pneuma is one and ever the same. The man possesses a soul, but he onlyparticipates in the spirit of the Light and the Good; the divine descends into him, thus binding all the individuals of the Below together with the one in the Above. This primary feeling, which dominates the beliefs and opinions of all Magian men, is something perfectly singular, and not only characterizes their world view, but marks off the essence and kernel of their religiousness in all its forms from that of every other kind of man. This Culture, as has been shown, was characteristically the Culture of the middle. It could have borrowed forms and ideas from most of the others, and the fact that it did not do so, that in the face of all pressure and temptation it remained so profoundly mistress of its own inward form, attests an unbridgeable gulf of difference. Of all the wealth of Babylonian and Egyptian religion it admitted hardly more than a few names; the Classical and the Indian Cultures, or rather the Civilizations heir to them — Hellenism and Buddhism — distorted its expression to the point of pseudomorphosis, but its essence they never touched. All religions of the Magian Culture, from the creations of Isaiah and Zarathustra to Islam, constitute a complete inward unit of world feeling; and, just as in the Avestan beliefs there is not to be found one trait of Brahmanism nor in early Christianity one breath of Classical feeling, but merely names and figures and outward forms, so also not a trace of this Jesus religion could be absorbed by the Germanic Catholic Christianity of the West, even though the stock of tenets and observances was taken over in its entirety.
Whereas the Faustian man is an “I” that in the last resort draws its own conclusions about the Infinite; whereas the Apollinian man, as one soma among many, represents only himself; the Magian man, with his spiritual kind of being, is only a part of a pneumatic “We”that, descending from above, is one and the same in all believers. As body and soul he belongs to himself alone, but something else, something alien and higher, dwells in him, making him with all his glimpses and convictions just a member of a consensus which, as the emanation of God, excludes error, but excludes also all possibility of the self-asserting Ego. Truth is for him something other than for us. All our epistemological methods, resting upon the individual judgment, are for him madness and infatuation, and its scientific results a work of the Evil One, who has confused and deceived the spirit as to its true dispositions and purposes. Herein lies the ultimate, for us unapproachable, secret of Magian thought in its cavern world — the impossibility of a thinking, believing, and knowing Ego is the presupposition inherent in all the fundamentals of all these religions. While Classical man stood before his gods as one body before another; whereas the Faustian willing “I” in its wide world feels itself confronted by deity, also Faustian, also willing, effective everywhere; the Magian deity is the indefinite, enigmatic Power on high that pours out its Wrath or its Grace, descends itself into the dark or raises the soul into the light as it sees fit. The idea of individual wills is simply meaningless, for “will” and “thought” in man are not prime, but already effects of the deity upon him. Out of this unshakable root feeling, which is merely re-expressed, never essentially altered, by any conversions, illumination or subtilizing in the world — there emerges of necessity the idea of the Divine Mediator, of one who transforms this state from a torment into a bliss. All Magian religions are by this idea bound together, and separated from those of all other Cultures.
The Logos idea in its broadest sense, an abstraction of the Magian light sensation of the Cavern, is the exact correlative of this sensation in Magian thought. It meant that from the unattainable Godhead its Spirit, its “Word,” is released as carrier of the light and bringer of the good, and enters into relation with human being to uplift, pervade, and redeem it. This distinctness of three substances, which does not contradict their oneness in religious thought, was known already to the prophetic religions. Ahuramazda’s light gleaming soul is the Word (Yasht 13, 31), and in one of the earliest Gathas his Holy Spirit (spenta mainyu) converses with the Evil Spirit (angra mainyu, Yasna 45, 2).
The same idea penetrates the whole of the old Jewish literature. The thought which the Chaldeans built up on the separation of God and His Word and the opposition of Marduk and Nabu, which breaks forth with power in the whole Aramaean Apocalyptic remained permanently active and creative; by Philo and John, Marcion and Mani, it entered into the Talmudic teachings and thence into the Kabbalistic books Yesirah and Sohar, into the Church Councils and the works of the Fathers, into the later Avesta, and finally into Islam, in which a Mohammed gradually became the Logos and, as the mystically respent, living Mohammed of the popular religion, fused into the figure of Christ.9 This conception is for Magian man so self-evident that it was able to break through even the strictly monotheistic structure of the original Islam and to appear with Allah as the Word of God (kalimah), the Holy Spirit (rub) and the “light of Mohammed.”
For, for the popular religion, the first light that comes forth from the world creation is that of Mohammed, in the shape of a peacock10 “formed of white pearls” and walled about by veilings. But the peacock is the Envoy of God and the prime soul11 as early as the Mandaeans, and it is the emblem of immortality on Early Christian sarcophagi. The light diffusing pearl that illumines the dark house of the body is the Spirit entered into man, and
thought of as substance, for the Mandaeans as in the Acts of Thomas.12 The Jezidi13 reverence the Logos as peacock and light; next to the Druses they have preserved most purely the old Persian conception of the substantial Trinity.
Thus again and again we find the Logos idea getting back to the light sensation from which the Magian understanding derived it. The world of Magian mankind is filled with a fairytale feeling.14 Devils and evil spirits threaten man; angels and fairies protect him. There are amulets and talismans, mysterious lands, cities, buildings, and beings, secret letters, Solomon’s Seal, the Philosophers’ Stone. And over all this is poured the quivering cavern light that the spectral darkness ever threatens to swallow up. If this profusion of figures astonishes the reader, let him remember that Jesus lived in it, and Jesus’s teachings are only to be understood from it. Apocalyptic is only a vision of fable intensified to an extreme of tragic power. Already in the Book of Enoch we have the crystal palace of God, the mountains of precious stone, and the imprisonment of the apostate stars. Fantastic, too, are the whole overpowering idea world of the Mandaeans, that of the Gnostics and the Manichaeans, the system of Origen, and the figures of the Persian “Bundahish”; and when the time of the great visions was over, these ideas passed into a legend poesy and into the innumerable religious romances of which we have Christian specimens in the gospels concerning Jesus’s childhood, the Acts of Thomas and the anti-Pauline Pseudo-Clementines.
One such story is that of Abraham’s having minted the thirty pieces of silver of Judas. Another is the tale of the “treasure cave” in which, deep under the hill of Golgotha, are stored the golden treasure of paradise and the bones of Adam.15 Dante’s poetic material was after all poetic, but this was sheer actuality, the only world in which these people lived continuously. Such sensations are unapproachably remote from men who live in and with a dynamical world picture. If we would obtain some inkling of how alien to us all the inner life of Jesus is — a painful realization for the Christian of the West, who would be glad indeed if he could make that inner life the point of contact for his own inward piety — if we would discover why nowadays only a pious Moslem has the capacity livingly to experience it, we should sink ourselves in this wonder element of a world image that was Jesus’s world image. And then, and only then, shall we perceive how little Faustian Christianity has taken over from the wealth of the Church of the Pseudomorphosis — of its world feeling nothing, of its inward form little,
and of its concepts and figures much.
II
The When, for the Magian Soul, issues from the Where. Here too, is no Apollinian clinging to pointlike Present, nor Faustian thrust and drive towards an infinitely distant goal. Here Being has a different pulse, and consequently Waking being has another sense of time, which is the counterconcept to Magian space. The prime thing that the humanity of this Culture, from poor slaves and porters to the prophets and the caliphs themselves, feels as the Kismet above him is not a limitless flight of the ages that never lets a lost moment recur, but a Beginning and an End of “This Day,” which is irrevocably ordained and in which the human existence takes the place assigned to it from creation itself. Not only world space, but world-time also is cavern like. Hence comes the thoroughly Magian certainty that everything has “a” time, from the origins of the Saviour, whose hour stood written in ancient texts, to the smallest detail of the everyday, in which Faustian hurry would be meaningless and unimaginable. Here, too, is the basis of the Early Magian (and in particular the Chaldean) astrology, which likewise presupposes that all things are written down in the stars and that the scientifically calculable course of the planets authorized conclusions as to the course of earthly things.16 The Classical oracle answered the only question that could perturb Apollinian man — the form, the “How?” of coming things.
But the question of the Cavern is “When?” The whole of Apocalyptic, the spiritual life of Jesus, the agony of Gethsemane, and the grand movement that arose out of his death are unintelligible if we have not grasped this primary question of Magian being and the presuppositions lying behind it. It is an infallible sign of the extinction of the Classical Soul that astrology in its westward advance drove the oracle step by step before it. Nowhere is the stage of transition more clearly visible than in Tacitus, whose entire history is dominated by the confusion and dislocation of his world picture. First of all, as a true Roman, he brings in the power of the old city deities; then, as an intelligent cosmopolitan, he regards this very belief in their intervention as a superstition; and finally, as a Stoic (by that time the spiritual outlook of the Stoa had become Magian), he speaks of the power of the seven planets that rule the fortunes of men. And thus it comes about that in the following centuries Time itself as vessel of fate — namely, the Vault of Time, limited each way and therefore capable of being grasped as an entity by the inner eye — is by Persian mysticism set above the light of God as Zrvan, and rules the world conflict of Good and Evil. Zrvanism was the State religion of Persia in 438-457.
Fundamentally, too, it is this belief that all stands written in the stars, that makes the Arabian Culture characteristically that of “eras” — that is, of time reckonings that begin at some event felt as a peculiarly significant act of Providence. The first and most important is the generic Aramasan era, which begins about 300 B.C. with the growth of apocalyptic tension and is the “Seleucid era.” It was followed by many others, amongst them the Sabaean (about 115 B.C.), the starting point of which is not exactly known to us; that of Diocletian; the Jewish era, beginning with the Creation, which was introduced by the Synedrion in 346;17 the Persian, from the accession of the last Sassanid Jezdegerd in 632; and the Hijra, by which at last the Seleucid was displaced in Syria and Mesopotamia. Outside this land-field there is mere imitation for practical ends, like Varro’s “ab urbe condita”; that of the Marcionites, beginning with Marcion’s breach with the Church in 144; and that of the Christians, introduced shortly after 500 and beginning with the birth of Jesus.
World history is the picture of the living world into which man sees himself woven by birth, ancestry, and progeny, and which he strives to comprehend from out of his world feeling. The historical picture of Classical man concentrates itself upon the pure Present. Its content is no true Becoming, but a foreground Being with a conclusive background of timeless, rationalized as “the Golden Age.” This Being, however, was a variegated swarming of ups and downs, good and ill fortune, a blind “thereabouts,” an eternal alteration, yet ever in its changes the same, without direction, goal, or “Time.” The cavern feeling, on the contrary, requires a surveyable history consisting in a beginning and an end to the world that is also the beginning and the end of man — acts of God of mighty magic — and between these turns, spellbound to the limits of the Cavern and the ordained period, the battle of light and darkness, of the angels and Jazatas with Ahriman, Satan, and Eblis, in which Man, his Soul, and his Spirit are involved. The present Cavern God can destroy and replace by a new creation. The Persian-Chaldean apocalyptic offers to the gaze a whole series of such eons, and Jesus, along with his time, stood in expectation of the end of the existing one.18 The consequence of this is a historic outlook like that which is natural to Islam even today — the view over a given time. “The world view of the people falls naturally into three major parts — world beginning, world development, and world catastrophe. For the Moslem who feels so deeply ethically, the chief essentials in world development are the salvation story and the ethical way of life, knit into one as the “life” of man. This debouches into the world catastrophe, which contains the sanction of the moral history of humanity.”19
But, further, for the Magian human existence, the issue of the feeling of this sort of Time and the view of this sort of space is a quite peculiar type of piety, which likewise we may put under the sign of the Cavern — a willless resignation, to which the spiritual “I” is unknown, and which feels the spiritual “We” that has entered into the quickened body as simply a reflection of the divine Light. The Arab word for this is Islam ( = submission) but this Islam was equally Jesus’s normal mode of feeling and that of every other personality of religious genius that appeared in this Culture. Classical piety is something perfectly different,20 while, as for that of our own Culture, if we could mentally abstract from the piety of St. Theresa and Luther and Pascal their Ego — that Ego which wills to maintain itself against, to submit to, or even to be extinguished by the Divine Infinite — there would be nothing left.
The Faustian prime sacrament of Contrition presupposes the strong and free will that can overcome itself. But it is precisely the impossibility of an Ego as a free power in the face of the divine that constitutes “Islam.” Every attempt to meet the operations of God with a personal purpose or even a personal opinion is “masiga,” — that is, not an evil willing, but an evidence that the powers of darkness and evil have taken possession of a man and expelled the divine from him. The Magian waking consciousness is merely the theater of a battle between these two powers and not, so to say, a power in itself.
Moreover, in this kind of world happening there is no place for individual causes and effects, let alone any universally effective dynamic concatenation thereof, and consequently there is no necessary connection between sin and punishment, noclaim to reward, no old Israelitish “righteousness.” Things of this order the true piety of this Culture regards as far beneath it. The laws of nature are not something settled forever that God can alter only by the method of miracle — they are (so to put it) the ordinary state of an autocratic divine will, not possessing in themselves anything of the logical necessity that they have for Faustian souls. In the entire world cavern there is but one Cause, which lies immediately behind all visible workings, and this is the Godhead, which, as itself, acts without causes. Even to speculate upon causes in connection with God is sinful.
From this basic feeling proceeds the Magian idea of Grace. This underlies all sacraments of this Culture (especially the Magian protosacrament of Baptism) and forms a contrast of the deepest intensity with the Faustian idea of Contrition. Contrition presupposes the will of an Ego, but Grace knows of no such thing. It was Augustine’s high achievement to develop this essentially Islamic thought with an inexorable logic, and with a penetration so thorough that since Pelagius the Faustian Soul has tried by any and every route to circumvent this certainty — which for it constitutes an imminent danger of self destruction — and in using Augustinian propositions to express its own proper consciousness of God has ever misunderstood and transvalued them. Actually, Augustine was the last great thinker of Early Arabian Scholasticism, anything but a Western intellect.21 Not only was he at times a Manichaean, but he remained so even as a Christian in some important characteristics, and his closest relations are to be found amongst the Persian theologians of the later Avesta, with their doctrines of the Store of Grace of the Holy and of absolute guilt. For him grace is the substantial inflowing of something divine into the human Pneuma, itself also substantial.22 The Godhead radiates it; man receives it, but does not acquire it. From Augustine, as from Spinoza so many centuries later,23 the notion of force is absent, and for both the problem of freedom refers not to the Ego and its Will, but to the part of the universal Pneuma that is infused into a man and its relation to the rest of him. Magian waking being is the theater of a conflict between the two world substances of light and darkness. The Early Faustian thinkers such as Duns Scotus and William of Occam, on the contrary, see a contest inherent in dynamic waking consciousness itself, a contest of the two forces of the Ego — namely, will and reason,24 and so imperceptibly the question posed by Augustine changes into another, which he himself would have been incapable of understanding — are willing and thinking free forces, or are they not? Answer this question as we may, one thing at any rate is certain, that the individual ego has to wage this war and not to suffer it. The Faustian Grace refers to the success of the Will and not to the species of a substance. Says the Westminster Confession of the Presbyterians (1646): “The rest of Mankind, God was pleased, according to the unsearchable Counsel of his own Will, whereby he extendeth, or withholdeth Mercy, as he pleaseth, for the Glory of his Sovereign Power over his Creatures, to pass by; and to ordain them to Dishonor and Wrath, for their Sin, to the Praise of his glorious Justice.” The other conception, that the idea of Grace excludes every individual will and every cause but the One, that it is sinful even to question why man suffers, finds an expression in one of the most powerful poems known to world history, a poem that came into being in the midst of the Arabian pre-Culture and is in inward grandeur unparalleled by any product of that Culture itself — the Book of Job.25 It is not Job, but his friends who look for a sin as the cause of his troubles. They — like the bulk of mankind in this and every other Culture, present day readers and critics of the work, therefore, included — lack the metaphysical depth to get near the ultimate meaning of suffering within the world cavern. Only the Hero himself fights through the fulfillment, to pure Islam, and he becomes thereby the only possible figure of tragedy that Magian feeling can set up by the side of our Faust.26

Spengeler expands Abrahamism to include its source, in Zaroatronaism and to include other versions and tribes, calling it the Magian spiritual family or culture.
Abrahamism did not begin spemntneously, but was adapted from the Persian Zaroastronaism.

I always said that Nihilsim was not inveted by men, it emerges sponeaneously as a defensive emchansim as our species begins to become increasingly self-cosnciuos - triggering feelnigs of vulnerabiltyi and insecurity.
Its a coping mechanism that developes inot dogmas, or memes, with their own iamgery and symbols.

Just as Christianity emerged when Judaism came in contact with Hellenism, so too did Judaism emerge when Semitic tribes came in contact with Persians - adopting and adapting the Indo-European reaction to self-consciousness to Afro-Asiatic tribal spirituality and tribal beliefs.

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PostSubject: Re: Abrahamism Abrahamism  - Page 7 EmptyWed May 29, 2019 9:56 pm

Spengler, Otto wrote:
III
The waking consciousness of every Culture allows of two ways of inwardness, that in which contemplative feeling spreads into understanding, and that in which the reverse takes place. The Magian contemplation is called by Spinoza “intellectual love of God,” and by his Sufist contemporaries in Asia “extinction in God” (mahw); it may be intensified to the Magian ecstasy that was vouchsafed to Plotinus several times, and to his pupil Porphyry once in old age. The other side,, the rabbinical dialectic, appears in Spinoza as geometrical method and in the Arabian-Jewish “Late” philosophy in general as Kalaam, Both, however, rest upon the fact that in Magian there is no individual ego, but a single Pneuma present simultaneously in each and all of the elect, which is likewise Truth. It cannot be too strongly emphasized that the resultant root idea of the ijma is much more than a concept or notion, that it can be a lived experience of even overwhelming force, and that all community of the Magian kind rests upon it and, as doing so, is removed from community in any other Culture. “The mystic Community of Islam extends from the here into the beyond; it reaches beyond the grave, in that it comprises the dead Moslems of earlier generations, nay, even the righteous of the times before Islam. The Moslem feels himself bound up in one unity with them all. They help him, and he, too, can in turn increase their beatitude by the application of his own merit.”27 The same, precisely, was what the Christians and the Syncretists of the Pseudomorphosis meant when they used the words Polis and Civitas — these words, which had formerly implied a sum of bodies, now denoted a consensus of fellow believers. Augustine’s famous Civitas Dei was neither a Classical Polis nor a Western Church, but a unity of believers, blessed, and angels, exactly as were the communes of Mithras, of Islam, of Manichaeism, and of Persia. As the community was based upon consensus, it was in spiritual things infallible. “My people,” said Mohammed, “can never agree in an error,” and the same is premised in Augustine’s State of God. With him there was not and could not be any question of an infallible Papal ego or of any other sort of authority to settle dogmatic truths; that would completely destroy the Magian concept of the Consensus. And the same applied in this Culture generally — not only to dogma, but also to law and to the State. The Islamic community, like that of Porphyry and that of Augustine, embraces the whole of the world cavern, the here and the beyond, the orthodox and the good angels and spirits, and within this community the State only formed a smaller unit of the visible side, a unit, therefore, of which the operations were governed by the major whole. In the Magian world, consequently, the separation of politics and religion is theoretically impossible and nonsensical, whereas in the Faustian Culture the battle of Church and State is inherent in the very conceptions — logical, necessary, unending. In the Magian, civil and ecclesiastical law are simply identical. Side by side with the Emperor of Constantinople stood the Patriarch, by the Shah was the Zarathustratema, by the Exilarch the Gaon, by the Caliph the Sheikh-ul-Islam, at once superiors and subjects. There is not in this the slightest affinity to the Gothic relation of Emperor and Pope; equally, all such ideas were alien to the Classical world. In the constitution of Diocletian this Magian embedding of the State in the community of the faithful was for the first time actualized, and by Constantine it was carried into full effect. It has been shown already that State, Church, and Nation formed a spiritual unit — namely, that part of the orthodox consensus which manifested itself in the living man. And hence for the Emperor, as ruler of the Faithful — that is, of that portion of the Magian community which God had entrusted to him — it was a self-evident duty to conduct the Councils so as to bring about the consensus of the elect.
IV
But besides the consensus there is another sort of revelation of Truth — namely, the “Word of God,” in a perfectly definite and purely Magian sense of the phrase, which is equally remote from Classical and from Western thought, and has, in consequence, been the source of innumerable misunderstandings. The sacred book in which it has become visibly evident, in which it has been captured by the spell of a sacred script, is part of the stock of every Magian religion.28 In this conception three Magian notions are interwoven — each of which, even by itself, presents extreme difficulties for us, while their simultaneous separateness and oneness is simply inaccessible to our religious thought, often though that thought has managed to persuade itself to the contrary. These ideas are: God, the Spirit of God, the Word of God. That which is written in the prologue of the John Gospel — “In the beginning was the Word, and the Word was with God, and the Word was God” — had long before come to perfectly natural expression as something self-evident in the Persian ideas of Spenta Mainyu,29 and Vohu Mano,30 and in corresponding Jewish and Chaldean conceptions. And it was the kernel for which the conflicts of the fourth and fifth centuries concerning the substance of Christ were fought. But, for Magian thought, truth is itself a substance,31 and lie (or error) a second substance — again the same dualism that opposes light and darkness, life and death, good and evil. As substance, truth is identical now with God, now with the Spirit of God, now with the Word. Only in the light of this can we comprehend sayings like “I am the truth and the life” and “My word is the truth,” sayings to be understood, as they were meant, with reference to substance. Only so, too, can we realize with what eyes the religious man of this Culture looked upon his sacred book: in it the invisible truth has entered into a visible kind of existence, or, in the words of John i, 14: “The Word became flesh and dwelt among us.”
According to the Yasna the Avesta was sent down from heaven, and according to the Talmud Moses received the Torah volume by volume from God. A Magian revelation is a mystical process in which the eternal and unformed word of God — or the Godhead as Word — enters into a man in order to assume through him the manifest, sensible form of sounds and especially of letters. “Koran” means “reading.” Mohammed in a vision saw in the heaven treasured rolls of scripture that he (although he had never learned how to read) was able to decipher “in the name of the Lord.”32 This is a form of revelation that in the Magian Culture is the rule and in other Cultures is not even the exception,33 but it was only from the time of Cyrus that it began to take shape. The old Israelitish prophets, and no doubt Zarathustra also, see and hear in ecstasy things that afterwards they spread abroad. The Deuteronomic code (621) was given out as having been “found in the Temple,” which meant that it was to be taken as the wisdom of the Father. The first (and a very deliberate) example of a “Koran” is the book of Ezekiel, which the author received in a thought out vision from God and “swallowed” (iii, 1-3). Here, expressed in the crudest imaginable form, is the basis on which later the idea and shape of all apocalyptic writing was founded. But by degrees this substantial form of reception came to be one of the requisites for any book to be canonical. It was in post-Exilic times that the idea arose of the Tables of the Law received by Moses on Sinai; later such an origin came to be assumed for the whole Torah, and about the Maccabean period for the bulk of the Old Testament. From the Council of Jabna (about 90 B.C.) the whole word was regarded as inspired and delivered in the most literal sense. But the same evolution took place in the Persian religion up to the sanctification of the Avesta in the third century, and the same idea of a literal delivery appears in the second vision of Hermas, in the Apocalypses, and in the Chaldean and Gnostic and Mandaean writings; lastly, it underlies, as a tacit natural basis, all the ideas that the Neo-Pythagoreans and the Neo-Platonists formed of the writings of their old masters. “Canon” is the technical expression for the totality of writings that are accepted by a religion as delivered. It was as canons in this sense that the Hermetic collection and the corpus of Chaldean oracles came into being from 200 — the latter a sacred book of the Neoplatonists which alone was admitted by Proclus, the “Father” of this Church, to stand with Plato’s Timaus.
Originally, the young Jesus religion, like Jesus himself, recognized the Jewish canon. The first Gospels set up no sort of claim to be the Word made visible. The John Gospel is the first Christian writing of which the evident purpose is that of a Koran, and its unknown author is the originator of the idea that there could be and must be a Christian Koran. The grave and difficult decision whether the new religion should break with that which Jesus had believed in clothed itself of deep necessity in the question whether the Jewish scriptures might still be regarded as incarnations of the one truth.
The answer of the John Gospel was tacitly, and that of Marcion openly, no, but that of the Fathers was, quite illogically, yes.
It followed from this metaphysical conception of the essence of a sacred book that the expressions “God speaks” and “the Scripture says” were, in a manner wholly alien to our thought, completely identical. To us it is suggestive of the Arabian Nights that God himself should be spellbound in these words and letters and could be unsealed and compelled to reveal the truth by the adepts of this magic. Exegesis no less than inspiration and delivery is a process of mystical under-meaning (Mark i, 2.1). Hence the reverence — in diametrical opposition to the Classical feeling — with which these precious manuscripts were cared for, their ornamentation by every
means known to the young Magian art, and the appearance again and again of new scripts which, in the eyes of their users, alone possessed the power of capturing the truth sent down.
But such a Koran is by its very nature unconditionally right, and therefore unalterable and incapable of improvement. There arose, in consequence, the habit of secret interpretations meant to bring the text into harmony with the convictions of the time. A masterpiece of this kind is Justinian’s Digests, but the same applies not only to every book of the Bible, but also (we need not doubt) to the Gathas of the Avesta and even to the then current manuscripts of Plato, Aristotle, and other authorities of the Pagan theology. More important still is the assumption, traceable in every Magian religion, of a secret revelation, or a secret meaning of the Scriptures, preserved not by being written down, but in the memory of adepts and propagated orally. According to Jewish notions, Moses received at Sinai not only the written, but also a secret oral Torah,34 which it was forbidden to commit to writing. “God foresaw,” says the Talmud, “that one day a time would come when the Heathen would possess themselves of the Torah and would say to Israel: ‘We, too, are sons of God.’ Then will the Lord say: ‘Only he who knows my secrets is my son.’ And what are the secrets of God?
The oral teachings.”35 The Talmud, then, in the form in which it is generally accessible, contains only a part of the religious material, and it is the same with Christian texts of the early period. It has often been observed36 that Mark speaks of the Visitation and of the Resurrection only in hints, and that John only touches upon the doctrine of the Paraclete and omits the institution of the Lord’s Supper entirely. The initiates understood what was meant, and the unbeliever ought not to know it. Later there was a whole “secret discipline” which bound Christians to observe silence in the presence of unbelievers concerning the baptismal confession and other matters. With the Chaldeans, Neo-pythagoreans, Cynics, Gnostics, and especially the sects from Jewish to Islamic, this tendency went to such lengths that the greater part of their secret doctrines is unknown to us. Concerning the Word thus preserved only in the minds there was a consensus of silence, the more so as each believer was certain that the other “knew.” We ourselves, as it is upon the most important things that we are most emphatic and forthright, run the risk of misinterpreting Magian doctrines through taking the part that was expressed for the whole that existed, and the profane literal meaning of words for their real significance. Gothic Christianity had no secrets and hence it doubly mistrusted the Talmud, which it rightly regarded as being only the foreground of Jewish doctrine.
Pure Magian, too, is the Kabbalah, which out of numbers, letter forms, points, and strokes, unfolds secret significances, and therefore cannot but be as old as the Word itself that was sent down as Substance. The secret dogma of the creation of the world out of the twenty-two letters of the Hebrew alphabet, and that of the throne chariot of Ezekiel’s Vision, are already traceable in Maccabean times. Closely related to this is the allegorical exegesis of the sacred texts. All the tractates of the Mishnah, all the Fathers, all the Alexandrian philosophers are full of it; in Alexandria the whole Classical mythology and even Plato were treated in this way and brought into analogy (Moses = Musaeus) with the Jewish prophets.
The only strictly scientific method that an unalterable Koran leaves open for progressive opinion is that of commentary. As by hypothesis the “word” of an authority cannot be improved upon, the only resource is reinterpretation. No one in Alexandria would ever have asserted that Plato was in “error”; instead, he was glossed upon. It was done in the strictly constructed forms of the Halakha, and the fixation of this exegesis in writing takes the commentary shape that dominates all religious, philosophical, and savant literatures of this Culture. Following the procedure of the Gnostics, the Fathers compiled written commentaries upon the Bible, and similarly the Pehlevi commentary of the Zend appeared by the side of the Avesta, and the Midrash by the side of the Jewish canon. But the “Roman” jurists of about A.D. 200 and the “Late Classical” philosophers — that is, the Schoolmen of the growing cult church — went just the same way; the Apocalypse of this Church, commented over and over again after Posidonius, was the Timaeus of Plato. The Mishnah is one vast commentary upon the Torah.
And when the oldest exegetes had become themselves authorities and their writings Korans, commentaries were written upon commentaries, as by Simplicius, the last Platonist, in the West, by the Amoraim, who added the Gemara to the Mishnah in the East, and by the jurists who compiled the Imperial Constitutions into the Digests at Byzantium.
This method, which fictitiously refers back every saying to an immediate inspired delivery, was brought to its keenest edge in the Talmudic and the Islamic theologies. A new Halakha or a Hadith is only valid when it can be referred through an unbroken chain of guarantors back to Moses or Mohammed.37 The solemn formula for this in Jerusalem was “Let it come over me! So have I heard it from my teacher.”38 In the Zend the citation of the chain of warranty is the rule, and Irenaeus justifies his theology by the fact that a chain goes back from him through Polycarp to the primitive Community. Into the Early Christian literature this Halakha form entered so self-evidently that no one remarked it for what it was. Apart altogether from the constant references to the Law and the Prophets, it appears in the superscription of the four Gospels (“according to” Mark), each of which had thus to present its warrant if authority was to be claimed for the words of the Lord that it presented.39 This established the chain back to the Truth that was incarnate in Jesus, and it is impossible to exaggerate the intense reality of this in the world idea of an Augustine or a Jerome. This is the basis of the practice, which spread even more widely from the time of Alexander onwards, of providing religious and philosophical writings with names,40 like Enoch, Solomon, Ezra, Hermes, Pythagoras — guarantors and vessels of divine wisdom, in whom, therefore, the Word had been made Flesh of old.
We still possess a number of Apocalypses bearing the name of Baruch, who was then compared with Zarathustra, and we can scarcely form an idea of what in the way of literature circulated under the names of Aristotle and Pythagoras. The “Theology of Aristotle” was one of the most influential works of Neoplatonism. And, lastly, this the metaphysical presupposition for the style and the deeper meaning of citation, which was employed by Fathers, Rabbis, “Greek” philosophers, and “Roman” jurists, and eventuated on the one hand in the Law of Valentinian III, and on the other in the elimination from the Jewish and Christian canons of apocryphal writings — a fundamental notion, which differentiated the literary stock according to difference of substance.
V
With such researches to build upon, it will become possible in the future to write a history of the Magian group of religions. It forms an inseparable unit of spirit and evolution, and let no one imagine that any individual one of them can be really comprehended without reference to the rest. Their birth, unfolding, and inward confirmation occupy the period 0-500. It corresponds exactly to the rise of the Western religion from the Cluniac movement to the Reformation. A mutual give and take, a confusingly rich blossoming, ripening, transformation — overlayings, migrations, adaptations, rejections — fill these centuries, without any sort of dependence of one system upon the being demonstrable. But only the forms and the structures change; in the depths it is one and the same spirituality, and in all the languages of this
world of religions it is always itself that it brings to expression.
In the wide realm of old Babylonian fellahdom young peoples lived. There everything was making ready. The first premonitions of the future awoke about 700 B.C. in the prophetic religions of the Persians, Jews, and Chaldeans. An image of creation of the same kind that later was to be the preface of the Torah showed itself in clear outlines, and with that an orientation, a direction, a goal of desire, was set. Something was descried in the far future, indefinitely and darkly still, but with a profound certainty that it would come. From that time on men lived with the vision of this, with the feeling of a mission.
The second wave swelled up steeply in the Apocalyptic currents after 300. Here it was the Magian waking consciousness that arose and built itself a metaphysic of Last Things, based already upon the prime symbol of the coming Culture, the Cavern. Ideas of an awful End of the World, of the Last Judgment, of Resurrection, Paradise, and Hell, and with them the grand thought of a process of salvation in which earth’s destiny and man’s were one, burst forth everywhere — we cannot say what land or people it was that created them — mantled in wondrous scenes and figures and names. The Messiah figure presents itself, complete at one stroke. Satan’s temptation of the Saviour41 is told as a tale. But simultaneously there welled up a deep and ever increasing fear before this certainty of an implacable — and imminent — limit of all happening, before the moment in which there would be only Past. Magian Time, the “hour,” directedness under the Cavern, imparted a new pulse to life and a new import to the word “Destiny.” Man’s attitude before the Deity suddenly became completely different. In the dedicatory inscription of the great basilica of Palmyra (which was long thought to be Christian) Baal was called the good, the compassionate, the mild; and this feeling penetrated, with the worship of Rahman, right to southern Arabia. It fills the psalms of the Chaldeans and the teachings about the God sent Zarathustra that took the place of his teachings. And it stirred the Jewry of Maccabean time — most of the psalms were written then — and all the other communities, long forgotten now, that lay between the Classical and the Indian worlds.
The third upheaval came in the time of Caesar and brought to birth the great religions of Salvation. And with this the Culture rose to bright day, and what followed continuously throughout one or two centuries was an intensity of religious experience, both unsurpassable and at long last unbearable. Such a tension bordering upon the breaking point the Gothic, the Vedic, and every other Culture soul has known, once and once only, in its young morning. Now arose in the Persian, the Mandaean, the Jewish, the Christian, circles of belief, and in that of the Western Pseudomorphosis as well — just as in the Indian, the Classical, and the Western ages of Chivalry — the Grand Myth. In this Arabian Culture religious and national heroism are no more distinctly separable than nation, church, and state, or sacred and secular law.
The prophet merges with the fighter, and the story of a great Sufferer rises to the rank of a national epic. The powers of light and darkness, fabulous beings, angels and devils, Satan and the good spirits wrestle together; all nature is a battleground from the beginning of the world to its annihilation.
Down below in the world of mankind are enacted the adventures and sufferings of the heralds, the heroes, and the martyrs of religion. Every nation, in the sense of the word attaching to this Culture, possessed its heroic saga. In the East the life of the Persian prophet inspired an epic poetry of grand outlines. At his birth the Zarathustra laughter pealed through the heavens, and all nature echoed it. In the West the suffering of Jesus, ever broadening and developing, became the veritable epic of the Christian nation, and by its side there grew up a chain of legends of his childhood which in the end fructified a whole genre of poetry. The figure of the Mother of God and the deeds of the Apostles became, like the stories of the Western Crusade heroes, the center of extended romances (Acts of Thomas, Pseudo-
Clementines) which in the second century, sprang up everywhere from the Nile to the Tigris. In the Jewish Haggada and in the Targums is brought together a rich measure of legends about Saul, David, the Patriarchs, and the great Tannaim, like Schuda and Akiba,42 and the insatiable fancy of the age seized also upon what it could reach of the Late Classical cult legends and founder stories (lives of Pythagoras, Hermes, Apollonius of Tyana). With the end of the second century the sounds of this exaltation die away. The flowering of epic poetry is past, and the mystical penetration and dogmatic analysis of the religious material begin. The doctrines of the new Churches are brought into theological systems. Heroism yields to Scholastism, poetry to thought, the seer and seeker to the priest. The early Scholasticism which ends about 200 (as the Western about 1200) comprises the whole Gnosis — in the very broadest sense, the great Contemplation — the author of the John Gospel, Valentinus, Bardesanes, and Marcion, the Apologists and the early Fathers, up to Irenaeus and Tertullian, the last Tannaim up to Rabbi Jehuda, the completer of the Mishna, the Neo-pythagoreans and Hermetics of Alexandria. All this corresponds with, in the West, the School of Chartres, Anselm, Joachim of Floris, Bernard of Clairvaux, Hugo de St. Victor. Full Scholasticism begins with Neoplatonism, with Clement and Origen, the first Amoraim, and the creators of the newer Avesta under Ardeshir (226-241) and Sapor I, the Mazdaist high priest Tanvasar above all. Simultaneously a higher religiousness begins to separate from the peasant’s piety of the countryside, which still lingered in the apocalyptic disposition, and thenceforth maintained itself almost unaltered under various names right into the fellahdom of the
Turkish age, while in the urban and more intellectual upper world the Persian, Jewish, and Christian community was absorbed by that of Islam.
Slowly and steadily now the great Churches moved to fulfillment. It had been decided — the most important religious result of the second century — that the outcome of the teaching of Jesus was not to be a transformation of Judaism, but a new Church, which took its way westward while Judaism, without loss of inward strength, turned itself to the East. To the third century belong the great mental structures of theology. A modus vivendi with historical actuality had been reached, the end of the world had receded into the distance, and a new dogmatic grew up to explain the new world picture.
The arrival of mature Scholasticism presupposes faith in the duration of the doctrines that it sets itself to establish.
Viewing the results of their efforts, we find that the Aramaean motherland developed its forms in three directions. In the East, out of the Zoroastrian religion of Achasmenid times and the remains of its sacred literature, there formed itself the Mazdaist Church, with a strict hierarchy and laborious ritual, with sacraments, mass, and confession (patet). As mentioned above, Tanvasar made a beginning with the collection and ordering of the new Avesta; under Sapor I (as contemporaneously in the Talmud) the profane texts of medicine, law, and astronomy were added; and the rounding off was the work of the Church magnate Mahraspand under Sapor II (309-379). The immediate accretion of a commentary in Pehlevi was only what was to be expected in the Magian Culture. The new Avesta, like the Jewish and the Christian Bibles, was a canon of separate writings, and we learn that amongst the Nasks (originally twenty-one) now lost there was a gospel of Zarathustra, the conversion story of Vishtaspa, a Genesis, a law book, and a genealogical book with trees from the Creation to the Persian kings, while the Vendidad, which Geldner calls the Leviticus of the Persians, was — most significantly — preserved complete.
A new religious founder appeared in 242, in the reign of Sapor I. This was Mani, who, rejecting “redeemerless” Judaism and Hellenism, knit together the whole mass of Magian religions in one of the most powerful theological creations of all times — for which in 276 the Mazdaist priesthood crucified him. Equipped by his father (who quite late in life abandoned his family to enter a Mandaean order) with all the knowledge of the period, he unified the basic ideas of the Chaldeans and Persians with those of Johannine, Eastern, Christianity — a task which had been attempted before in the Christian-Persian Gnosis of Bardesanes, but without any idea of founding a new church.43 He conceived of the mystical figures of the Johannine Logos (for him identical with the Persian Vohu Mano), the Zarathustra of the Avesta legends, and the Buddha of the late texts as divine Emanations, and himself he proclaimed to be the Paraclete of the John Gospel and the Saoshyant of the Persians. As we now know, thanks to the Turfan discoveries which included parts of Mani’s works (till then completely lost), the Church language of the Mazdaists, Manichaeans, and Nestorians was — independently of the current languages — Pehlevi.
In the West the two cult churches developed (in Greek44) a theology that was not only cognate with this, but to a great extent identical with it. In the
time of Mani began the theological fusion of the Aramaean-Chaldean sun religion and the Aramaean-Persian Mithras cult into one system, whose first
great “Father” was Iamblichus (c. 300) — the contemporary of Athanasius, but also of Diocletian, the Emperor who in 295 made Mithras the God of a
henotheistic State religion. Spiritually, at any rate, its priests were in nowise distinguishable from those of Christianity. Proclus (he, too, a true “Father”) received in dreams elucidations of a difficult text passage; to him the Timaeus and the Chaldean oracles were canonical, and he would gladly have seen all other writings of the philosophers destroyed. His hymns, tokens of the lacerations of a true eremite, implore Helios and other helpers to protect him against evil spirits. Hierocles wrote a moral breviary for the believers of the Neo-pythagorean community, which it needs a keen eye to distinguish from Christian work. Bishop Synesius was a prince prelate of Neoplatonism before becoming one of Christianity — and the change did not involve an act of conversion; he kept his theology and only altered its names.
It was possible for the Neoplatonist Asclepiades to write a great work on the likeness of all theologies. We possess Pagan gospels and hagiologies as well
as Christian. Apollonius wrote the life of Pythagoras, Marinus that of Proclus, Damascius that of Isidore; and there is not the slightest difference between these works, which begin and end with prayers, and the Christian Acts of the Martyrs. Porphyry describes faith, love, hope, and truth as the four divine elements.
Between these Churches of the East and the West we see, looking south from Edessa, the Talmudic Church (the “Synagogue”) with Aramaic as its written language. Against these great and firm foundations Jewish-Christians (such as Ebionites and Elkazites), Mandaeans, and likewise Chaldeans (unless we regard Manichaeism as a reconstruction of that religion) were unable to hold their own. Breaking down into numberless sects, they either faded out in the shadow of the great Churches or were absorbed in their structure as the last Marcionites and Montanists were absorbed into Manichaeism. By about 300, outside the Pagan, Christian, Persian, Jewish, and Manichaean Churches no important Magian religions remained in being.



Spengler weaves a Magian tapestry that makes the surviving triad's - Judaism, Christianity & Islam - intertwining clear.

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PostSubject: Re: Abrahamism Abrahamism  - Page 7 EmptyThu May 30, 2019 7:26 pm

I'm reading Spengler for the first time and I'm coming across gems.

Spengler, Orro wrote:
Islam, therefore, is to be regarded as the Puritanism of the whole group of Early Magian religions, emerging as a religion only formally new, and in the domain of the Southern Church and Talmudic Judaism. It is this deeper significance, and not merely the force of its warlike onslaught, that gives the key to its fabulous successes.

Decline of the West

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PostSubject: Re: Abrahamism Abrahamism  - Page 7 EmptyFri May 31, 2019 1:33 pm

Was Zarathustra, as Nietzsche portrayed him, the embodiment of the Magian Messianic figure; a tragic/comedic figure that all men could relate to, from behind the subjective prism of their own private woes and blunders, facing an indifferent world?
He was certainly so in the Abrahamic triad canons. A 'romantic figure' destined to fail, though he, at first gathered the lost and the desperate; the leper and the cripple; the child and the mother.
Another out-of-touch caricature - like Don Quixote - comes to mind, battling monsters in his own mind, for the noble cause of saving his love, for a woman that cared not.
Dostoevsky's 'Prince Myshkin,' in 'The Idiot,' is another.
We can only imagine Jesus, as Spengler also describes him, as being such an 'idiot', living in his own private reality, moving within a different realm, unable to comprehend why he was being laughed at, and eventually crucified; unable to understand what threat he posed, not to Rome but to the Pharisees; unable to comprehend why they refused what he offered, with such benevolent innocence.
Who could refuse such wealth and love? He just did not get-it.
He became a 'hero' all children could be inspired by, before adulthood set in, with its cruel pragmatic reality-checks; a gullible clown they liked to be around.

Messianic figures are unheard of in Aryan spirituality. There is nothing to redeem when all are a manifestation of their past, and responsible for their every choice; when all participate in their own fate. Nature's indifference finds no call to 'escape it' through delusion, only one to endure and surpass, as much as possible, what you've inherited; there is no escape in mental fabrications, and linguistics - logos was not the word of divinity, no secret code exposing god's mind, but a human word referring to speech, reason, and causality.

The Messiah is always doomed to fail...unless a clever prophet, like Paul, intervenes to corrupt his message, by making it more pragmatic; more digestible by the masses - like an icon needs a good agent to sell a fabricated extraordinary image of him, to needy minds; one gifted in the 'magical' arts of spin-doctoring..

It was, and is, inevitable that Zarathustra returns to his mountain cave, when he realizes the 'people' are not ready for his message - because they never will be, and can never be, and he was a fool who isolated himself from their midst, losing all contact with what life, as these people represented it, truly is.
Madness is a kind of detachment from reality, and only a madman would think he was a redeemer of men, and a representative of the absolute.

Words have the quality of being flexible to nuanced corruptions, that slightly modify their relationship to what they originally referred to - the process is so subtle that it goes unnoticed, until the mind loses all contact with reality and begins living inside itself; surrounded by ghosts, and those who share in similar wounds, requiring care and comforting.
Isn't that how cults begin?
This process can be aided by a traumatic experience, triggering the brain's defensive role, sending consciousness into a self-induced state of isolation.
I've described this in relation to gazelles being eaten alive by lions - they stop struggling, after a while, as the pride gathers and begins ripping flesh from its body - a serenity falls over them....like the one witnessed in Church gatherings. I've seen it in documentaries, and in real life.
Visit a hospital's palliative ward - under the narcotics, there's a serenity about the death process.

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PostSubject: Re: Abrahamism Abrahamism  - Page 7 EmptyMon Jun 03, 2019 9:10 pm

de Benoist, Alain wrote:
Judeo-Christian monotheism developed a negative anthropology because it is a negative religion. An anti-religion

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PostSubject: Re: Abrahamism Abrahamism  - Page 7 EmptyWed Jun 05, 2019 6:34 pm



But, verily, I say unto you, that God has not died. We've cut him into pieces, each secreted away in the pocket of men, holding unto it as a holy sacrament.
Now we walk the earth, our gaze held high with a part of the one-god, as if we know him - each one of us a representation of the whole, when only a piece we hold and hide in the privacy of our mind.
He has not died, for no idea is ever dead, if one man saves salvation in their head - inflating it into a god-head.
He has died as a tangible god, and risen, cleansed and rejuvenated by death; sanctified to walk the earth as pure idea.
We now consume him, piece by piece, taking him into ourselves, so that no man could ever kill him ever again.

Was not Zarathustra destined to fail, the moment he came out of his cave, and descended down the mountain?
Had he not already suffered defeat when he thought himself ready to bring his message to the people?
Was he not the harbinger of god's reincarnation when he declared him prematurely dead, as they did the Messiah?
Who has the blade that can cut through a thought; to slice through an idea?
Who can murder what has never lived, but only thought it did, feeling guilt where none is warranted?

Did not Socrates regret seeding the minds of Athenian youths with ideas that would turn them into tyrants?
The premature demise of god, was such a seminal event, worthy of regret - for when all was lost men declared themselves gods, and floated above the ground, their heads in the clouds, making a spectacle of themselves.
What could be worse than death, if not insanity; what is worse than the loss of life, if not the loss of dignity?

No, god is not dead....he's reborn into a million tiny pieces - ornamentally collected by the lost; a token of their 'self-discovery'.
He is resurrected and baptised, bearing a million different names - each man has made himself a godfather.

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PostSubject: Re: Abrahamism Abrahamism  - Page 7 EmptyFri Jun 07, 2019 10:18 am

The natural defensive impulse of the Magian Abrahamic was to ridicule the concept of the 'superman'.
We see this clearly in the comic-book depictions of Superman. Originally a 'villain', sold as propaganda to mostly young boys of European decent.
Then the strategy morphed, acquiring a more insidious, esoteric, methodology.
The lessons passed on are evident.

This is what I wrote years ago on the topic - I think I posted it in the thread [You must be registered and logged in to see this link.]

Satyr wrote:
Superman
♣
Jerome ‘Jerry’, Siegel and Joe, Shuster are the two Jews who invented the character of Superman. The name is an anglicised version of the German Übermensch.
Is it shocking to discover how the original Jew conception was of a villain? An indirect assault against Nietzschean and subsequently Nazi conceptions of their idealized ‘supermen’.
To make it more marketable to an American public of mostly young, boys, of European ancestry, they changed his moral alignment into a ‘good guy’, but made him a protector of all the slavish, Judeo-Christian, herd-moralities their kind depends upon to remain relevant.  

♣
[ Vids: Scenes – Superman]
Another one of those comic-book productions with the same message: if you have extraordinary qualities, you must surrender them to the service of the mediocre.
Remember The Matrix? Those ‘awakened ones’ had to risk their lives, their newly acquired freedom in order to save the still slumbering sleepers, some of which refuse to wake-up, for no apparent reason.
The morality is so ingrained in the majority that it is logical, in harmony with their world-view – it has become ingrained in their psyche, requiring no justifications. Batman resists the Joker's taunts. He serves the people – the very ones that would condemn him to jail if they were given the opportunity.
In this case the lie is reversed. His real face is Batman, his mask is Bruce Wayne.
Same thing applies for Clark Kent and his alter ego, Superman. He must wear his real face, glasses excluded, when he is himself, because the inferior ones will not forgive him his incredible advantages. He remains enslaved by their weaknesses. He is powerful only in comparison; only around a yellow sun, on earth, does he have extraordinary abilities; only in comparison to the earthlings, the average, the base is he Superman. When confronted by his own kind, those not indoctrinated in Modern American moralities, those living amongst the stars, he is ordinary... weak, because of his moral constraints.
He tolerated bullying as a child, when he could smash their heads without ever displaying anything supernatural about himself. But the movie producers will not have it – nothing hierarchical, that is not socioeconomically founded, is permitted expression. The message must be preserved and repeated: the superior must lower himself, degrade himself, and contain his advantages, permitting mediocrity the self-aggrandizing delusion of parity.
Political-correctness must be maintained and enhanced, so that continuously decreasing averages can be sheltered from reality. This self-constraint, this shameless humility, is his penance for being extraordinary, i.e., an alien, if not a mutant.
In one of the fight scenes with the female (Faora) from Crypton (Greek for ‘hidden’ – an allusion to the Spartan practice where, the story goes, youths were tested by releasing them into the wild, to survive using their wits, and where they were expected to soil their hands, for the first time, with the blood of a helot) Superman's moralistic weakness is revealed as ‘green’ envy; he is made weak before the guilt of producing envy in others.
Faora: You’re weak, son of El; unsure of yourself.
The fact [Beating up Cal-El] that you have a sense of morality and we do not gives us an Evolutionary Advantage. And if there's one thing that History teaches us it's that Evolution always wins.
Faora is a despicable version of a female warrior, presented as an ideal to the average man-child. A warrior princess: both attractive and strong; feminine, i.e., sexy and attractive, and masculine, i.e., strong, unyielding, unforgiving.
The producers neglect to mention that all have morals, and that Superman's just happen to be slavish, herd, Judeo-Christian, in nature. And of course, the movie ends with her defeat, because feminism cannot stand in the way of power, though it comes in a female form.
How else could it have ended? How else could it have been permitted to end?
Evolution loses. Human delusion and manmade artifices win. His true father is portrayed as an Ionian, confronted by the Dorian Zod.
Jor-El: What are you doing Zod? This is madness.
Zod: What I should have done years ago. These law makers with their endless debates have led Krypton to ruin.
Jor-El: And if your forces prevail you’ll be the leader of nothing.
Zod: Then join me. Help me save out race. We’ll start anew. We’ll sever the degenerate bloodlines that led us to this state.
Jor-El: And who will decide which bloodlines survive, Zod? You?
Zod: Don’t do this El. The last thing I want is for us to be enemies.
Jor-El: You’ve abandoned the principles that held us together; you’ve taken up the sword against your own people. I will honor the man you once were, Zod, not this monster you’ve become.

A dilemma that is supposed to cause doubt: who will be in charge after we get rid of this decay; who shall be crowned king?
The dilemma is resolved in a stalemate. If Jar-El cannot guarantee that his bloodline will pass-on, through Zod's cleansing, then nobody's bloodlines will be permitted to pass-on.
Jar-El agrees with Zod, but he has a secret, plan. He is a hypocrite. He has already increased his own bloodline's survival using clandestine means, and so will never become second to Zod and his clan. Jar-El is a hypocrite. He abandons his ‘together’ to decay, prefers their demise rather than siding with a man he agrees with but cannot accept his rule, having already made plans to preserve his own bloodline, in secret. Does this sound familiar? Sounds like the Old Testament.  
A repetition of the ‘madness’ accusation, reminiscent of that other anti-Doric film 300. Sparta, in that case was described by the Persian emissary as ‘mad’ for having rejected the Persian king’s offer.
Here Jar-El repeats the accusation, reinforcing it as one applicable to the Doric world-view. The question hovers in the air between them, and between the screen and the audience: "Who will decide which bloodlines survive?" And because no decision can be made (who would dare take the responsibility; who would dare expose his selfishness?), decay must be permitted to continue – if not communal survival, then communal suicide.
Jor-El, as a representative of the decay, the one who made it possible and allowed it to reach its end, surrenders himself to the inevitable, unable to make a choice, to sacrifice to be brave, discriminating and selfish. He is caught in the Athenian verbosity of Socratic scepticism.
No absolute can be decided upon so letting the course of time sweep man away is the only ‘moral’ thing to do. When he saves his son, it is for a greater good. He must veil his masculine masterly egotism in a slave's humble duplicity.
Civilization must be preserved, by remaining loyal to shared bonding principles.
Here, the Ionian plays on the Doric psychology. He wants him to stand-down, in submission to the law, or left with, as he says, ‘nothing’. The ‘no-thing’ implies that without the herd no man, no group of men has anything worth preserving – a manipulation of social instincts and an allusion to a more-is-more anti-Doric perspective.
Zod is left with ‘nothing’, only within the value judgements of Jor-El.  
The only acceptable morality being that "we either ascend together or descend as one".
Because this together is what causes the descent to begin with; herd morality infused with its own inevitable decay.
The many will, and must, overpower the one; quantity will destroy or imprison or degrade quality; all will be offered love, respect, compassion, and the rights all men are given by Divine providence, propagating unfit mutations that weaken the whole and lead it to its demise.
Superman is a contradiction. He lives because his own father had to moralize, his egotistical selfish choice. He had to make it ‘profound’, by connecting it to some ‘higher ideal’, with no substance; he had to dehumanize it. The moralistic infection is clever, insidious, and duplicitous.
Life (survival) takes second place to its irresistible imperative –like Abraham with the knife at his son's throat. Before the authority of a divine calling, a shared code, nothing can stand, viz., neither civilization, nor honesty, nor consciousness, nor nobility; not even blood.
The mindless audience sits there, eyes wide, sucking-in this often repeated message. They enjoy the explosions, the special effects, the sound quality, knowing that all will turn out well in the end; in the meantime being inculcated with a comforting, self-serving (selfish) message of duplicitous selflessness. They exit the theatre feeling lighter: evil will not win, their secret is safe. Nested within shared lies; what matters is indiscriminate togetherness. Not even a Superman, from an alien planet, can escape the gravity of that emotional Black Hole.

♣
The current version of Superman is a messianic wet-dream.
An alien – not a human mind you – unites mankind. He does not conquer, lead, nor take advantage of his superiority; he dedicates it to serving the weak. Moses in tights.


Of course the typical modern mediocre mind  - perhaps affected by the propaganda - can only approach the concept of an 'overman' as a threat on their preferred  herd-psychology.
Like many concepts most have come in contact with through Nietzsche prose - leaving much room for all kinds of interpretations - the idea of an overman has been defined in Nazi terms - a master of mankind, lording over us all.

The idea is about overcoming man by overcoming species survival obsessions, or the paradox of being the manifestation of what subsequently leads to an inevitable end.
Like everything aphoristic and vague, it allows the mind of the mediocre to go wild with speculative projections.
Hitler chose to define it in terms of his political agenda - his master/slave hierarchies - in agreement with natural order.  
This triggered the herd instincts of the majority, who idealized equality - artificial parity produced by eugenics and social engineering, not called 'eugenics' but renamed to a more vague concept, i.e., 'nurturing'.  
Their duplicity covered in the vagueness - obscurantism synthesizing the disharmonious; the symbol standing in-between and in the way, as if it were clarifying and revealing when it is concealing the dissonance it encompasses - occultism.  
The word/symbol, in Nihilism, becomes a semiotic concealment, i.e., semiotics. It stands before the subjective mind, and the objective, indifferent world. A glass, with the side facing reality blackened, converting it to a mirror - reality is 'evil', nature is 'dark'...all light comes form the inside, outward - projection of godliness, the absent absolute is exposed as a 'human, all too human', abstraction.
Such minds see themselves reflected back to them - sometimes the glass is intentionally warped to give a selectively warped perception of self - like the ones found in amusement parks and [You must be registered and logged in to see this link.].

This reminds me the Joker - [You must be registered and logged in to see this link.]

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PostSubject: Re: Abrahamism Abrahamism  - Page 7 EmptyMon Jun 10, 2019 7:43 am

The Abrahamic influence behind determinism becomes fairly obvious when you consider the parallels with God foreknowing - and forebidding. But, Abrahamism is this upside down, out of this, world, where free will becomes a 'granted' thing; said to exist.

Where previously in 'Pagan' religions one was a nexus of all their own power, and shamans appealing to Gods are only like self-crumbling dams, holding back and letting forth, Abrahamism has the nexus as God. 'Alpha and Omega'.
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PostSubject: Re: Abrahamism Abrahamism  - Page 7 EmptyWed Jun 12, 2019 9:02 pm

Spengler, Otto wrote:
All the elements of the Magian metaphysic are to be found in Spinoza, hard as he tried to replace the Arabian-Jewish conceptual world of his Spanish masters (and above all Moses Maimonides) by the Western of early Baroque. The individual human mind is for him not an ego, but only a mode of the one divine attribute, the “cogitatio” — which is just the Pneuma. He protests against notions like “God’s Will.” His God is pure substance and in lieu of the dynamic causality of the Faustian universe he discovers simply the
logic of the divine cogitatio. All this is already in Porphyry, in the Talmud, in Islam; and to Faustian thinkers like Leibniz and Goethe it is as alien as anything can possibly be.
(Allgem. Gesch. d. Pbilos. in Kultur der Gegenwart, I, v, p. 484, Windelband.)

It is the Magian spirit - i.e., Abrahamic - that seeks to hide motive in the 'object', allowing the subject its 'purity'.
Triangulation is what judgement is - all values and value-judgements, being a product of a triangular relationship between subject/object/objective.
The objective can be replaced by a standard of measurement, agaisnt which the relationship subject/object is revealed.

Without a triangulation there is no judgement.
Magian spirit wants to hide its judgement, revealing motive, by projecting the subject's objective - i.e., ideal/ideology - within the object, renaming it divine as part of a pretentious justification.

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PostSubject: Re: Abrahamism Abrahamism  - Page 7 EmptyThu Jun 13, 2019 6:47 am

e.g., the Aryan spirit knows not about salvation and of a world - cosmos - requiring redemption.
This is a purely Magian, i.e., Abrahamic psychosis, expressing a distaste for a world it may profess to affirm.
The Abrahamic secretly wants to escape a reality that terrifies him/her with its uncertainty.
He projects into world his motive, and then declares it to be a universal intrinsic quality - sanctifying it by detaching it from everything tangible, and empirical.
The universe is now innately attuned to produce a Messiah, that will come to 'redeem him, the 'chosen' true believer, not everyone. But to hide his subjective motive he makes it a universal truth.
Subject is purified as innocent - the world is the source and he is but a part of it - uniformity of guilt.
Object - world - and the subject's objective - motive - merge.

Similarly, the subject projects into inanimate matter his own conciousness and then declares it an intrinsic occult quality, thusly hiding his own culpability.
Universe is declared conscious, alive, so as to hide the Abrahamic's motive through his projection - becoming communal to validate it.
Motive is unloaded upon universe, to hide the culprit and his organic motives, i.e., base, animalistic - survival at all costs.

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PostSubject: Re: Abrahamism Abrahamism  - Page 7 EmptySun Jun 23, 2019 8:21 am

Abrahamism is the inheritor of Zoroastrianism. We can only assume that the Semites came in contact with it during their contact with the Persians, adopting and assimilating to their requirement their monotheism.
Spengler referred to the Abrahamic trio, i.e., Judaism, and its two offshoots Christianity and Islam, as Magian, including their source, Zoroastrianism.
Nietzsche adopted the Zoroastrian prophet Zarathustra as a literary vehicle representing the Messianic type – the one who ‘descends’ down to the masses to ‘save them’ from themselves, and who is subsequently rejected. A tale repeated in the New Testament, replacing Zarathustra with Jesus.      
Wikipedia wrote:
Magi (/ˈmeɪdʒaɪ/; singular magus /ˈmeɪɡəs/; from Latin magus) denotes followers of Zoroastrianism or Zoroaster. The earliest known use of the word magi is in the trilingual inscription written by Darius the Great, known as the Behistun Inscription. Old Persian texts, predating the Hellenistic period, refer to a magus as a Zurvanic, and presumably Zoroastrian, priest.
Pervasive throughout the Eastern Mediterranean and Western Asia until late antiquity and beyond, mágos was influenced by (and eventually displaced) Greek goēs (γόης), the older word for a practitioner of magic, to include astronomy/astrology, alchemy and other forms of esoteric knowledge. This association was in turn the product of the Hellenistic fascination for (Pseudo‑)Zoroaster, who was perceived by the Greeks to be the Chaldean founder of the Magi and inventor of both astrology and magic, a meaning that still survives in the modern-day words magic and magician.
In Chapter 2 of the Gospel of Matthew, ‘μάγοι’ from the east do homage to the newborn Jesus, and the transliterated plural "magi" entered English from Latin in this context around 1200 (this particular use is also commonly rendered in English as ‘kings’ and more often in recent times as ‘wise men’). The singular ‘magus’ appears considerably later, when it was borrowed from Old French in the late 14th century with the meaning magician.
The affinity of the magian spirit with 'magic' and magical forces, or miracles, is evident in the common ancestry.
The Greek term is goēs (γόης), which literally translates as charmer, enchanter, usually used to refer to seductive males. The element of sexual seduction is its underlying pathos.  

Wikipedia wrote:
Zoroastrianism, or Mazdayasna, is one of the world's oldest religions that remains active. It is a monotheistic faith (i.e. a single creator God), centered in a dualistic cosmology of good and evil and an eschatology predicting the ultimate destruction of evil. Ascribed to the teachings of the Iranian-speaking prophet Zoroaster (also known as Zarathustra), it exalts a deity of wisdom, Ahura Mazda (Wise Lord), as its Supreme Being. Major features of Zoroastrianism, such as messianism, judgment after death, heaven and hell, and free will may have influenced other religious systems, including Second Temple Judaism, Gnosticism, Christianity, Islam, and Buddhism.
With possible roots dating back to the second millennium BCE, Zoroastrianism enters recorded history in the 5th century BCE. Along with a Mithraic Median prototype and a Zurvanist Sassanid successor, it served as the state religion of the pre-Islamic Iranian empires for more than a millennium, from around 600 BCE to 650 CE. Zoroastrianism was suppressed from the 7th century onwards following the Muslim conquest of Persia of 633–654. Recent estimates place the current number of Zoroastrians at around 190,000, with most living in India and in Iran; their number has been thought to be declining. However, in 2015, there were reports of up to 100,000 converts in Iraqi Kurdistan. Besides the Zoroastrian diaspora, the older Mithraic faith Yazdânism is still practised amongst Kurds.
The most important texts of the religion are those of the Avesta, which includes the writings of Zoroaster known as the Gathas, enigmatic poems that define the religion's precepts, and the Yasna, the scripture. The full name by which Zoroaster addressed the deity is: Ahura, The Lord Creator, and Mazda, Supremely Wise. The religious philosophy of Zoroaster divided the early Iranian gods of Proto-Indo-Iranian tradition, but focused on responsibility, and did not create a devil per se. Zoroaster proclaimed that there is only one God, the singularly creative and sustaining force of the Universe, and that human beings are given a right of choice. Because of cause and effect, they are responsible for the consequences of their choices. The contesting force to Ahura Mazda was called Angra Mainyu, or angry spirit. Post-Zoroastrian scripture introduced the concept of Ahriman, the Devil, which was effectively a personification of Angra Mainyu.
Zoroastrianism's creator Ahura Mazda, through the Spenta Mainyu (Good Spirit, ‘Bounteous Immortals’) is an all-good ‘father’ of Asha (Truth, ‘order, justice’), in opposition to Druj (‘falsehood, deceit’) and no evil originates from ‘him’. ‘He’ and his works are evident to humanity through the six primary Amesha Spentas and the host of other Yazatas, through whom worship of Mazda is ultimately directed. Spenta Mainyu adjoined unto ‘truth’, oppose the Spirit's opposite, Angra Mainyu and its forces born of Akəm Manah (‘evil thinking’).
Zoroastrianism has no major theological divisions, though it is not uniform; modern-era influences having a significant impact on individual and local beliefs, practices, values and vocabulary, sometimes merging with tradition and in other cases displacing it. In Zoroastrianism, the purpose in life is to ‘be among those who renew the world... to make the world progress towards perfection’. Its basic maxims include:
• Humata, Hukhta, Huvarshta, which mean: Good Thoughts, Good Words, Good Deeds.
• There is only one path and that is the path of Truth.
• Do the right thing because it is the right thing to do, and then all beneficial rewards will come to you also.
The adoption and assimilation of Persian Zoroastrianism by Afro-Asiatic tribes - such as the Semites and Arabs – has helped them lay claim to Indo-European heritage. Through the linguistic magic of Zoroastrianism all become honorary Indo-Europeans and are reborn as ‘saved’ from their own heritage. The ‘magical act continues in a form of transmutation, as the alien tribes attempt to physically integrate with their host, so that all that remains of their ‘past’ is forgotten or assimilated into their religious nihilism. We can seek the origins of Zionism here, as well.

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PostSubject: Re: Abrahamism Abrahamism  - Page 7 EmptySun Jun 23, 2019 9:14 am

Zoroastrianism [You must be registered and logged in to see this link.]...the 'true words of Zarathustra.

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PostSubject: Re: Abrahamism Abrahamism  - Page 7 EmptyTue Jul 02, 2019 11:27 am

Fustel de Coulanges, Numa Denis wrote:
The calendar was regulated neither on the course of the moon nor on the apparent course of the sun. It was governed solely by the laws of religion, mysterious laws, which the priests alone knew. Sometimes religion required that the year should be shortened, and at other times that it should be lengthened. We can form an idea of primitive calendars, if we recollect that among the Albans the month of May had twelve days, and that March had thirty-six.

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PostSubject: Re: Abrahamism Abrahamism  - Page 7 EmptyFri Jul 05, 2019 7:15 am

Andrew Fraser in his book The WASP Question offers a less severe explanation for why Anglo-Saxons developed a culturally suicidal attitude when compared to Heisman's.
From how each man treated this insight we can glean the level of their esoteric understanding. Heisman killed himself at the steps of his university, unable to bear the Nihilism, he had been exposed to – he justified his act by claiming that he has to remain true to his Judaic identity and embrace the void. Andrew, on the other hand, has a more a more 'optimistic' reaction, identifying the reasons with altruism, and so he still lives with the knowledge. I think the Biblical allegory can shed some light on the matter.
As I've said countless times, the story of Jesus explains the essence of Nihilism, as it pertains to its first emergence as 'spirituality, becoming Religion, in the strictest sense of the word.
The story of Jesus concludes with the 'hero' dying, in the service of his beliefs, contradicting his heritage, and then being reborn as pure spirit.
The metaphorical transformation describes the death of the body – genetics – and the birth of the idea – memetics. Both could not coexist within the same organism, as this is clearly represented by Jesus' mixed race and mixed cultural identity - two incompatible world attitudes – represented by Hellenism, through the Romans, and Judaism, through the Semites cannot synthesize, therefore the body, Hellenism, must be sacrificed for the ideology to be reborn as eternal.
What symbolically dies is the sequence of genes extending as memes, reborn as memes extending genetically – inversion is an indication of Nihilism. Top<>Down emoting, replaces Bottom<>Up reasoning.
This rebirth is symbolized with a new name – what has died as a gene/meme identity, and what has been reborn is a meme with no genetic identity. We see this clearly in our modern identity crisis.
How does this relate to Protestants? For this to be fully understood we must first accept the absence of absolutes. What we have here is a degree of self-abnegation. This is obvious in the fact that the body can be denied but it does not disappear. The idea cannot survive without an organic host. Nihilism acquires the strategy of parasitism.
If we put this in historical contexts then we realize that Catholicism and Orthodoxy – as well as Judaism – have not entirely distanced themselves from their genetic roots – Both the Holy Roman Empire and Byzantium claimed to be continuations of the Roman Empire; they had not entirely abandoned their genetic roots, though they had diluted them and warped them beyond recognition, producing a monstrous antithesis – a mind/body dissonance that managed to survive through self-deceit and compartmentalization.
The separation of mind/body cannot be total, because this leads to a quick end. So, the meme is cognitively isolated from the genetic body (brain) it infects creating a zombie-like entity characteristic of all Nihilistic variants. Catholicism, Orthodoxy, and Judaism, still retain a corrupted relationship with their genetic past.
Protestantism, on the other hand, has gone a step further, and this is represented in their identity as 'protesters' of Rome's authority, ideologically distancing themselves further from their pagan ancestry, stretching their weak ties with their own genetic past.
Protestantism ideologically 'purifies' (Puritans) itself by distancing itself from the last corrupted connections to their genetic history, by protesting these connections and adopting an anti-nature identity. This explains why Liberalism has become, for the Anglo-Saxons, their defining ideology – an extension of their Protest against the Vatican – and Byzantium – has evolved to be a protest against all remaining genetic connections to their genetic past – they want to be fully 'spirit', i.e., ideological entities, identified by 'freedom' – freedom from their physicality, their past.
Clearly, when the Persians adopted Zoroastrianism they severed their ties to their Aryan past, making them vulnerable to Islam, as another form of Abrahamic Nihilism; Semites ceased to be Semites when they become Jews; the Arabs ceased to be Arabs when they converted to Islam; modern Greeks ceased to be Hellenes when they integrated Christianity into their identity.
As it pertains to modern-Greeks, their identity has been inverted and corrupted by two incompatible memes – one of which, the most recent, modern, severs all ties with their genetic past. They are Greek in name-only. They've been 'reborn' as a purified meme, contradicting their genetic heritage, not extending and enhancing it. Yet, their association with Byzantium – Romans as they called themselves still retains an association to geography and to shared blood, which is absent in the Anglo-Saxons, who want to deny and distance themselves from their past, immersing themselves into a uniformity. Their shame has yet to find a way to become proud, as it has for the Jews. I think the reason for this is the connection of Catholics, Orthodox Greeks and Jews to an ancestral geographical area, retaining a tenuous connection to memes they've rejected but are still retained in a corrupted form. For example, Hellenic polytheism has converted to a multiplicity of saints, encompassed within the singularity of a one-God; ancient traditions, such as sacrificing goats to cleanse the city of 'evil spirits' are still performed by Modern Greek Christians in a corrupted form. They still feel an association within their compartmentalized psyche, just as a schizophrenic experiences – in moments of lucidity – a cohesive self.
As peoples become increasingly ‘cosmopolitan’ – in the Modern sense – they will distance themselves from the earth, from their heritage, becoming increasingly more like the Anglo-Saxon Puritans, i.e., peoples with no past, no genetic identity, and no spirit – entirely ideological, memetic. This has become the Anglo-Saxon suicidal world-mission; a messianic mission where they do convert their historical shame into a new-age pride.

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PostSubject: Re: Abrahamism Abrahamism  - Page 7 EmptySun Jul 07, 2019 7:54 am

Heisman, Mitchell wrote:
Marx is probably the most influential modern example of the famous (and infamous) Jewish proclivity for the left wing socialistic causes. His vision of a communist culmination of human history that resolves the contradictions of the capitalistic world by turning it upside down was nothing less than a nineteenth century updating of the primal archetype of the first revolution: the Mosaic inversion of the Egyptian pyramid-hierarchy. Marxism could thus be interpreted as a ‘secularization’ of a Biblically based, messianic Weltanschauung. The issue behind secularization concerns the origin of ‘modern’ values. If reason, in itself, cannot decide fundamental values then so-called ‘secular’ values cannot be fundamentally rational.
The traditional idea of secularization, most strongly associated with Nietzsche, claimed that the modern idea of progress and its egalitarian values were residues of belief in God; Biblical values without Biblical faith. Modern egalitarianism and modern progress, in his view, were secularizations of Biblical values. And at the root of Biblical values was the slave morality that glorified Jewish national political failure.

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