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Lyssa
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Lyssa

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PostSubject: Re: Traditionalism Traditionalism - Page 2 EmptyTue Sep 17, 2013 6:55 pm

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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Lyssa
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PostSubject: Re: Traditionalism Traditionalism - Page 2 EmptyTue Sep 17, 2013 7:16 pm

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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Lyssa
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PostSubject: Re: Traditionalism Traditionalism - Page 2 EmptyWed Nov 06, 2013 2:11 pm

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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Lyssa
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Lyssa

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PostSubject: Re: Traditionalism Traditionalism - Page 2 EmptyWed Nov 06, 2013 3:07 pm

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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Lyssa
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PostSubject: Re: Traditionalism Traditionalism - Page 2 EmptyWed Jan 01, 2014 1:37 pm

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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Lyssa
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PostSubject: Re: Traditionalism Traditionalism - Page 2 EmptyTue Feb 25, 2014 4:06 pm

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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Lyssa
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PostSubject: Re: Traditionalism Traditionalism - Page 2 EmptyTue Feb 25, 2014 4:14 pm

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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Lyssa
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PostSubject: Re: Traditionalism Traditionalism - Page 2 EmptyTue Apr 01, 2014 10:31 am

(c. heathen)

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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Lyssa
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PostSubject: Re: Traditionalism Traditionalism - Page 2 EmptyFri Apr 18, 2014 5:02 pm

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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Lyssa
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PostSubject: Re: Traditionalism Traditionalism - Page 2 EmptyMon Sep 22, 2014 8:24 pm

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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Lyssa
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Lyssa

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PostSubject: Re: Traditionalism Traditionalism - Page 2 EmptyFri Oct 31, 2014 5:49 pm

Excellent paper:

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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Lyssa
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Lyssa

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PostSubject: Re: Traditionalism Traditionalism - Page 2 EmptySat Dec 06, 2014 5:05 pm

Zero, the place-holder and its literalization:

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All books by Robert Kaplan are thoroughly interesting.

This one, from 'A Natural History of Zero' and the abstraction of numbers.


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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*


Last edited by Lyssa on Thu Jul 21, 2016 2:47 am; edited 1 time in total
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Lyssa
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PostSubject: Re: Traditionalism Traditionalism - Page 2 EmptyMon Jan 12, 2015 7:20 pm

He's a collector...

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Kvasir
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PostSubject: Re: Traditionalism Traditionalism - Page 2 EmptyWed Jan 14, 2015 5:02 pm

Lyssa wrote:
He's a collector...

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This is a truly excellent find Lyssa.
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Anfang

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PostSubject: Re: Traditionalism Traditionalism - Page 2 EmptyWed Jan 14, 2015 5:04 pm

Yes it is.
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Lyssa
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PostSubject: Re: Traditionalism Traditionalism - Page 2 EmptyWed Apr 01, 2015 7:02 pm

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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Lyssa
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PostSubject: Re: Traditionalism Traditionalism - Page 2 EmptySat Apr 18, 2015 8:46 pm

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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Lyssa
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PostSubject: Re: Traditionalism Traditionalism - Page 2 EmptyThu Apr 30, 2015 7:01 pm

From Willigut's 'The Secret King'.

The esoteric circuit: the 'geometry of power'.


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0 - non-differential primordial

1 - differential prima matter, energy unit

2 - spirit in energy, to and fro dual rhythm of breath

3 - will, instability and disequilibrium

4 - equilibrium, structure, pyr/fyr/fire - pyramidal form, be-ing

5 - phenomena and becoming

6 - six, sex - generation, will into action

7 - action become law, wisdom

8 - law forms structure, discipline, time-resistant force

9 - max. form, code, force become power.

10 - the hidden seed of the cycle - the "leap" of the spire - 10, 100, 1000...

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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Lyssa
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PostSubject: Re: Traditionalism Traditionalism - Page 2 EmptySun Jul 26, 2015 12:00 pm

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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Lyssa
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Lyssa

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Traditionalism - Page 2 Empty
PostSubject: Re: Traditionalism Traditionalism - Page 2 EmptyThu Aug 06, 2015 4:27 am

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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Lyssa
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Lyssa

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PostSubject: Re: Traditionalism Traditionalism - Page 2 EmptyThu Sep 03, 2015 7:55 am

For some select articles.

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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Lyssa
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Lyssa

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PostSubject: Re: Traditionalism Traditionalism - Page 2 EmptyFri Oct 02, 2015 5:13 pm

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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Lyssa
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PostSubject: Re: Traditionalism Traditionalism - Page 2 EmptyMon Oct 12, 2015 12:47 pm

Dwarves.

Quote :
"The mysterious, magical, artisanal and sexual characteristics of dwarves are more fundamental to their mythic nature than their size. There are conflicting reports on the size of the dwarf, and there is a rather disconcerting confusion as to whether dwarves are in fact fingerlings or giants, or both—Alice-like, very large and very small. Jung comments that this “[. . .] liking for diminuitives on one hand and superlatives on the other” is “[. . .] connected with the queer uncertainty of spatial and temporal relations in the unconscious,” and he notes that Goethe says of the Kabeiroi that they are “‘little in length / mighty in strength’” in magic, healing, and artisanry (Jung, CW 5: 408). Motz points out that the word dwarf is related both to the “Old Indian dhvara, a demonic being, and to an Indo-European root *dhver- with the meaning of ‘damage’” (Motz 117). It is more likely that the size of the chthonic phallic cohorts, whether abnormally large or small, taken together with images of ugliness, lameness, and deformity, represent the image of a race implacably other (Jung, CW 5: 183). The dwarf is perhaps more prevalent in Scandinavian and German mythology and folklore than that of any other region, though dwarf tales occur in Egypt and the Middle East, India, Asia, Polynesia and Africa (Thompson, Motif-Index 103).

According to the Icelandic skald (bard) Snorri, composer of the Edda, the abode of the Dark or Black Elves, who are dwarves, is “[. . .] in the earth, and they are darker than pitch” (MacCulloch 120). Of their creation, the Edda speaks of an ur-being, the giant Ymir, who was made of a kind of yeast that brewed itself out of ice melted in the origin chaos. Frost-giants and other beings were generated from him. His great-grandsons Odin, Vili and Ve killed him, and from his flesh was formed the earth, the sea from his blood, the rocks from his bones, and gravel and stones from his teeth. The dwarves came alive in the earth of Ymir’s dismembered body, or underneath it, “like maggots in the flesh”. Remembering their presence, the gods gave them human form and understanding. They still inhabit the earth and the stones.

Thus, the dwarves are among the oldest-created—if not “older than dirt,” then of an age with it. They are not born of sexual union. Indeed in Norse myth their creation is almost an afterthought. Dwarves, like the first men, are born out of dirt (Jung, CW 5: 279). The phallic dwarves replenish their own generations by fashioning them of clay or mud. Jung observes that “[t]he Latin lutum, which really means ‘mud,’ also had the metaphorical meaning of ‘filth’” i.e. excrement (CW 5: 279). In similar imagery, the creation myths of the Native North Americans often concern a succession of animals diving into the primeval flood waters to secure in their claws bits of mud which magically expand to form the earth (Dundes 277). According to Alan Dundes, this mud must be equated with feces and anality, thereby, he argues, demonstrating the origin of the “earth-diver” myth in the male’s envy of the female’s procreative power in creating life out of her body. By necessity, male creation out of the body is anal (279). (Jung also mentions the creative aspect of micturation in the Vedas [CW 5: 322], and Bachelard cites the medieval writer Theophilus, who “recommended that iron be tempered ‘in the urine of a he-goat or a red-haired child’” [Earth and Reveries of Will 109]).

Dundes cites Roheim’s theory that primitive myth recalls the “basic” dream: the dream of falling into a hole that every dreamer seems to experience, “[. . .] characterized by a ‘double vector’ movement consisting both of a regression to the womb and the idea of the body as penis entering the vagina” (285). Roheim regards the earth-diver myth as an erection fantasy of diving into the primeval waters of the womb of the Mother. In light of the incestuous connection of the chthonic phallic cohort with the Great Goddess expressed in the Kabeiric mysteries, I would suggest that the phallic fantasy attributable to the earth-diver must in the case of the earth-generated dwarf be seen more precisely as evidence of the deep connection between Mother Earth with her sons, in a sacred sexuality that reveres both the womb and phallus as numinous. The image of the dwarf-deities is a representation of the specifically magical and supremely effective powers of the chthonic phallic over matter, creative powers that are effected in collaboration with the feminine rather than in differentiation or opposition to it, as is required by Neumann’s notion of the solar phallic. The mytheme of the (male) offspring (Kronos) collaborating with the mother (Gaia) from within the womb in association with male powers (the Telchines) also provides a mythic example of Jung’s observation of the alchemical principle that as the “female lies hidden in the male, so the male lies hidden in the female” (CW 5: 324). Indeed, the smith is an alchemist.

The dwarf’s abode is under the mountain, in the mine. Eliade mentions the “primitive conception of mineral embryology,” in which stones and ores grow in the womb of the Earth and engender precious stones (The Forge and the Crucible 49). For example, an Indian treatise on precious stones “distinguishes diamond from crystal by a difference in age expressed in embryonic terms: the diamond is pakke, i.e., ‘ripe’, while the crystal is kaccha, ‘not ripe’, ‘green’, insufficiently developed” (44). European natural science at the dawn of the age of Enlightenment preserved a similar tradition that “[t]he ruby, in particular, gradually takes its birth in the ore-bearing earth [. . .]. Just as the infant is fed on blood in the belly of its mother so is the ruby formed and fed” (44). Pliny reported that mines “were reborn” after being closed up and allowed to rest after exploitation. A similar belief seems to have been shared by African metallurgists. Like vegetal life, “Ores ‘grow’ and ‘ripen’” (45-46). This is the elemental world that is the dwarf’s domain.

In the myths of creation from earth/clay/mud, Dundes also traces the linkage of excrement with gold and money (“filthy lucre”), which inevitably recalls the dwarf metal-worker and earth spirit with knowledge of the precious metals (285). While the dwarf commands riches, he values them differently from humanity. This connection can be seen in the familiar Rumpelstiltskin tale, in which the daughter of a poor miller is obliged to spin straw into gold. A “little man” (represented by the illustrators of the tale as a dwarfish figure) appears to her in her distress, and takes payment from her to work the magic of spinning straw into gold. Seeing the pile of gold, the king decides he cannot find a richer woman anywhere, and promises to marry her if she will spin more straw into gold. The young woman has nothing more to offer the dwarf, so she offers him her first born once she is queen, a bargain he gleefully accepts. When she duly marries and has a child, the dwarf returns and demands payment unless she can guess his name. The ending of the story of course is that the young woman magically learns the name, and Rumpelstiltskin tears himself asunder from frustration. The little man shows all the characteristics of the mythic chthonic dwarf. He has magical knowledge of a technology involved with labor/making (spinning) and with gold as the most precious of earth’s products. Yet gold is not what is of most value to him, in contrast to the greedy king. He first takes as payment a necklace and ring, presumably adding these to the oft-mentioned dwarf treasuries, but what he wants is the child. Dwarves cannot procreate as humans can, and to obtain a child, the little man must resort to bargaining with the human. Why he wants the child the tale does not tell, but Rumpelstiltskin belongs with the dwarf folktale-type, 451, which identifies the magical and transformative and nurturing abilities of dwarfs, for example tale-type F451.3.3.1, “Dwarfs turn peas into gold pieces,” and tale-type F451.6.1.1, “Dwarf as godfather” (Thompson 103ff).

Although of the earliest generations of created beings, the dwarves have “no share in the ruling of the elements of nature or in the shaping of the world [but they] are vital partners in its maintenance and preservation” (Motz 91). And it is to the dwarf creator- divinities and their unique, magical powers of making that the gods must resort, for the dwarves have the power to create what the gods cannot. The dwarves of Nordic myth created hair of gold for Thor’s wife Sif to replace the hair the trickster-god Loki cut off. They also created the god Frey’s boar, which could run through water and gave off bright light. Thor’s miraculous hammer always struck true and returned to his hand when he threw it. Odin’s similarly reliable spear Gungnir and Högni’s unfailingly deadly sword, Dainslef were also made by the dwarves. They made Skidbladnir, the ship of the gods which the breeze always favored and Frey could fold up and put in his pocket; and they made Odin’s miraculously multiplying ring Draupnir (MacCulloch 121). The smooth, unbreakable fetter to restrain the monstrous Fenris-wolf was also made by the dwarves— out of things which had no existence: a woman’s beard, the noise of a cat walking, fish- breath, bird-spit (Motz 93).

Dwarves’ association with smithing is not restricted to metalwork. The connection between poiēsis and all creative making, including poetry, has already been noted. Jung remarks that the Daktyloi, “to whom the mother of the gods had taught the blacksmith’s art” are also associated with word-smithing. Thompson lists an Irish folkloric motif of the first poetry being written in imitation of the rhythm of anvil-blows. Jung notes that the dwarfish Daktyloi are said to be the teachers of Orpheus—meaning that Orpheus is among those initiated into their mysteries—and that they are the inventors of musical rhythms, “[h]ence the dactylic meter in poetry” (Jung, CW 5: 183, n. 15; Kerényi 86). Poetry of course is far more than simple word- smithing, and the close association of the dwarf smith with poetry is rather an expression of the dwarves’ magic and their connection with primordial creation. Moreover, myth tells us that poetic making is not for the faint of heart. In Nordic mythology, the dwarves kill the “man of wisdom” shaped out of the gods’ own spittle and brew his blood into mead that could create a skald (bard) of the man who drank it. “Hence poetry was called ‘the dwarf’s drink’” (MacCulloch 121-22). Powerful song is an element of many myths concerning the divine smith. Eliade offers many examples, noting that the Phoenician smith-god Chusôr “invented the art of ‘good speech’ and that of composing chants and incantations.” In Ugaritic texts the chanters are called Kôtarât,” a title having the same root as the name of the smith-god Kothar-wa-Hasis. In Arabic, “[. . .] q-y-n, ‘to forge’, ‘to be a smith’, is related to the Hebrew, Syriac and Ethiopian terms denoting the act of ‘singing’, ‘intoning a funeral lament.’” Similarly, “Odin and his priests were called ‘forgers of songs’” and the same theme is found among the Turco-Tartars and Mongols (Eliade, The Forge and the Crucible 98-99). Eliade also observes that “[t]he Sanskrit taksh, meaning ‘to create’, is employed to express the composition of the Rig Veda songs”.

The Rg Veda speaks of Brahmanaspati welding this world together “like a blacksmith” from the broken fragments of the dismembered corpse of Purusha, the “First Man” celebrated in Vedic hymns, who in effect explodes himself into fragments which become the countless manifestations of the world as we know it (Jung, CW 5: 178; Mahony 27). Jung refers to the self-sacrificing Purusha as a dwarf, a theme that survives in the fairytale motif of Rumpelstiltkin tearing himself apart (CW 5: 556, 182). Indeed, Eliade remarks that “creation is effected by immolation or self-immolation” (Eliade, The Forge and the Crucible 31). In many traditions, sacrifice assures the efficacy of the forge. Such was the purpose of the practice of burying an embryo beneath the forge to assure its effectiveness (Forbes 75).

The activity of the world-smith Brahmanaspati embodies the “prayer-word” which, manifested by the goddess of sacred sound and the creative energies channeled through it (Vac), forms the different poetic meters, giving order to space (Jung CW 5: 55- 57; Mahony 212-13). The Vedic poet-priests, receiving divine inspiration, used the meters to construct the hymns they sang in sacrificial ritual to re-make the world at every sunrise just as Brahmanaspati did at the beginning of the world. In connection with the power of sacred sound and poetry to manifest the physical world, it makes poetic sense that the Norse myths include the tradition that the primordial gods assigned to the dwarves the task of standing at the four quarters as pillars to hold up the fabric of the universe (MacCulloch 122).

As pillars of the sky, the dwarves literally support a universe they have not created. However, they create the thunderbolts of the sky gods. For this reason, Motz remarks that we must see them as servants of the ruling dynasty (91). Yet, they are primarily aligned with Earth, and it is from the Mother they have received their skills and the raw material which they transform through craft. The chthonic phallic dwarf has labored underground for millennia and with him the nurturing aspect of the male that works in collaboration with the life-bearing female. Our fairy tales reflect a human ambivalence of the greatest depth. Can one source of their continuing fascination be a living reminder that we must mind the balance? The primordial, perennial, ubiquitous dwarves remind us of the libidinous fire of desire and energy that stimulated the bursting of creation of the first body, Purusha. They also remind us of the sacredness of life and that its value can never be counted in gold." [Ciantis, Hephaestos]

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Traditionalism Traditionalism - Page 2 EmptySat Nov 07, 2015 5:11 pm

Very interesting thoughts. Thank you.
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PostSubject: Re: Traditionalism Traditionalism - Page 2 EmptyTue Dec 01, 2015 7:44 pm

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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PostSubject: Re: Traditionalism Traditionalism - Page 2 EmptyTue Feb 02, 2016 6:20 pm

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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PostSubject: Re: Traditionalism Traditionalism - Page 2 EmptyMon May 16, 2016 4:20 am

Small articles.

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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PostSubject: Re: Traditionalism Traditionalism - Page 2 EmptyMon May 16, 2016 4:38 am

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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PostSubject: Re: Traditionalism Traditionalism - Page 2 EmptyTue Jun 14, 2016 6:54 am

Some bits of the lost Celtic creation memory are in the [You must be registered and logged in to see this link.]

Quote :
"Eternal Quiet.
Not even the sound of the restless, stirring, dark waters could be heard.
Then, a great spiraling strain of Melody moved across the endless waters. Subdued at first, then quickly gathering momentum until it reached a great crescendo. And, then, there was Life! But the Melody did not stop. It continued its song, filling all of Creation with its divine harmony.
And so it continues today,
for all those who listen. On the oak, grew a plant whose seeds were formed of the foam tears of the sea.
To sustain her, Eiocha ate the seeds,
these white berries, and they were transformed within her.
Eiocha grew heavy with child and gave birth to the god, Cernunnos. Giants
They were the gods and they ruled the universe, living in the sky, while protecting the earth.
They never stepped on earth, but during Hoarfrost, the first snow on earth, a giant came to Earth for the first time.
As he set foot on the ground, flames erupted, and all of earths great beauty was destroyed.
His body than melted and formed the earth we now know.
The forests were formed by his locks of hair.
His mammoth bones became the mountains and hills,
and his skull, the crystal blue sky. Myth 3: Hoarfrost Myth 2: Eiocha &
The Tree Creation of Cernunnos Myth 4: Cycle of the Invasions The Mythological Cycle

Throughout the Celtics early history, they were invaded by five waves of groups.
-The Partholan’s
-The Nemed’s
-The Firbolgs
-The Tuatha De Danann, or People of the god Dana.
-And finally the Milesians (Sons of Miled) from Spain) and their conquest of the People of Dana. Connection: the Celtic knots"

The [You must be registered and logged in to see this link.] mixed with Xt. interpretations…

The Knot is so emblematic.

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Traditionalism Traditionalism - Page 2 EmptyWed Jun 22, 2016 6:05 am

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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