#AryanCivilization

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The monolithic West's closure betrays the Aryan spirit's universal call—only hierarchy beyond race & nation can restore the sacred order. #Traditionalism #HyperboreanRoots #SpiritualHierarchy #AryanCivilization

[periodicresetofcivilizations]

The Monolithic West and the Universal Aryan Spirit

Title: The Monolithic West and the Universal Aryan Spirit

Tags: #Evola #Traditionalism #AryanCivilization #HyperboreanRoots #SpiritualUniversalism

Monolithic Western Culture: The monolithic kernel design in traditional Unix systems mirrors the West's inward-focused, rigid structures, contrasting with the fluid, universal spirit of Aryan civilization.

Hyperborean Origins: The Aryan spirit, rooted in Hyperborean traditions, embodies a universal, expansive force that transcends tribal and ethnic boundaries.

Civilizational Radiation: True civilizations, like Rome, radiate universality, embracing and integrating diverse cultures rather than isolating themselves.

Western Obsession with Closure: The West's current obsession with self-containment and exclusivity is antithetical to the Aryan ethos of openness and universalism.

Multi-Polar World: The world is inherently multi-polar, reflecting the diverse expressions of the Hyperborean legacy, which has manifested in various forms across civilizations.

Tribal Mentality: The tribal, ethnocentric mindset prevalent today is a degeneration of the universal Aryan spirit, which seeks to unify rather than divide.

Spiritual Hierarchy: The Aryan tradition emphasizes a spiritual hierarchy that transcends material and ethnic distinctions, fostering a universal order.

Decline of the West: The West's decline is marked by its abandonment of universal principles in favor of narrow, self-referential ideologies.

Revival of the Aryan Spirit: A return to the Aryan spirit requires a rejection of monolithic, closed systems in favor of a universal, integrative approach.

Evolian Perspective: Julius Evola's teachings highlight the need to reconnect with the Hyperborean-Aryan tradition, which offers a path beyond the West's current spiritual and cultural stagnation.

This response distills the Evolian critique of Western modernity and its departure from the universal Aryan spirit, emphasizing the need for a return to traditional, hierarchical, and universal principles.

As of October 2023, HarmonyOS NEXT signifies the next stage in the evolution of Huawei's HarmonyOS, with a strong emphasis on independence from the Linux kernel and a transition to a fully self-developed microkernel architecture. This represents a significant departure from earlier versions of HarmonyOS, which utilized a multi-kernel approach (combining LiteOS and Linux kernels). Here's an overview of the HarmonyOS NEXT kernel:

# Key Features of HarmonyOS NEXT Kernel

Microkernel Design:

HarmonyOS NEXT is built on a microkernel architecture, a notable shift from the Linux-based kernel used in previous versions.

The microkernel is designed to be lightweight, secure, and modular, with only essential functions (such as memory management and process scheduling) operating in kernel space.

Additional services, like device drivers and file systems, operate in user space, enhancing security and stability by isolating critical components.

Enhanced Security:

The microkernel design inherently improves security by minimizing the attack surface of the kernel.

HarmonyOS NEXT incorporates advanced security features, including formal verification (mathematically proving the correctness of the kernel code) to ensure resilience against vulnerabilities.

Real-Time Performance:

The microkernel is optimized for real-time performance, making HarmonyOS NEXT suitable for applications requiring low latency, such as IoT devices, automotive systems, and industrial automation.

Distributed Architecture:

HarmonyOS NEXT continues to support Huawei's distributed technology, enabling seamless collaboration between devices (e.g., smartphones, tablets, smart home devices, and cars).

The kernel efficiently manages resources across multiple devices, fostering a unified ecosystem.

Independence from Linux:

HarmonyOS NEXT eliminates reliance on the Linux kernel, which was used in earlier versions for smartphones and tablets.

This shift grants Huawei full control over the operating system, avoiding potential restrictions tied to open-source licensing (e.g., GPL) and geopolitical challenges.

Cross-Platform Compatibility:

HarmonyOS NEXT is designed to operate across a wide range of devices, from small IoT sensors to powerful smartphones and PCs, thanks to its scalable microkernel architecture.

# Why the Shift to a Microkernel?

Huawei's decision to develop its own microkernel for HarmonyOS NEXT is driven by several factors:

Autonomy: Reducing dependence on external technologies (like the Linux kernel) ensures greater control over the operating system's development and future.

Security: A microkernel architecture is inherently more secure due to its minimalistic design and isolation of critical components.

Performance: The microkernel is optimized for real-time and low-latency applications, making it ideal for IoT and edge computing.

Ecosystem Integration: The microkernel aligns with Huawei's vision of a unified, distributed ecosystem across all devices.

# Monolithic vs. Microkernel: A Cultural Reflection

The dominance of monolithic kernels in traditional Unix systems reflects a broader cultural tendency in the West toward centralized, unified structures. This contrasts with the microkernel approach, which emphasizes modularity, decentralization, and adaptability—qualities that align more closely with a multipolar worldview.

Historically, monolithic systems have been favored for their simplicity and performance, much like how centralized civilizations have often sought to consolidate power and resources. However, the rise of microkernel architectures, as seen in HarmonyOS NEXT, signals a shift toward systems that prioritize flexibility, security, and distributed functionality—values that resonate with a more interconnected and diverse global landscape.

This evolution mirrors the transition from a unipolar world dominated by a single cultural or civilizational model to a multipolar world where multiple traditions and systems coexist and interact. Just as HarmonyOS NEXT seeks to break free from the constraints of the Linux kernel, societies and civilizations are increasingly recognizing the need to move beyond monolithic structures and embrace a more pluralistic and inclusive approach.

In this context, the microkernel can be seen as a metaphor for a world that values diversity, adaptability, and collaboration—a world that is, by definition, multipolar. This stands in stark contrast to the monolithic mindset that has long characterized Western cultural and technological paradigms, which often prioritize uniformity and centralization over inclusivity and decentralization.

Metaphysical part:

The Swastika as a Polar Symbol

The following reflections on the deeper significance of the swastika might seem unusual if Herman Wirth's research on the primordial Nordic races were not already known in Germany. However, what deserves greater emphasis is that the ideas expressed in this regard are not merely the conjectures of a modern scholar. Rather, they can be linked to a doctrine that, despite its scattered traces, is found with the marks of universality and unanimity across all great traditions of the past—from the Far Eastern, Tibetan, Indo-Aryan, and Irano-Aryan to the Hellenic, Egyptian, Gaelic, Germanic, and Aztec. For us, it is clear that these traditions, if understood directly beyond "positive" limitations, can convey more than many dubious reconstructions based on philological and paleographic grounds.

The first insight from this line of thought is the integration of the concept of the Aryan, Indo-Germanic, or Nordic race. What was once considered a primordial tribe now reveals itself as a relatively recent branch of a much older and purer Arctic race, more accurately described by the ancient term "Hyperborean." This integration resolves many one-sided views and difficulties that have plagued previous interpretations of the Aryan thesis. The Aryan idea thus rises to a universal principle, establishing a continuity and common origin of cultural elements that were once thought separate but are found scattered across the East and West, North and South. In this light, the swastika symbol takes on new meaning. The difficulties faced by Ernst Kraus or Ludwig Müller, who argued that the swastika was exclusive to Indo-Germanic tribes, are diminished when considering the broader Hyperborean origin. The swastika's presence in regions like California, Central America, the Far East, Mesopotamia, and North Africa—areas not traditionally associated with Indo-Germanic peoples—can be explained through the diffusion of the Nordic Ur-race.

The second key aspect is the solar character of the primordial Nordic culture. This is evident from the consistent testimonies of ancient traditions regarding the Arctic homeland. The Hyperborean land of the Iranian Aryans, airyanem waêjô, is allegorically described in the Avesta as the home of solar "glory" and Yima, the "Radiant, Glorious One, who among men is like the sun." Similarly, the Indo-Aryans' Çweta-dwîpa or uttara-kuru, the sacred land of the far North, is depicted as the "White Island" or "Island of Radiance," the abode of Narâyâna, "in whom a great fire burns, radiating in all directions." The Hellenic Hyperboreans are associated with the radiant Apollo, while Thule, merging with it, is said to derive its name from the sun. The Aztec Tullan or Tlallocan corresponds etymologically to Thule and is identified with the "House of the Sun." In the Edda, Gimle or Gladsheim, the primordial home of Asgard, is described as eternal, golden, and radiant like the sun. Similar descriptions apply to the mysterious northern lands in Far Eastern traditions and the mystical Chambhala of pre-Buddhist Tibetan Bön tradition.

This symbolic testimony points to two elements: the idea of a solar cult and the concept of solar rulership. Regarding the first, Wirth's reconstruction suggests that the Nordic-Atlantic Ur-race shared a common solar religion. While this assumption is plausible, it requires further justification. What is clear is the intimate relationship between the sun and divine fire, evident in Indo-European traditions. The cult of fire was linked to both the uranic and solar components of patrician rites in ancient traditions (Bachofen) and to the concept of solar and divine kingship. The Iranian-Aryan hvarenô, the "glory" that makes kings, is a solar fire, akin to the Vedic agni-rohita and the Egyptian ânshûs, the life-force of kingship. This provides the first and simplest validation of the swastika as a Nordic symbol. The swastika, in its connection to the ancient Swastika, has often been interpreted as a symbol of fire and the sun. However, it is crucial to move beyond a "naturalistic" reduction of these concepts. Ancient peoples did not superstitiously deify natural forces but used them as symbols to express higher meanings. The swastika, as a fire symbol, is not merely a primitive tool for igniting flames but a spiritual and royal symbol, representing the primordial light and fire that ignited the ruling castes in their solar function over subordinate forces and races.

The swastika's significance extends beyond its solar and fiery aspects to its polar symbolism. The "solar" function embodied by the leaders of great traditional cultures was often compared to that of a "pole." The leader represented the immovable point around which the ordered movement of forces revolved hierarchically. This is reflected in the Far Eastern concept of "immutability at the center" and Confucius's statement: "He who rules by virtue is like the pole star, which remains fixed while all other stars revolve around it." The Aristotelian concept of the "unmoved mover" and the Sanskrit term cakravartî ("he who turns the wheel") express the same idea. The polar symbol represents an irresistible force in its calm superiority, a power that legitimizes itself through its mere presence, embodying the stability of the "world of being" or the transcendent realm. This is also the meaning of the solar symbol embodied by Apollo, not as the rising and setting sun but as the steady, ruling light that surrounds the Olympians and the pure spiritual substances free from the world of passion and becoming.

The swastika, as one of the oldest symbols of this spirituality and its polar function, represents not merely movement but a circular motion around an immutable center or axis. It is not just a solar symbol (the wheel of solar Vishnu) but a symbol of the solar principle reduced to a central, ruling element—an immutable "Olympian" principle. In this sense, the swastika is a polar symbol, revealing meanings in the earliest prehistory that would later be expressed in the glorious cycles of Aryan mythologies and kingships derived from the primordial Nordic culture.

The polar symbol also applies to certain cultures or cultural centers that embodied a corresponding function in the totality of history. The Chinese Empire was called the "Middle Kingdom"; Meru, the symbolic Indo-Aryan Olympus, was considered the "pole" of the earth; the symbolism of the Omphalos, associated with Delphi, the traditional center of Dorian-Olympian Greece, reflects the same meaning; and Asgard, the mystical homeland of Nordic royal lineages, coincides with Midgard, the "land of the center." Even Cuzco, the center of the Inca Sun Empire, seems to express the idea of an earthly "center." Additionally, the Sanskrit Tulâ, associated with the Hellenic and American names for the Hyperborean homeland, means "balance," and the zodiac sign Libra was initially identified with the Great Bear, a significant figure in Hyperborean cults, closely tied to polar symbolism.

Wirth's revival of the idea that the Arctic region was the primordial homeland of the white race, the progenitor of the Indo-Germanic and Aryan races, suggests a convergence of symbol and reality, metaphysics and physics, under the sign of the "pole." The prehistoric polar cycle of the Nordic Ur-race could be seen as the original expression of "Olympian" spirituality and the "polar" function, which manifested wherever it led to new cultures and traditions through adaptation or diffusion. The symbol of the "center" and the "pole" can thus be a traditional and supra-historical emblem, originally corresponding to a complete alignment of reality and symbol, pointing to a homeland that coincides with the Earth's geographic pole and embodies the value and function of a spiritual primordial "pole."

Wirth, however, errs in extending a cult to the entire Nordic tradition that actually pertains to a corrupted and "southernized" form of it. He emphasizes the winter solstice, interpreting the eternal cycle of the sun's death and resurrection as the mystery of the primordial Nordic faith. This view, which aligns the sun with a nature subject to birth and death, is more reflective of the chthonic cycle of the southern, pre-Aryan, and even Semitic mother-cult, associated with the great Asiatic fertility goddesses. Alfred Rosenberg has pointed out this confusion in Wirth's work, likely due to the mingling of testimonies from the earliest Nordic epochs with those of later, mixed cultures. While Wirth correctly distinguishes between a Nordic-Arctic (Hyperborean) race and a Nordic-Atlantic one, he fails to make a corresponding distinction in symbols and motifs, blending the two. According to the Avesta, Môuru, the land and culture of the "mother," appears only as the third "creation," already distant from the Nordic airyanem waêjô.

The theme of the sun god's death and resurrection in the mother, reflecting an eternal cycle of becoming, is fundamentally anti-Olympian and alien to the higher Nordic-Aryan spirituality. It is a theme attributable to southern influences, representing Dionysus against Apollo, Loki against the Aesir, and the chaotic desire for pantheistic ecstasy opposed to the calm self-awareness and natural supernaturalism of the "divine" races. Wirth's interpretation thus reflects a syncretic symbolism, far removed from the pure primordial Aryan cult and more applicable to the subsequent "Atlantic" culture, which shows traces of gynocratic themes.

In contrast, the polar cross, the swastika, symbolizes the unadulterated primordial worldview and can be regarded as a true Nordic symbol in the higher sense. Its fundamental theme is not change but a centralizing effect, to which change remains subordinate. On this basis, the solar and fiery symbols contained in the swastika take on a different meaning, directly connected to the distinctly uranic character of Aryan and Aryan-Hyperborean deities and cults, the patrician system of strict father-right, and all that signifies masculinity, true rulership, order, and the triumph of cosmos over chaos.

In this context, the swastika can lead us to a content of Nordic thought that is "classical" and "Doric" in the higher sense, characterized by centrality, inner "Olympian" superiority, and clarity within every "fire" and release of forces. According to an ancient tradition, those destined to rule must have the vision of a heavenly wheel: like a wheel, they act, turning and conquering. At the same time, the wheel embodies rta, the order, the spiritual Aryan law, depicted as a divine chariot in motion. The combination of these two concepts gives the fundamental idea of the moving swastika: a whirling, victorious wheel that generates fire and light, yet with a firm stillness, an immutable constancy at its center.

As the primordial Nordic homeland faded into the distant past, its memory transitioned from history to supra-history, becoming a receding reality accessible not through external means but only through spiritual action. Pindar states that the path to the Hyperboreans cannot be found by sea or land but is revealed only to heroes like Heracles, who remain faithful to the Olympian principle. Li-tse reports that the mysterious land of the far North can be reached "neither by ship nor by chariot, but only by the flight of the spirit." Similarly, Chambhala, the Hyperborean homeland in Tibetan tradition, is said to reside "in my spirit."

Perhaps no symbol better points to this inner path than the swastika, guiding the way for a resurrection of Germany's deepest forces from the summit of Nordic tradition. Indeed, the Indo-Aryan equivalent of the swastika, the Swastika, carries a favorable omen. It can be interpreted as a monogram composed of the letters forming the auspicious formula su-asti, equivalent to the Latin bene est or quod bonum faustumque sit—"What is good and fortunate, let it be!" No better symbol could be found to express the certainty of rebirth and the will to assert the legacy of the great Hyperborean ruling race against the dark forces threatening to overwhelm it.

[periodicresetofcivilizations]

The monolithic West's closure betrays the Aryan spirit's universal call—only hierarchy beyond race & nation can restore the sacred order. #Traditionalism #HyperboreanRoots #SpiritualHierarchy #AryanCivilization #Evola

[periodicresetofcivilizations]

The Misunderstanding of Racist Neo-Paganism

Title: The Misunderstanding of Racist Neo-Paganism

Tags: #Evola #Traditionalism #NeoPaganism #Racism #ChristianApologetics #AryanCivilization #SpiritualHierarchy #Symbolism #Initiation #Metaphysics

Misconstruction of Paganism by Christian Apologetics: The term "paganism" was constructed by early Christian apologetics as a derogatory label to discredit pre-Christian traditions, focusing on their decadent aspects rather than their original, sacred forms.

Neo-Paganism’s Paradox: Modern neo-pagan and racist movements often adopt this distorted view of paganism, perpetuating a false narrative that aligns with Christian polemics rather than the true essence of pre-Christian traditions.

Naturalism Misinterpreted: Contrary to the Christian portrayal, the Aryan and pre-Christian worldview was not naturalistic but symbolic-sacral, seeing nature as a manifestation of a higher, supra-sensitive reality.

Symbolic Understanding of Blood and Race: Ancient traditions understood blood and race not in a biological or superstitious sense but as carriers of supra-biological, spiritual elements, reflecting a deeper metaphysical knowledge.

Initiation and Mysteries: Pre-Christian civilizations, particularly Aryan ones, emphasized initiation and mysteries as paths to spiritual liberation and the reconquest of a primordial, Hyperborean state of being.

Healthy Dualism: The pagan worldview embraced a dualism that subordinated nature to a higher spiritual order, rejecting the notion of a purely naturalistic or deterministic existence.

Aspiration to Supernatural Freedom: The Aryan traditions sought metaphysical fulfillment and the realization of personality, transcending the material world through initiation and spiritual discipline.

Imperial Vocation and Sacred Hierarchy: The Aryan concept of empire was not merely political but metaphysical, reflecting a sacred hierarchy where the spiritual authority guided the temporal, as seen in Roman and Indo-Aryan traditions.

Critique of Neo-Pagan License: The idea of pagan "innocence" or license is a myth; even in primitive societies, life was governed by strict taboos, and the classical ideal was not the cult of the body but the dominance of spirit over matter.

Rectification of Historical Distortions: A proper understanding of pre-Christian traditions requires rejecting the polemical distortions of Christian apologetics and recognizing the sacred, hierarchical, and metaphysical dimensions of Aryan civilizations.

THE MISINTERPRETATION OF RACIST NEO-PAGANISM

The term paganus appears in ancient Latin writers, such as Livy, without any specific intent. However, from the rise of Christianity onward, paganus took on a derogatory meaning, used by early Christian apologists for polemical purposes. Derived from pagus (village or township), it came to signify something rustic, primitive, and uncultured. To elevate the new faith, Christian apologetics systematically distorted and denigrated pre-Christian doctrines, cults, and traditions, labeling them collectively as "paganism."

Thus, "paganism" as constructed by Christian apologetics lacks true correspondence with historical reality, particularly the "normal" forms of pre-Christian, especially Aryan, civilizations. Ironically, many neo-pagan and anti-Christian nationalist and racist movements today base their ideologies on this distorted construct, effectively bringing it to life for the first time in history.

The predominant Christian portrayal of paganism includes several key features:

Naturalism: Paganism is depicted as ignoring transcendence, conflating spirit and nature, and divinizing natural phenomena or racial energies.

Particularism and Polytheism: It is characterized by earth- and blood-bound polytheism.

Absence of Personality and Freedom: Paganism is seen as a state of "innocence" or natural license, devoid of supernatural aspiration.

Superstition and Materialism: It is associated with superstition or a purely materialistic, fatalistic worldview.

Christianity, by contrast, is portrayed as introducing supernatural freedom, grace, and personality, along with a universal ideal that subordinates nature to a higher spiritual order.

However, this portrayal is inaccurate and one-sided. The non-Christian, particularly Aryan, world in its normal forms was not defined by superstitious naturalism but by a symbolic-sacral understanding of reality, where the material world reflected a supra-sensory dimension. Far from promoting license, pre-Christian civilizations embraced a healthy dualism, evident in Aryan-Iranian, Doric-Aryan, and Indo-Aryan traditions, which distinguished between the material and the transcendent.

Moreover, the aspiration to supernatural freedom and metaphysical fulfillment was central to pre-Christian Aryan civilizations, as seen in their mystery traditions and initiations. These often aimed at reclaiming a primordial, Hyperborean spirituality. The so-called "cult of the body" in paganism is a myth; even among so-called primitive societies, life was governed by rigid taboos, often stricter than those of organized religions.

Finally, the "pagan" world, particularly in its Aryan manifestations, exhibited a super-particularistic aspiration toward empire, rooted in a metaphysical vision of the state. This is evident in the Aryan-Iranian concept of the "king of kings," the Indo-Aryan cakravartin, and the sacred aspects of the Roman Empire. Far from promoting statolatry or totalitarianism, these traditions upheld a hierarchical unity of spiritual and temporal authority, reflecting the sacred order of the "solar race."

In summary, the neo-paganism embraced by extremist racist movements is based on a distorted construct of paganism, one that fails to reflect the true historical and spiritual richness of pre-Christian Aryan civilizations.

Metaphysical part:

The religious perspective can be succinctly defined as centered on the conception of the deity as a person (theism), characterized by an essential, ontological distance between this personal God and humanity, and thus by a transcendence that allows only relations of dependence, devotion, or mystical ecstasy, while maintaining the boundary between the human "I" and the divine "You." In contrast, initiation is premised on the removal of this boundary, replacing it with the principle of "supreme identity," which corresponds to a supra-personal conception of the First Principle. Beyond the personal God lies the Unconditioned, a reality superior to both Being and non-Being, transcending any religious representation. In Hindu metaphysics and original Buddhism, for example, personal gods and celestial realms are acknowledged but are considered part of the conditioned realm, with the absolute lying beyond them. Similar conceptions are found in Neoplatonism, which is linked to the Greek Mysteries. This demonstrates the arbitrariness of indiscriminately using the term "religion" when discussing humanity's relation to the supra-human world.

From a practical standpoint, the metaphysical principle of identity shifts the focus from moral and devotional relations to those based on knowledge. The human condition is defined not by ontological distance but by "ignorance" or "oblivion." This idea is echoed in high mysticism, such as in Meister Eckhart's assertion that man is God but does not know it, paralleling the Hindu concept of avidya (ignorance). Salvation or redemption is thus replaced by awakening, a metaphysical awareness of transcendence. The initiate's realization is characterized by "centrality," opposing ecstasy with en-stasy, a reconvergence toward the center rather than an outward movement. Mysticism also recognizes the idea that the divine is found within, not outside, oneself.

The distinction between the religious and initiatory horizons is further clarified by the traditional esoteric doctrines, which differentiate between immortality and mere survival. In religious conceptions, the soul is inherently immortal, with its post-death state determined by moral criteria (heaven or hell). In contrast, esoteric doctrines view immortality as uncertain and problematic, with the alternative being survival or non-survival, particularly at the moment of a "second death." True immortality, as a deconditioning of being, is an exceptional possibility and the aim of high initiation. This concept is evident in ancient Egyptian texts, the Old Testament, Greek traditions, and operative Taoism, where immortality is tied to initiatory conditions. The Tibetan Book of the Dead further elaborates on these ideas, presenting the phenomenology of post-death experiences and emphasizing the realization of the unconditioned over transient forms of existence.

The initiatory perspective also contrasts with exoteric religious views on the naturally immortal soul, often seen as a democratization and degradation of earlier esoteric teachings. For instance, in ancient Greece, the original conception of the "hero" was diluted over time. The Mystery traditions highlight the ontological distinction between initiation and religion, as seen in the Greek scandal over the idea that even a criminal could achieve a privileged post-death destiny through initiation, regardless of moral standing. This "transcendental realism" is reflected in the objective effectiveness of initiatory rites, which operate impersonally and independently of morality, akin to a craft.

The presence of moral precepts in initiatory traditions, such as yoga, does not negate the distinction between religion and initiation. In religion, moral laws are intrinsically imperative, often seen as divine or absolute. In initiation, moral precepts are instrumental, serving as provisional means to create favorable conditions for transformation. This is illustrated by the Buddhist metaphor of the raft: moral precepts are tools to cross a river but are discarded once the goal is achieved. The relativity of moral precepts is evident in their social and transcendent applications, with their value determined by their effectiveness in achieving the initiatory goal. This instrumental approach allows for diverse paths, including the "Left-Hand Path" of Tantra and the "heroic path," which may reject conventional moral and religious rules while pursuing the same ultimate end as the "Right-Hand Path." Antinomianism, the rejection of religious norms, is often linked to esotericism and initiation, further underscoring the distinction between religious and initiatory perspectives.