Tantric Initiation. Thought of the Day 131.0


Man, universe, gods and ritual are not considered separate entities but rather different manifestations of the same Śakti. Therefore, during a particular ritual every element of it is symbolic of something else. The flowers are representative of something else, the incense is representative of something else and so on. This viewpoint is based upon the crucial teaching that “worldly and spiritual” are the two faces of a same coin. One often thinks that “spirituality” is associated with something which is “within”, while “worldliness” is associated with something which is “without”. So, if you see a light “within”, that is a “spiritual” experience, while if you see a light “without”, that is a “worldly” experience. Besides, the worldliness is based on “day-to-day experiences”. It is approximately so. Tantricism considers all to be the manifestation of Śakti, the Divine Mother. So, an external light is as spiritual as an internal one and vice versa. In fact, there is neither spirituality nor worldliness because only one Supreme Consciousness is permeating everything and everyone.

Śakti or the Divine Mother is the core of all tantric practices. She is known as Kuṇḍalinī when residing in a living being. She is the bestower of the Supreme Bliss for all those followers that worship Her according to the sacred rituals and meditations contained in the Tantra-s. Her importance has been emphasized in Niruttaratantra:

बहूनां जन्मनामन्ते शक्तिज्ञानं प्रजायते।
शक्तिज्ञानं विना देवि निर्वाणं नैव जायते॥

Bahūnaṁ janmanāmante śaktijñānaṁ prajāyate|
Śaktijñānaṁ vinā devi nirvāṇaṁ naiva jāyate||

After (ante) many (bahūnām) births (janmanām), the knowledge (jñānam) of Śakti (śakti) is born (in oneself) (prajāyate). Oh goddess (devi)!, without (vinā) the knowledge (jñānam) of Śakti (śakti), Nirvāṇa — final Liberation — (nirvāṇam) does not (na eva) spring up (jāyate).

However, Tantricism should not be “strictly” equated to Shaktism, because there are groups of Śākta-s (followers of Śakti) which are not “tantric” at all. In turn, there are tantric groups that worship Śiva, Viṣṇu, etc. as well as Śakti.

Consequently, one may use a set of elements as representative of other realities. For example: a man represents Śiva and a woman represents Śakti. Then, their union is representative of that of Śiva and Śakti. Microcosm and macrocosm are closely allied to each other, because the two are the manifestation of only one Power. The following fragment extracted from the ancient Tantra-s clearly shows the aforesaid correlation between man, universe, gods and ritual. The sādhaka or practitioner is meditating on the Divine Mother (Śakti) in his heart lotus. He forms a mental image of Śakti there, and begins worshipping Her this way:

हृत्पद्मासनं दद्यात् सहस्रारच्युतामृतैः।
पाद्यं चरणयोर्दद्यान्मनसार्घ्यं निवेदयेत्॥

तेनामृतेनाचमनं स्नानीयमपि कल्पयेत्।
आकाशतत्त्वं वसनं गन्धं तु गन्धतत्त्वकम्॥

चित्तं प्रकल्पयेत् पुष्पं धूपं प्राणान् प्रकल्पयेत्।
तेजस्तत्त्वं च दीपार्थे नैवेद्यं च सुधाम्बुधिम्॥

अनाहतध्वनिं घण्टां वायुतत्त्वं च चामरम्।
नृत्यमिन्द्रियकर्माणि चाञ्चल्यं मनसस्तथा॥

पुष्पं नानाविधं दद्यादात्मनो भावसिद्धये।
अमायामनहङ्कारमरागममदं तथा॥

अमोहकमदम्भं च अद्वेषाक्षोभके तथा।
अमात्सर्यमलोभं च दशपुष्पं प्रकीर्तितम्॥

अहिंसा परमं पुष्पं पुष्पमिन्द्रियनिग्रहम्।
दयाक्षमाज्ञानपुष्पं पञ्चपुष्पं ततः परम्॥

इति पञ्चदशैर्पुष्पैर्भावपुष्पैः प्रपूजयेत्॥

Hṛtpadmāsanaṁ dadyāt sahasrāracyutāmṛtaiḥ|
Pādyaṁ caraṇayordadyānmanasārghyaṁ nivedayet||

Tenāmṛtenācamanaṁ snānīyamapi kalpayet|
Ākāśatattvaṁ vasanaṁ gandhaṁ tu gandhatattvakam||

Cittaṁ prakalpayet puṣpaṁ dhūpaṁ prāṇān prakalpayet|
Tejastattvaṁ ca dīpārthe naivedyaṁ ca sudhāmbudhim||

Anāhatadhvaniṁ ghaṇṭāṁ vāyutattvaṁ ca cāmaram|
Nṛtyamindriyakarmāṇi cāñcalyaṁ manasastathā||

Puṣpaṁ nānāvidhaṁ dadyādātmano bhāvasiddhaye|
Amāyāmanahaṅkāramarāgamamadaṁ tathā||

Amohakamadambham ca adveṣākṣobhake tathā|
Amātsaryamalobhaṁ ca daśapuṣpaṁ prakīrtitam||

Ahiṁsā paramaṁ puṣpamindriyanigraham|
Dayākṣamājñānapuṣpaṁ pañcapuṣpaṁ tataḥ param||

Iti pañcadaśairpuṣpairbhāvapuṣpaiḥ prapūjayet||

He gives (dadyāt… dadyāt) (his) heart (hṛt) lotus (padma) as the seat (āsanam), and the water for washing (pādyam) the feet (caraṇayoḥ) in the form of the nectars (amṛtaiḥ) flowing (cyuta) from Sahasrāra — the supreme Cakra placed at the crown of the head– (sahasrāra). He presents (nivedayet) the offering — lit. water offered to a guest — (arghyam) in the form of (his) mind (manasā).

He also (api) prepares (kalpayet) the water to be sipped from the palm of the hand — a purificatory ceremony that is performed before any ritual or meal — (ācamanam) (as well as) the water to be used in ablutions (snānīyam) by means of that very (tena) nectar (amṛtena). (He gives) the principle (tattvam) of Ākāśa — ether or space– (ākāśa) as the dress (vasanam), and the power of smelling (gandhatattvakam) as the odor (gandham).

He prepares (prakalpayet) (his) mind (manas) as the flower (vai) (and) arranges (prakalpayet) (his) vital energies (prāṇān) as incense (dhūpam). (He) also (ca) (arranges) the principle (tattvam) of Tejas — fire — (tejas) for it to act as (arthe) the lamp (dīpa), and (ca) the ocean (ambudhim) of nectar (sudhā) as the offering of food (naivedyam).

(He prepares) the Anāhata (anāhata) sound — which keeps sounding constantly in the heart lotus — (dhvanim) as the bell (ghaṇṭām), and (ca) the principle (tattvam) of Vāyu –air– (vāyu) as the fly-whisk made of tail of Yak (cāmaram). (He offers) the actions (karmāṇi) of the senses (indriya) as well as (tathā) the unsteadiness (cāñcalyam) of mind (manasaḥ) as dance (nṛtyam).

For realizing (siddhaye) the state (bhāva) of the Self (ātmanaḥ), he gives (dadyāt) flower(s) (puṣpam) of various sorts (nānāvidham): absence of delusion (amāyām), nonegotism (anahaṅkāram), dispassion and detachment (arāgam) as well as (tathā) absence of arrogance (amadam);…… absence of both bewilderment (amohakam) and (ca) deceit (adambham), as well as (tathā) nonmalevolence (adveṣa) and freedom from agitation (akṣobhake); absence of envy (amātsaryam) and (ca) liberty from covetousness (alobham)” — (these virtues) are named (prakīrtitam) the ten (daśa) flower(s) (puṣpam) –.

The supreme (paramam) flower(s) (puṣpam) (known as) Áhiṁsā — nonviolence and harmlessness — (ahiṁsā) and subjugation (nigraham) of the senses (indriya) (along with) the flower(s) (puṣpam) (known as) compassion (dayā), patience (kṣamā) and knowledge (jñāna), (are) therefore (tatas) the highest (param) five (pañca) flowers (puspam). Thus (iti), through (these) fifteen (pañcadaśaiḥ) flowers (puṣpaiḥ), (which are actually fifteen) flowers (puṣpaiḥ) formed from feelings (bhāva), he performs the worship (prapūjayet).

The sādhaka or practitioner uses every object in the ritual as representative of a virtue, state and so on. Therefore, one “must” be initiated in order to understand the Truth according to the Tantra-s, since only then the well-known vedic spirit of renunciation could be replaced for “a reintegration of the worldly life to the purposes of Enlightenment”. The “desire” and all values associated with it are then employed to achieve final Liberation. The tantric practitioner is both a master in spiritual matters and a master in worldly matters, because, in fact, there is no difference between “spiritual” and “worldly”. They are the two aspects in which the Divine Mother (Śakti) is manifested. So, a freed person is one who has transcended all pains and Saṁsāra (transmigration of the souls, that is, to be born and then to die, and to die and then to be born), and one who has acquired astonishing skills to lead a mundane life which is full of fulfillments.

मद्यपानेन मनुजो यदि सिद्धिं लभेत वै।
मद्यपानरताः सर्वे सिद्धिं गच्छन्तु पामराः॥११७॥

मांसभक्षणमात्रेण यदि पुण्यगतिर्भवेत्।
लोके मांसाशिनः सर्वे पुण्यभाजो भवन्त्विह॥११८॥

स्त्रीसम्भोगेन देवेशि यदि मोक्षं व्रजन्ति वै।
सर्वेऽपि जन्तवो लोके मुक्ताः स्युः स्त्रीनिषेवणात्॥११९॥

Madyapānena manujo yadi siddhiṁ labheta vai|
Madyapānaratāḥ sarve siddhiṁ gacchantu pāmarāḥ||117||

Māṁsabhakṣaṇamātreṇa yadi puṇyagatirbhavet|
Loke māṁsāśinaḥ sarve puṇyabhājo bhavantviha||118||

Strīsambhogena deveśi yadi mokṣaṁ vrajanti vai|
Sarve’pi jantavo loke muktāḥ syuḥ strīniṣevaṇāt||119||

If (yadi) a man (manujaḥ) really (vai) could attain (labheta) to Perfection (siddhim) by drinking (pānena) wine (madya), (then) may all (sarve) (those) vile (pāmarāḥ) people who are addicted to drinking (pānaratāḥ) wine (madya) achieve (gacchantu) Perfection (siddhim)!||117||

If (yadi) the achievement (gatiḥ) of Virtue (puṇya) would result (bhavet) from merely (mātreṇa) eating (bhakṣaṇa) meat (māṁsa), (then) may all (sarve) carnivorous beings (māṁsāśinaḥ) in this world (loke… iha) be (bhavantu) virtuous (puṇyabhājaḥ)!||118||

Oh goddess (deveśi)!, if (yadi) (the beings) indeed (vai) attain (vrajanti) to Liberation (mokṣam) through the enjoyment (sambhogena) of women (strī), (then) all (sarve) creatures (jantavaḥ) in this world (loke) would become (syuḥ) liberated (muktāḥ) by frequenting (niṣevaṇāt) women (strī)||119||


Putin Vs Putin: Vladimir Putin Viewed from the Right


According to Dugin, Putin is far from the image of the hardcore nationalist created by Western media propaganda. He is a man of halves: half-liberal, half-Eurasianist. He has made many steps in the right direction, but somehow he never seems to reach the end goal. Putin is essentially a realist, as defined by Machiavelli and Carl Schmitt. He has not found an ideology, but rather reacts instinctively to events and circumstances.

Despite his flaws, Putin is, according to Dugin, the best leader possible; especially when compared to the standard Western politician.

Putin Vs Putin: Vladimir Putin Viewed from the Right (Alexander Dugin-Putin vs Putin_ Vladimir Putin Viewed from the Right) is not a biography but a Eurasianist analysis of Putin’s reign and of the challenges to be overcome in the future. It is an excellent introduction to Russian politics, thanks to the many footnotes, which introduce the main protagonists of the Russian political scene and the many influences at work in Moscow.

Hans-Hermann Hoppe, Libertarianism and the “Alt-Right” (PFS 2017)

A new victimology has been proclaimed and promoted. Women — and in particular single mothers — blacks, browns, Latinos, homosexuals, lesbians, bi, and transsexuals have been awarded victim status, and accorded legal privileges through nondiscrimination or affirmative action decrees as well. Most recently such privileges have been expanded also to foreign national immigrants, whether legal or illegal, insofar as they fall into one of the just mentioned categories, or are members of non-Christian religions such as Islam for instance.

Hoppe does not identify as alt-right, but runs in the same circles as prominent white nationalists. His popularity among fringe anarcho-capitalists – or ancaps – has resulted in a plethora of memes, sometimes depicting Hoppe as Pepe the Frog, and often bearing the slogan “Hippity Hoppity, Get Off My Property.” One of Hoppe’s proposals – that truly libertarian societies be able to “physically remove” Communists and other undesirables from their ranks – has become a meme on the far-right thanks to the “Crying Nazi” himself, Christopher Cantwell. His online store stocks “I ♥ Physical Removal” stickers, along with a “Right-Wing Death Squad” hat, and Radical Agenda shirts depicting a person being thrown from a helicopter – in honor of Augusto Pinochet….

Hoppe told his audience that “many of the leading lights associated with the alt-right have appeared here at our meetings in the course of the years,” including Paul Gottfried, Peter Brimelow, Richard Lynn, Jared Taylor, John Derbyshire, Steve Sailer, and Richard Spencer. And he boasted that these associations have “earned” him “several honorable mentions” by the SPLC, which he called “America’s most famous smear and defamation league.”

According to Hoppe, “many libertarians” are “plain ignorant of human psychology and sociology” and “devoid of any common sense.” He said this explains their tendency to “blindly accept, against all empirical evidence, an egalitarian, blank slate view of human nature that all people and all societies and all cultures are essentially equal and interchangeable.”

The alt-right, on the other hand, does not labor under such delusions. He described the alt-right as “united” in its “identification and diagnosis of [the West’s] social pathologies.” The alt-right is “against, and indeed it hates with a passion, the elites in control of the State, the mainstream media, and academia” because they promote “egalitarianism, affirmative action or nondiscrimination laws, multiculturalism, and free mass immigration as a means to bring about this multiculturalism.”


Rhizomatic Extreme-Right.


In the context of the extreme right-wing politics in the contemporary age, groupuscules can be defined as numerically negligible political, frequently meta-political, but never party-political entities formed to pursue palingenetic ideological, organizational or activistic ends with an ultimate goal of overcoming the decadence of the liberal-democratic system. Though, they are fully formed and autonomous, they have small active memberships and minimal, if any public visibility or support, which is now inflating. Yet they acquire enhanced influence and significance through the ease with which they can be associated, even if only in the minds of political extremists, with other group lets which are sufficiently aligned ideologically and tactically to complement each other’s activities in their bid to institute a new type of society. As a result the groupuscule has Janus-headed characteristic of combining organizational autonomy with the ability to create informal linkages with, or reinforce the influence of other such formations. This enables groupuscules, when considered in terms of their aggregate impact on politics and society, to be seen as forming a non-hierarchical, leaderless and centreless, or rather polycentric movement with fluid boundaries and constantly changing components. This groupuscular right has the characteristics of a political and ideological subculture rather than a conventional political party movement, and is perfectly adapted to the task of perpetuating revolutionary extremism in an age of relative political stability.

The outstanding contrast between the groupuscular and party-political organization of the extreme right is that instead of being formed into a tree-like hierarchical organisms it is now rhizomatic. The use of the term was pioneered in the spirit of post-structuralist radicalism by Deleuze and Guattari to help conceptualize the social phenomena to which, metaphorically at least, the attributes of supra-personal organic life-forms can be ascribed, but which are not structured in a coherently hierarchical or systematically interconnected way which would make tree-based or dendroid metaphors appropriate. When applied to groupuscular right the concept of rhizome throws itself into relief its dynamic nature as a polycentric, leaderless movement by stressing that it does not operate like a single organism such as a tree with a tap-root, branch and canopy, and a well-defined beginning and an end. Instead, it behaves like the root-system of some species of grass or tuber, displaying multiple starts and beginnings which intertwine and connect with each other, constantly producing new shoots as others die off in an unpredictable, asymmetrical pattern of growth and decay. If a political network has a rhizomes political structure it means that it forms a cellular, capillary network with ill-defined boundaries and no formal hierarchy or internal organizational structure to give it a unified intelligence. Thanks to its rhizomic structure the groupuscular right no longer emulates a singular living organism, as the slime-mould is so mysteriously capable of doing. Nor is it to be seen as made up of countless tiny, disconnected micro-organisms. Instead, following an internal dynamic which only the most advanced life sciences can model with any clarity, the minute bursts of spontaneous creativity which produce and maintain individual groupuscules constitute nodal points in a force-field or web of radical political energy which fuels the vitality and viability of the organism as a whole. These qualities duplicate the very features of the Internet for making it impossible to shut down or wipe out the information it contains simply by knocking out any one part of it, since there is no mission control to destroy. The groupuscularity of the contemporary extreme right makes it eminently able to survive and grow even if some of the individual organizations which constitute it are banned and their websites closed down.

From Slime Mould to Rhizome


Ideological Morphology. Thought of the Day 105.1


When applied to generic fascism, the combined concepts of ideal type and ideological morphology have profound implications for both the traditional liberal and Marxist definitions of fascism. For one thing it means that fascism is no longer defined in terms of style, for e.g. spectacular politics, uniformed paramilitary forces, the pervasive use of symbols like fasces and Swastika, or organizational structure, but in terms of ideology. Moreover, the ideology is not seen as essentially nihilistic or negative (anti-liberalism, anti-Marxism, resistance to transcendence etc.), or as the mystification and aestheticization of capitalist power. Instead, it is constructed in the positive, but not apologetic or revisionist terms of the fascists’ own diagnosis of society’s structural crisis and the remedies they propose to solve it, paying particular attention to the need to separate out the ineliminable, definitional conceptions from time- or place- specific adjacent or peripheral ones. However, for decades the state of fascist studies would have made Michael Freeden’s analysis well-nigh impossible to apply to generic fascism, because precisely what was lacking was any conventional wisdom embedded in common-sense usage of the term about what constituted the ineliminable cluster of concepts at its non-essentialist core. Despite a handful of attempts to establish its definitional constituents that combined deep comparative historiographical knowledge of the subject with a high degree of conceptual sophistication, there was a conspicuous lack of scholarly consensus over what constituted the fascist minimum. Whether there was such an entity as generic fascism even was a question to think through. Or whether Nazism’s eugenic racism and the euthanasia campaign it led to, combined with a policy of physically eliminating racial enemies that led to the systematic persecution and mass murder, was simply unique, and too exceptional to be located within the generic category was another question to think through. Both these positions suggest a naivety about the epistemological and ontological status of generic concepts most regrettable among professional intellectuals, since every generic entity is a utopian heuristic construct, not a real thing and every historically singularity is by definition unique no matter how many generic terms can be applied to it. Other common positions that implied considerable naivety were the ones that dismissed fascism’s ideology as too irrational or nihilistic to be part of the fascist minimum, or generalized about its generic traits by blending fascism and nazism.

Morphed Ideologies. Thought of the Day 105.0


edited political spectrum

The sense of living in a post-fascist world is not shared by Marxists, of course, who ever since the first appearance of Mussolini’s virulently anti-communist squadrismo have instinctively assumed fascism to be be endemic to capitalism. No matter how much it may appear to be an autonomous force, it is for them inextricably bound up with the defensive reaction of bourgeoisie elites or big business to the attempts by revolutionary socialists to bring about the fundamental changes needed to assure social justice through a radical redistribution of wealth and power. According to which school or current of Marxism is carrying out the analysis, the precise sector or agency within capitalism that is the protagonist or backer of fascism’s elaborate pseudo-revolutionary pre-emptive strike, its degree of independence from the bourgeoisie elements who benefit from it, and the amount of genuine support it can win within the working class varies appreciably. But for all concerned, fascism is a copious taxonomic pot into which is thrown without too much intellectual agonizing over definitional or taxonomic niceties. For them, Brecht’s warning at the end of Arturo Ui has lost none of its topicality: “The womb that produced him is still fertile”.

The fact that two such conflicting perspectives can exist on the same subject can be explained as a consequence of the particular nature of all generic concepts within the human sciences. To go further into this phenomenon means entering a field of studies where philosophy of the social sciences has again proliferated conflicting positions, this time concerning the complex and largely subliminal processes involved in conceptualization and modeling in the pursuit of definite, if not definitive, knowledge. According to Max Weber, terms such as capitalism and socialism are ideal types, heuristic devices created by an act of idealizing abstraction. This cognitive process, which in good social scientific practice is carried out as consciously and scrupulously as possible, extracts a small group of salient features perceived as common to a particular generic phenomenon and assembles them into a definitional minimum which is at bottom a utopia.

The result of idealizing abstraction is a conceptually pure, artificially tidy model which does not correspond exactly to any concrete manifestation of the generic phenomenon being investigated, since in reality these are always inextricably mixed up with features, attributes, and surface details which are not considered definitional or as unique to that example of it. The dominant paradigm of the social sciences at any one time, the hegemonic political values and academic tradition prevailing in a particular geography, the political and moral values of the individual researcher all contribute to determining what common features are regarded as salient or definitional. There is no objective reality or objective definition of any aspect of it, and no simple correspondence between a word and what it means, the signifier and the signified, since it is axiomatic to Weber’s world-view that the human mind attaches significance to an essentially absurd universe and thus literally creates value and meaning, even when attempting to understand the world objectively. The basic question to be asked about any definition of fascism therefore, is not whether it is true, but whether it is heuristically useful: what can be seen or understood about concrete human phenomenon when it is applied that could not otherwise be seen, and what is obscured by it.

In his theory of ideological morphology, the British political scientist Michael Freeden has elaborated a nominalist and hence anti-essentialist approach to the definition of generic ideological terms that is deeply compatible with Weberian heuristics. He distinguishes between the ineliminable attributes or properties with which conventional usage endows them and those adjacent and peripheral to them which vary according to specific national, cultural or historical context. To cite the example he gives, liberalism can be argued to contain axiomatically, and hence at its definitional core, the idea of individual, rationally defensible liberty. however, the precise relationship of such liberty to laissez-faire capitalism, nationalism, the sanctuary, or the right of the state to override individual human rights in the defense of collective liberty or the welfare of the majority is infinitely negotiable and contestable. So are the ideal political institutions and policies that a state should adopt in order to guarantee liberty, which explains why democratic politics can never be fully consensual across a range of issues without there being something seriously wrong. It is the fact that each ideology is a cluster of concepts comprising ineliminable with eliminable ones that accounts for the way ideologies are able to evolve over time while still remaining recognizably the same and why so many variants of the same ideology can arise in different societies and historical contexts. It also explains why every concrete permutation of an ideology is simultaneously unique and the manifestation of the generic “ism”, which may assume radical morphological transformations in its outward appearance without losing its definitional ideological core.