#schuon

[talhupsel]

Tecerei, mui preguiçosamente, algumas considerações sobre minha treta recente em grupo fechado do ICLS, Instituto Cultural Lux et Sonolên... Sapientia.

1. Objetivos de um instituto cultural

Sendo um tipo de instituição comum no mundo muçulmano, um instituto cultural não tem o objetivo de realizar atividades de caráter confecional. É uma iniciativa dedicada ao estudo de ciências tradicionais, por isso o largo interesse em astrologia por parte dos membros do ICLS, com destaque para os conteúdos sobre cosmologia e simbolismo. Não é um objetivo desse instituto trabalhar as religiões em termos catequéticos. A acusação de o ICLS ser um agente islamizador é completamente injusta e inferida do interesse de seus prodessores/donos em religião comparada, ciência estabelecida por Fritjof Schuon, notório estudioso muçulmano e líder de tariqa. Este sim interessado nas políticas islamização do ocidente em conjunto com sua maior influência, Renè Guenon.

Feito o grosseiro resumo, é notável a extensão dos conhecimentos do prof. Gugu (cria de Olavo de Carvalho) nos campos de religião, religião comparada, símbolismo, astrologia, cosmologia e uma caralhada de assuntos que ainda não tomei conhecimento. Fora as aulas oferecidas por outros professores. Mas fica o aviso: para entender o que é veiculado pelo ICLS é necessário uma propedêutica, fundamentada no conhecimento de sua própria religião (se a possuir), acompanhada de práticas piedosas frequentes, o conhecimento de história das civilizações, o contato com o melhor da literatura universal etc, etc.

2. Da treta em si

Nunca gostei de grupos. Sem entender direito o que eu podia perguntar naquele, fiz meu questionamento a respeito de missa piedosa numa postagem de alguém e lá veio o Tales de Carvalho dizer que meu comentário era tapado etc, etc. Respondi, não satisfeito publiquei uma série de postagens em modo de zueira, ao que a pléiade de puxa-sacos reagiu. O melhor deles foi um vídeo de uma palestra de Olavo de Carvalho concedida à Hebraica, onde ele abordava a situação de Irael falando um moooonte de verdades incômodas para sua filharada iceletista.

Não queria que fosse assim, mas foda-se. Não tenho paciência, a essas alturas, p'ra me submeter a teste de melindre. Sabendo que eles evitavam mais que o diabo confrotarem o pai, resolvi fazer essa gracinha. Porque, afinal, ali não se pode justificar Israel, porque o Tales tem conhecidos palestinos que afirmam ter antepassados enterrados naquela região por 800 anos! Por essa lógica eu sou português e alemão simultaneamente.

E é isso aí.

[heriugena]

Heidegger identifies three categories of time, which he calls ecstasies; the past, the present and the future. The present is the experience of the moment becoming history, and of the future becoming known to us by the past, which necessarily creates a determinate path, and the logic of time is only broken by our inattention. When this happens we are attacked by the novum; The new moment, which is the entrail of the future speeding ahead of us, shocks us with itself.

Thus the present is the constant privation of the moment by the past, and the future by the moment, and vice versa; The future steals the context and history of the present and past to create itself, it is the phenomenon of time.

To Heidegger, this category is rigid and within his hermeneutic cycle, though he doesn't explore it too much, unbreakable.

To Husserl, time is self-referential; the present is only the perception of being as the presence of the subjectivity of consciousness. This is a constant cycle of interpretation, whose articulation is, to us, violent; Time becomes consciousness fleeing itself.

The subject, through time, perceives the world beyond presenced perception, and so the world-as-it-is becomes intrasubjective, viewed through the lens of time. Thus, the objectivity of the present is questioned, and reduced to the level of gnosis; "Time is man's ultimate identity."

But in Sámi eschatology, this morphology does not apply; Upon death, the present doesn't self-arrest in the moment, lacking a future to ebb itself into, it doesn't retract into the now-petrifying source of itself and die, rather the dead sublates time and bloats past its own logos to have presentness in all time and every moment. It isn't the anamnesis, the placenta or tree of knowledge whose fruit is bitten out of by the Traditionalists of today or pagans of old Hellas and of Northern Europe, only listening to a conch shell echoing the principles of the distant past, emanating into the future from before as memory; rather, the world comes to encompass the subject, at all points in time, and everything of it is known, understood and lived by the dead: Sein-jenseits-des-Tode, being beyond death, and, seemingly paradoxically, Sein-davor-dem-Leben, being before life. This permeant being was accessed by the living actively, as the veil between death and life was thin and filmy, so an active dialogue was held with one's ancestors, and thus the world was opened to them entirely. Many pagans believe history lives on in their blood, and that it can be affirmed and continued through this acknowledgement. Not to the Sámi. Blood memory was not how they learned of the world, rather through first-hand knowledge acquired of always.

Substrate life was Sáivu, the transcendent realm, from which all being was derived. It dictated the flow of time, which was seen as oscillating according to it, contrary to the ideas of people like Debord where time was something imposed on the individual, a rigid thing that directed movement and thought, the individual only a passive victim to an alien force, rather than a creative agent partaking in its shape. Thence many Sámi shunned watches, under the philosophy that ‘it takes as long as it takes’.

This lack of linearity was displayed also in their spatial understanding; rather than a definite, striated space of borders, streets, grids and buildings, the Saami adhered to a nodal geography, composed of holy sites (sieidi), campsites (gohttensadji), grazing grounds (guohtun) and seasonal settlements (báiku, dálvaddis, geasseorohat). They didn't set trails often, and rather moved either by their own inclination or to the rhythm of the reindeer.

The Same knew intuitively of the landmarks, but might not necessarily have visited them, or would only be familiar in a temporal manner, whereas they might be known in a more holistic manner by the shaman (noaidi) or the father (ahčči) of the family. The noaidi had the ability to transcend space entirely and enter with the essence of his being the pre-extant reality of Sáivu, where spatiality and temporality were both unreal, or rather hyperreal, meaning every moment of time and every place in space was contained within Sáivu in its wholeness, by means of intense contemplative prayer, drum journeys and rituals, and therefore the noaidi had a more complete knowledge of this nodal geography and the premises from which it manifested temporally, and they moved according to these organico-spiritual patterns across the vast expanses, as was reflected in their spirit; Bounded only by the blue sky above, everything on the horizon theirs to tread and subject to ranging boots and the pounding roar of reindeer flocks. Like spring floods or brooding storms on the distant sky, the Saami roved far across their lands, as was their inclination, out and beyond the waning skyline, and this was the telos of their people, to actualize their boundless spirit, and affirm that they would soon wander among the stars

Will write more about Sámi and Uralic metaphysics

[heriugena]

"Just as it is impossible to observe the near and the distant simultaneously, so, too, it is impossible for a being to grasp fragmented and pure Reality simultaneously: to the extent that the one acts on the intelligence, the other remains inoperative -- for which reason he whose intelligence is directed predominantly towards the diverse, the phenomenal, can know correspondingly less of the unified, the essential. In other words: he who restricts himself to those modes of knowledge suited to perceiving the diverse, the apparent-- namely the senses and reason-- cannot know what is knowable through the Intellect alone, it being one with the Intellect, as light is one with the eye. That which is most distant from the eye is the sun; for even the stars are visible to the eye only by its light. And just as the sun is at the same time closest to the eye, because the eye is an image of the sun and is one with its light, so the highest principle of knowledge is furthest and nearest; and equally, by its light alone can beings perceive the diverse, the symbolical, without seeing the source of light. The stars are perceptible only because the light which makes them visible is necessarily a diminished light, otherwise no phenomenon would be visible, only light itself. Colour corresponds to the respective substantiality, form to essence, light to the Spirit which comes from the Divine, distances to planes of reality; in order to see the essential, the real, in a phenomenon, the eye must be far from it; so that the particular, the accidental, in it does not obscure the general, namely, that which determines its nature"

[noosphe-re]

Dogmatism reveals itself not only by its inability to conceive the inward or implicit illimitability of the symbol, the universality that resolves all outward oppositions, but also by its inability to recognize, when faced with two apparently contradictory truths, the inward connection that they implicitly affirm, a connection that makes of them complementary aspects of one and the same truth.

Frithjof Schuon, The Transcendent Unity of Religions

[noosphe-re]

...it is impossible to describe a landscape so validly as to exclude all other descriptions, for no one can see the landscape in all its aspects at the same time, and no single view can prevent the existence and validity of other equally possible views.

Frithjof Schuon

[noosphe-re]

The foregoing can be summed up in the following formula: pure and absolute Truth can only be found beyond all its possible expressions; these expressions, as such, cannot claim the attributes of this Truth; their relative remoteness from it is expressed by their differentiation and multiplicity, by which they are strictly limited...

Frithjof Schuon

[the-syndic4te]

Olavo de Carvalho - Perenialismo (on Guenon and Schuon)

[claritasgratiae]

The essential function of human intelligence is discernment between the Real and the illusory or between the Permanent and the impermanent, and the essential function of the will is attachment to the Permanent or the Real. This discernment and this attachment are the quintessence of all spirituality; carried to their highest level or reduced to their purest substance, they constitute the underlying universality in every great spiritual patrimony of humanity, or what may be called the ‘religio perennis’; this is the religion to which the sages adhere, one which is always and necessarily founded upon formal elements of divine institution.

Frithjof Schuon, Religio Perennis (full article here)