Sunday, 28 February 2021 at 21:32
In The Logos and the New Mysteries, Massimo Scaligero identifies the Logos with the intuitive germ of thinking that manifests by way of the sensory realm.
It is the shaping force of thought that conceptualises the sensory realm (Scaligero followed the teaching of Rudolf Steiner on this matter), that in turn is reflected back to us as having nothing to do with us.
Because we have lost the ‘internal relation’ between the intuitive, shaping, conceptualising source and the sensory realm:
…the correlation of love - which is the correlation of the ‘I’ - is impossible for the soul. (83)
Scaligero describes this as a ‘deprivation’.
Deprivation is the condition of the ‘I’ divorced from the Logos. (83)
A false picture of the world papers over the cracks of this deprivation.
Our false world is:
…the permanent solidification of the spiritual past… We identify with the completed structures of our own animanic-physical beings… (83)
The upshot of all this is that we need to lift the weight of the past from our backs together with the karma that it saddles us with.
This entails a turn to what Scaligero describes as ‘pure thinking’, i.e. ‘pure’, pre-reflected thought, and in this…
…the living content of the advent of Christ is realised, which is the ultimate sense of thinking - our correlation with the Divine, the resurrection of spiritual feeling, by means of which the Divine enters the human being. (84)
© John Dunn.
Friday, 26 February 2021 at 18:26
The living thought that arises simultaneously with sensory perception, is lost to us and seemingly reflected back to us in the form of ‘reality’. The shaping force of thought is reflected back to us and falsely understood to be self-sustaining nature, or matter. We then treat this reality as that which must be ‘known’ and investigated.
Manis subject to this reflected world of material ‘reality’, i.e. the thought petrified, the world that man himself does not understand that he himself first shaped in thought.
It is the initial living thought that is lost and corrupted, and itself considered to be of material origin in the physical brain, and thus worthy of being ‘known’ and investigated.
The point that Rudolf Steiner asked us to consider is that this pre-corrupted thought, this living thought, this pre-reflected thought or, as Massimo Scaligero (pictured) often describes it, this pre-dialectical thought, did not have a material origin. Thinking is manifested by way of the sensory realm.
For Scaligero in The Logos and the New Mysteries, this living thinking offers the starting point, or ‘germ’, for the descriptive unfolding of our relationship to the Logos.
What has become human as the incarnated Logos can be seen surfacing as an intuitive germ of the thinking that manifests by way of the sensory (realm). This germ can be recognised as the point of confluence between the celestial intelligence and human thinking. It can be realised by the thinking that gives itself to the sensory, without fear of losing itself. (82)
Two critical points arise out of Scaligero’s words above.
Firstly, accepting Steiner’s call to consider the non-material origin of thought, i.e. a celestial origin, then living thinking is where Logos meets man, i.e. is ‘the point of confluence’. The second and fascinating thing to consider is that neither man or Logos can exist, or manifest, without the other.
The Logos is the source of living thought to man. Man is the vocaliser of Logos, i.e. the manifestation of Logos.
© John Dunn.
Wednesday, 24 February 2021 at 21:55
Massimo Scaligero advocates a method for those who would educate that recalls the pedagogical theories of Giovanni Gentile.
The Solar Initiate of the new times has the highest suprasensory vision andtraces its path, so that disciples can follow this path with the ‘I’ inthe ‘imaging’ that has been freed and experience their own cosmic history. (77)
The leaders are the Solar Initiates, recalling a passage from Julius Evola from Metaphysics of War:
For the ancient Aryan war had the general meaning of a perpetual fight between metaphysical powers. On the one hand there was the Olympian principle of light, the uranic and solar reality; on the other hand, brute violence, the titanic-telluric, barbaric element in the classical sense, the feminine-demonic substance. The motif of this metaphysical fight resurfaces continually through countless forms of myth in all traditions of Aryan origin. Any fight, in the material sense, was experienced with greater or lesser awareness as an episode in that antithesis. But the Aryan race considered itself to be the army of the Olympian principle: accordingly, it is necessary to restore this conception among Aryans, as being the justification, or the highest consecration, of any hegemonic aspiration, but also of the very idea of empire, whose anti-secular character is basically very obvious.
Evola was an anti-materialist. Opposing the Solar reality is the Lunar civilisation, seen as materialistic and decadent, based upon money and sensuous pleasures. The economy has replaced logic and reason and become our god. Things gradually become so bad that we live and labour in drudgery so that our children can have a better life, that humanity can have a better life. In this we live for a future life, not for this one.We live for an idea, a dream that we will never see fulfilled. We need heroes!
For Scaligero, the Solar Initiates on the path of education are the new Olympian heroes for our time. However, for there to be change, the spiritual daydreaming has to stop. It may have given us consolatory warm feelings of escapism in the past, but the devotions and religious rituals are no longer for our time. They lack ‘the forces to grasp the sense of the will born of self-consciousness at the sensory level’. (78)
In a way, Scaligero, utilising the discoveries of Rudolf Steiner, conceptualised what Evola meant by being anti-materialist and anti-secular - and it was the polar-opposite of daydreaming, i.e. consciousness. Indeed, as we have seen previously, Scaligero held that an adherence to the world of ‘matter’ and ‘reality’ was the idolatrous belief to be overcome by self-consciousness. Reiterating this point he wrote:
The will inherent in self-consciousness is the germ of a new human-cosmic force. (78)
Massimo Scaligero associates freedom with oneness with the Logos. This association relates to the deification objective in Julius Evola’s work.Evola considered absolute freedom to be the principle sign of being ‘God’. ‘The body of the absolute individual is the universe’, wrote Evola in The Path of Cinnabar.
Scaligero wrote in The Logos and the New Mysteries:
The more the ‘I’ realises its free being, the more it is identical to the Logos. Devotion to the Logos is the ultimate sense of human freedom… (78-9)
How to attain oneness with the Logos is therefore the goal; but how do we attain this state of freedom? ‘The spiritual practice of thinking’ mightwell be ‘the path to the Logos’ (79), but this will first need to recover the ‘current of the will’ (80). Why is such a recovery necessary? Because:
……we are ruled by a cosmic entity that tends to furnish us with experiences of the spirit that satisfy our ego. It also furnishes us with vital forces - of ephemeral consistency - provided that we are not free, but depend on it. This feeling, insofar as it is conditioned by thinking bound to the senses, because of a cerebral path, cannot flow toward the heart. (80)
This all sounds a little woolly at this point, unless you remember that Scaligero considered ordinary thinking about ‘matter’ and ‘reality’ to be in fact, thought petrified, belief-ridden and idolatrous; and all this false thinking is cerebral and logical. Scaligero’s reference to the heart is symbolic of a path of thought that eschews the cerebral. For the heart to rule the head, so to speak, ‘we need the current of thewill as a vehicle’ (80). However:
We cannot… recover such a current, except by taking it away from the luciferic entity’s control (80).
© John Dunn.
Monday, 22 February 2021 at 21:23
The source of the ancient faith has dried up and weak subjective feeling is left in its place. Those who might be bothered think they are connecting to something spiritual, but all they feel is a profound sense of nostalgia for something they think is lost and out of reach. The search for truth through the religion of their fathers turns into misplaced loyalty, or even a mind-numbing hobby.
The impulses of asceticism and devotion in whatever form have been corrupted by the spiritual darkness of the corporal world. They lead us away from the Logos, not towards it. The apparently devout and mystical feelings of a modern human being are a parody of the religious practices of old. Only the faculty of thinking holds the potential freedom from this bleak conditioning. Massimo Scaligero expands upon this idea in The Logos and the New Mysteries:
The current task of thinking… is not to comprehend or intuit the Logos - a rhetorical undertaking, conceivable only on the basis of a limited understanding of the dialectical limit of thought. The task of thinking is to incarnate the element of life that lies within it and from which it alienates itself to become dialectical - an element of suprasensory life from which it moves and without which it would not be, even when it takes on the error. The task of thinking is to realise its own intuitive nucleus, in which the Logos is present as an original force. Thought must arise again as magical thinking. (75)
Magical thinking starts when we understand that the way to the Logos does not lie within feeling, but at the source of the thinking by means of which we think.
© John Dunn.
Friday, 19 February 2021 at 10:12
Sir John Woodroffe was an Indophile and orientalist whose legacy was the translation of more than twenty Tantric Sanskrit texts, which had a dramatic impact upon theintellectual life of the Western world. He made known the secrets of the Hindu religion to intellectuals such as Julius Evola (pictured left), who in turn absorbed and reworked Woodroffe’s writings into his own concepts of freedom and power.
The ‘absolute individual’ - analogous to the Ātman concept - was sought by Evola as the exemplar of absolute freedom and power. Expanding upon the deification of man that he drew from Eckart, Evola considered absolute freedom to be the principle sign of being ‘God’. ‘The body of the absolute individual is the universe’, wrote Evola in The Path of Cinnabar.
© John Dunn.
Tuesday, 16 February 2021 at 21:48
Massimo Scaligero raises the issue of duality. In his terms this refers to man’s subjection to the reflected world of material ‘reality’, i.e. the thought petrified, the world that man himself does not understand that he has shaped in thought.
However, that very same shaping force of thought is one with the Logos.
The Logos - overcomer of duality - is that with which the ‘I’ , within itself, is one. (72)
Scaligero argues that duality is overcome where the incarnation of the Logos is realised. By ‘realised’ I think that he meant consciously realised. I think this because Scaligero has made the point previously that the Logos has always been incarnated in man and works through thought to shape the world in which we live. The critical issue is that until Rudolf Steiner’s seminal work, The Philosophy of Freedom, we have not been conscious of the workings of the Logos through us.
Only the original force itself can say ‘I am the light of the world’ with regard to itself, since, as the life of the light, it has incarnated at the level of earthliness, or of animal corporeality… Duality is overcome there, where the incarnation of the Divine in the human is realised. (72)
Incarnation is realised in the dawning of consciousness that leaves the ‘I’ with one task.
The ‘I’ is the ‘I’ because it has this original force within it. It has only one task - to be the ‘I’ that it is to be according to the Logos, not according to to the soul’s subjection to corporeality… (73)
‘To be according to the Logos’ is a reawakening, in a sense, a resurrection that followed the incarnation. The death from which the ‘I’ was resurrected was the immersion in the reflected world of material ‘reality’, the ‘I’s’ own shaping power of thought reflected back as the ready-made world of Nature.
The‘I’ died down as a spiritual principle and, simultaneously, the human began to have rational and philosophical, or even cerebral knowledge of it, as well as concrete experience of it only as a physical ego. (73)
Re-birth, whilst made possible by the impulse of the Logos, i.e. the ‘I’s’ encounter with the Logos, demands that a choice be made. ‘To be according to the Logos’ is a ‘free act’ and, being free, can be accepted or rejected. The temptation to reject is that of rejecting the light of the Logos and choosing instead to follow the Prince of Darkness, i.e the Prince of the corporeal world, making an idol of thought petrified.
The primordial force of the ‘I’ became intimately reawakened within the soul by the impulse of the Logos… It was the germ of the initiatory restitution of the principle of the ‘I’. However this restitution requires, within the soul, the free act of the human being to be realised. (73)
© John Dunn.
Individuality and freedom
Monday, 15 February 2021 at 21:39
Massimo Scaligero associates the reversal the ages-old petrification of thought with allowing ourselves to bear the force of the Logos. As such, the goal of our times should be that of incarnating the Logos. I quote from The Logos and the New Mysteries:
…that the Logos becomes flesh is the image of an event to which the transcendent process of thinking - rather than of feeling or of the will- is connected in modern times. (68)
Feeling, the will and all things mystical are thrown out:
With the spiritual mystically revived through the help of the Kabbalah and hermetic-alchemical symbols, yoga, occultism, and magic do not escape the sphere of feeling that undergoes the captivity of reflected thought. Essentially operating behind the revivification of traditional spiritualism is the impulse that tends to impede the living experience of the Logos. (69)
Scaligerois making the point that the Kabbalah and other mysticisms are just as much a part of the reflected, ready-made world as anything considered tobe materialistic or otherwise mundane to the apparently spiritual mind.
The conscious discovery of the thought that shapes our world, the thought that is lost almost at the moment of its inception, only to be reflected back to us as material ‘reality, or Nature, is the discovery too of the Logos. It is the discovery of the Logos inside of the ‘I’. Scaligero calls this a rediscovery, as though the identification of the Logos with thought was once something we had and later lost. This is all tied up with his learning from Rudolf Steiner, something that cannot be delved into much deep for now.
The influence of Evola is apparent too, in the way that Scaligero emphasises the individuality of experience in a deification of the ‘I’, which is Logos incarnated and resurrected.
The Divine becomes human; the human reconnects with the Divine, within Christ. Whoever treads the path of initiation - whoever recognises or fails to recognise the Christ - knows, at a given moment on thpath, that there is no initiation without such a teacher. (71)
‘Without such a teacher’ - I think that Scaligero means by this that, whilst the experience of aconnection, or reconnection, with the Logos is an individual experience, it is not something the individual will experience without external guidance. There must be an encounter. Christ is that guidance, but we must ensure that our understanding of the Christ phenomenon is fully expanded cosmically. This is:
…certainly not the mystical, or gnostic, Christ or the Christ limited to a religion but, rather, the cosmic Christ, the metaphysical principle of absolute individuality and freedom. (71)
© John Dunn.