"In Greece Pythagoreanism represented in many ways a return of the Pelasgic
spirit. Despite its astral and solar symbols (including a Hyperborean trace),
the Pythagorean doctrine was essentially characterized by the Demetrian and
pantheistic theme. After all, the lunar spirit of the Chaldean or Mayan priestly
science was reflected in its view of the world in terms of numbers and of
harmony ; the dark, pessimistic, and fatalistic motif of tellurism was retained
in the Pythagorean notion of birth on this earth as a punishment and as a
sentence, and also in the teaching concerning reincarnation, which I have
previously described as a symptom of spiritual disease. The soull that
repeatedly reincarnates is the sould subjected to the chthonic law. The doctrine
of reincarnation exemplifies the emphasis Pythagoreanism and Orphism gave to the
principle that is tellurically subjected to rebirth, as well as the truth proper
to the civilization of the Mother. Pythagoras's nostalgia for ideas of a
Demetrian type (after his death his home became a sanctuary for the goddess
Demeter)
including the dignity that women enjoyed in Pythagorean sects where they
presided over initiations and where the ritual cremation of the dead was
forbidden, as well as the sect's horror of blood - are features that can easily
be explained on this basis. In this kind of context even the escape from the
"cycle of rebirths" has a dubious character (it is significant that in Orphism
the dwelling of the blessed is not above, as in the Achaean symbol of the
Elysian Fields, but rather under the earth, in the company of infernal gods), in
comparison to the ideal of immortality that was proper of "Zeus's path" ; at the
end of this path there was a heavenly region or a Uranian world dominated by the
"spiritual virility of the light" and inhabited by "those who are," namely,
beings who are detached and inacessible in their perfection and purity."
--- In evola_as_he_is@yahoogroups.com, "vandermok" <vandermok@...> wrote:
>
> The reference is to this rather difficult sect. in Revolt:
>
> Il pitagorismo in Grecia significò, sotto vari aspetti, un ritorno dello
spirito pelasgico. Malgrado i suoi simboli astrali e solari (e perfino una
traccia iperborea) la dottrina pitagorica è essenzialemnte improntata dal tema
demetrico e pantetistico. In fondo, lo spirito lunaare della scienza sacerdotale
caldea o maya si riflette nella sua visione del mondo come numero e armonia;
l'oscuro motivo pessimistico e fatalistico del tellurismo si conserva nel
concetto pitagorico della rinascita in terra come punizione e persino nello
stesso insegnamento relativo alla reincarnazione. Circa quest'ultimo, si sa già
di cosa esso sia sintomo. L'anima che ricorrentemente si incarna, non è che
l'anima soggiacente alla legge ctonia. Il pitagorismo, e lo stesso orfismo,
insegnando la reincarnazione, mostrano il risalto che la loro concezione dà al
principio telluricamenbte soggetto alla rinascita, epperò alla verità propia
della civiltà della Madre. La nostalgia di Pitagora è per le dee del tipo
demetrico (dopo la sua morte l'abitazione di Pitagora divenne un santuario di
Demetra), la dignità che le donne avevano nelle sette pitagoriche ove esse
figuravano perfino come iniziatrici e dove sisgnificativamente l'arsione rituale
funeraria era proibita e si aveva un orrore pel sangue, sono, su tale base,
aspetti assai comprensibili. In un quadro di tal genere la stessa uscita dal
ciclo delle rinascite non può rivestire un carattre sospetto (nell'orfismo è
significativo che il soggiorno dei beati non sia sopra la terra, come nel
simbolo acheo dei Campi Elisi, ma sotto terra, in compagnia con gli altri dei
inferi) in opposto all'ideale di immortalità proprio alla via di Zeus e riferito
alla regione di 'coloro che sono', staccati, inaccessibili nella loro perfezione
e purità come le nature fisse del mondo uranio, della regione celeste dove
domina la virilità incorporea della luce in essenze stellari plurime, prive di
promiscuità, distinte a sé stesse."
>
> Moreover, there is to consider the difference between the Pythagorean
reincarnation and the transmigration in Buddhism and Vedanta.
> ------
>
> ----- Original Message -----
> From: Asdfasdsfdas Sfsdf
> To: evola_as_he_is@yahoogroups.com
> Sent: Friday, February 24, 2012 10:04 AM
> Subject: [evola_as_he_is] Reghini and Pythagorism
>
>
>
>
> Does anyone have any insight into Evola's rejection of Pythagorism?
>
>
> He aludes in Rivolta and Camino that there are southern, telluric ways in
this path and that Reghini was trying to revive a type of Pythagorism.
>
>
> Be that as it may, I do not understand the outright dismissal of this
tradition. Just a few tidbits:
>
>
> 1. Geometrically and conceptually the foundation of all Hermeticism and
alchemical symbolism (at least as far back as can be traced, with perhaps the
exception of Egypt).
>
>
> 2. Esoteric, initiatory and aristocratic. The burning of its libraries came
about from plebs who were rejected by the group. Many ascetic practices similar
to early Buddhism.
>
>
>
> 3. Utterly entwined with tripartite doctrines which led to much Platonic
doctrine such as tripartite caste system, tripartite metaphysiology, etc., etc.
Metempsychosis, wheel of life, etc., etc.
>