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  • Evola
    Apr 17
    View Source
    `An Eye is Not Always An Eye' has been expanded into a study - in French - which has just been published at http://elementsdeducationraciale.wordpress.com/

    The first part focuses on the symbol of the eye and related symbols in the Egyptian mythology and in the Near- and Middle-East pantheons, in the first of which, where it should be stressed that some feminine deities underwent a process of solarisation, the eye is the main attribute of the omniscient, that is, `solar' or heavenly, god, whether it is called Rê, Horus or, later, Thot or Amon, who are all avatars of the "dying god" ; unlike the Hyperborean Apollo, the dominating and unchanging source of light", it "[represents] the sun following its patterns of ascent and of descent over the horizon." (RATMW, p. 119 ; J. Evola did not see that Rê is actually a `dying god') In the second part, we find that the eye found its way as a symbol into the "religions of the Book", especially in Arabic Islam, in increasingly stylised, fleeing forms (the half-moon, the round tray-scale, bull horns, etc.), but also in Christianity (the fish), and we begin to see what is hidden behind the eye. The third part deals with the increasingly conventionalised manifestation of the symbolic eye and its related symbols in the imaging of modern movements, such as Communism and the EU. Just as, as established in "From Freedom to Feedom", the promotion of `freedom' as a notion, whether of the political, religious, social or philosophical order, has always been the hallmark of non White subversive movements from Greco-Roman Antiquity to modern times, so this study of (what lies behind) the eye and its iconic by-products as symbols has showed that these originate in non Nordic races and civilisations, and have been the distinctive characteristic of the `religious' symbolism of non- and anti-Nordic races, and of their related `religious', or political movements, from immemorial times to the present day.

    There have been studies on the eye symbol, yet not as many as some might expect. There have been even fewer studies on the symbolic eye and its web of related symbols in the field of the history of religions ; in fact, "Moon -O-Theism" is to our knowledge the only book that tackles quite comprehensively this question, albeit, given the subject matter of the book, only in the context of Arabic Islam, and, save De Vries (Ad. Dictionary of Symbols and Imagery. Amsterdam : North, Holland, 1974) and a few others, scholars specialised in the history of religions (this is not a criticism, only an observation : Academia is what it is) have not dared to venture to study the close association that archaeological findings have showed abundantly in iconography between the eye and the main attribute, so to speak, of the Great Goddess : the vulva : they have even shelved it : the dogma is that the eye is a masculine symbol ; the bottom line, however, is that the eye is not part of the Nordic symbolism and is instead related to Southern cults, in which, the more primitivistic the organisation in which these cults originate, the more intimate the connection between the vulva and the stylised eye in their symbolism. In ethnology, however, this intimate connection is well ascertained. For example, in China as well as in Southeast Asia, headhunters still "embellish or restore trophy skulls with cowrie shell inserts for eyes", and the "wide appeal of cowrie shells as objects of value and decoration rests in part on the resemblance of their opening slit on the bottom both to the eye and to the vulva." (Anthropology and religion : what we know, think, and question, p. 113). Indeed, "The aperture of the cowrie shell into which the mollusc withdraws has suggested two quite different analogies, the vulva and the eye, the one promoting fertility, the other serving as a prophylactic against the evil eye and at the same time seeking to promote good sight". "The custom of inserting cowrie shells into eye sockets is at least ten thousand years old, as shown by the numerous skulls with plastered faces having cowrie shells inserted in the eye sockets from Natufian levels at Jericho", and, interestingly enough, this is also a common practice, for example, in Papua Guinea. (Symbols of excellence : precious materials as expressions of status, p. 23)

    So, if ever something is to be blamed for "going too far" here, it is not the study, but the hard facts of the traditions under scrutiny, whose telluric and matriarchal core the study attempts to account for in a comprehensive manner, from the racial standpoint, through the symbols which are proper to them. Whatever symbol one considers and studies, one should be well advised not to forget the etymology of the word `esotericism' : `more within' – especially, it seems, esotericists.

    It has not escaped the attention of the reader that the examination of the symbols from a racial perspective enables one to go beyond the considerations developed by R. Guénon about the `inversion of symbols', which he acknowledges is a "rather complex" matter. In fact, the dividing line, which allows one to get a clearer picture, is between symbols that are originally Hyperborean, which, like the swastika and the circle, express the immutable, and symbols which are intrinsically `southern', which, like the eye, the half-moon, systematically refer to aspects of the Great Goddess, and, therefore, to change. As pointed out in the study, it is not by chance that the symbols of the Great Goddess are both numerous and protean and, so to speak, fleeing, since matter means multiplicity, Proteism (no pun intended), and elusiveness (Hindus would say `maya'). In fact, too, the least esotericists and metaphysicians can do is to admit that the law of change applies to symbols, too, especially to those that belong to a feminine, matriarchal tradition, and that a symbol may very well hide another symbol, a more powerful one, which, if not spotted, seen, may very well act in a subliminal manner. By the same token, the claim that some people do not realise how right they might be when stating that God is a woman (or a Negro) should not be taken as a provocation : in Hindu metaphysical speculation, the theistic Brahma is considered as feminine with respect to Brahman, the absolute principle.

    It is our wish that this pioneering study will be furthered.
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