“ Beauty reminds us that we are more than mere matter and that we long for meaning from outside of ourselves- and that is why modernity hates it.” — Dean Abbott
“From the physiological standpoint, everything ugly weakens and depresses man. It reminds him of decay, danger, impotence; he literally loses strength in its presence. His feeling of power, his will to power, his courage and his pride- these things collapse at the sight of what is ugly, and rise at the sight of what is beautiful. Only the most intellectual men have the right to beauty, to the beautiful: only in them is goodness, not weakness.” — Friedrich Nietzsche
“Therefore I say that Love is the most ancient of the Gods, the most honored, and the most powerful in helping men gain virtue and blessedness, whether they are alive or have passed away.” — Plato, Symposium
Of all of the virtues characteristic of Western civilization, none are so subject and susceptible to distortion, desecration and decay as the philosophical concept of Beauty. The postmodern world thoroughly despises and vilifies such an ideal, and instead idolizes the false societal conception of an pseudo-equality, a silhouette of egalitarianism, and a sacrifice of all that is exceptional, superior and immaculate in the vain exaltation of all things that are profane and mundane- the mediocrity of the majority. The idea of Beauty is degenerated into a universally applicable concept, rather than being permitted to preserve its quality, glory, and intrinsically exceptional nature amidst a dark world of typical profanity and mediocrity.
The Origin of Beauty
The totality of philosophical ideals, cultural ambitions, and artistic expressions, are all extensions of spiritual perception; the inherently eternal nature of the conceptions of the human mind formed in contemplative thought all revolve around the principle of eternal struggle, or, the evolutionary impulse to survive within an oppositional world of chaotic, cacophonic disarray. All endeavors within the mind seek to perpetuate the preservation of one’s own people and identity, and this fundamental biological observation is the foundation upon which all spiritual purpose is established. It is upon our base evolutionary impulses, then, that all of morality is consequently established; that which is moral is inseparably intertwined with a natural order, in our perpetual pursuit and struggle for survival and prosperity. By extension, morality is likewise bound to that which is beautiful. The origin of beauty flows from within a spiritual realm, and that which is in the physical perceived to be beautiful is a mere consequence, a symptom, of a divine beauty that descends upon humanity through the invocation of the exceptional.
“The most intellectual men, as the strongest, find their happiness where others meet with their ruin: in the labyrinth, in hardness towards themselves and others, in endeavor; their delight is self-mastery: with them asceticism becomes a second nature, a need, an instinct. They regard a difficult task as their privilege; to play with burdens which crush their fellows is to them a recreation…” — F.N.
To be beautiful, then, is to be superior, triumphant, and victorious, amidst the most formidable of adversities. These successes are always characterized as the inevitable result of those invigorated by vitality, intoxicated upon the Nietzschean art of the struggle, and ignited with fiery drive at the sight of opposition. To bear the task of Beauty is to be a Promethean, and conceive within our spirit the insatiably compelling ambition to create, in a world of mimicry; to not merely appreciate in subtle solemnity the monumental accomplishments of Western Civilization, but to live as breathing proponents of those triumphs; to embrace so passionately that philosophy that one becomes a living invocation of its grandeur; this is the birth of beauty, and beauty culminates in the phenomenon of Love. Hierarchy is indeed a friend of Aphrodite.
Love & Beauty through the eyes of the Ancients
The phenomenon of Love, which Nietzsche accurately describes as “The spiritualization of Sensuality”, is conveyed in its totality throughout the ages and aeons of humanity via religious rite; although the majority of these initiations and festivities were thoroughly sublimated into Christian practice and doctrine, they yet bear the reminiscence of those esoteric rites that have been present from the very foundational formation of Western spiritual philosophy. This is prominently conveyed within the holy day of Saint Valentine, or, the Christianization of the Festival of Lupercalia/the Celebration of Juno Februata. This aged celebration of Antiquity, reminiscent of the ceremonial mythology of Romulus and Remus(the founders of Rome that were nourished by a she-wolf during adolescence), offered an animal sacrifice, usually of a goat, and the subsequent sanctification of the blood thereof to serve as a rite of purification that was a preparatory state for the fertility rituals that immediately followed.
Contrary to the predominant Christian perception of love and eroticism, which insists upon the inherently degenerated connotation of sensual impulse, these ritualistic practices are a form of purification and cleansing in honor of Juno Februata(The Goddess of the fever[febris]), an archetype of the Graeco-Roman Goddess Hera/Juno that is representative of the divine feminine, fertility, and motherhood. The notion of sensuality as being an intrinsically evil, immoral, degraded, decaying institution is a destructive concept originating within Abrahamic thought; it is, rather, an instrument by which a higher spiritual awareness and actualization might be attained, should one conquer his passions and not be overwhelmed by them, as the tragic Orpheus was.
The Archetypes of Love
Numerous instances of divine representatives of the fundamental sensual impulse are present throughout ancient Western civilization, and all are interconnected. The animal sacrifice at the festival of Lupercalia included the use of goatskin as loincloths; this is representative of Pan, a frequent companion of the Goddess Juno Februata and a God representing male fertility, and the primordial evolutionary impulse of sexuality. The celebrations of Lupercalia and the ecstatic festivities that followed in celebration of fertility also draw similarities to the rites of the Maenads, the wild followers of Dionysus(Bacchus) that forged their places of worship within the mountainous regions of Greece, and engaged in intensely euphoric, violently passionate rituals of intoxication and fertility.
Included among these divine incarnations of sensuality are Aphrodite, as conveyed in two different archetypes, Aphrodite Pandemos and Aphrodite Urania, as well as her son, Eros. These two archetypes of the Goddess Venus represent the progression of sensual perception; the first, Aphrodite Pandemos, signifies the base introduction into the realm of sexuality, that being, a purely physical attraction established upon evolutionary instinct, while the higher form of Venus, Aphrodite Urania[Heavenly Aphrodite] is the archetype of spiritual love; Eros, in contrast, is representative of the culmination of the passions created in the union of love and war, creation and destruction, tranquility and chaos.
The Evolution of Love, from the Platonic to the Nietzschean
The manifestation of the Love Archetype is most notably discussed in Plato’s Symposium; the process is thereby described as the phenomenon of the “Ladder of Love”. Diotima describes this process in vivid detail, beginning in the experience of crass physical attraction and developing into a complex spiritual appreciation for love in its entire esoteric connotation. Upon the initial discovery of physical attraction, one begins to experience the appreciation of beauty that is present within physical youth and power; over time, that singular appreciation develops into a comprehension of a greater beauty that permeates throughout one’s people; a commonality of physical idealism upon which they establish their identities. This physical ideal, then, is transcendent; it is a mere manifestation of a higher spiritual beauty, that of the soul; the soul thus yields forth the beauty of society, in her respective laws, and from this, the beauty of the knowledge and wisdom that cultivates civilization. What occurs next, is conception- the birth of beautiful ideas and philosophies within the soul of the individual who has witnessed the sacred beauty of Wisdom. This is, evidently, a spiritual phenomenon that likewise manifests through the conception that results as the final consequence of physical love; the creation of new life.
“The Lover is turned to the great sea of beauty, and, gazing upon this, he gives birth to many gloriously beautiful ideas and theories, in unstinting love of wisdom… the love of the Gods belongs to anyone who has given birth to true virtue and nourished it; and if any human being could become immortal, it would be he…” – Plato
The culmination of life and its divine conception, then, necessitates the defense of life; the primordial aspects of existence, those being, love and war, passion in both affection and hostility, are inherent to beauty, and to life. The timidity of love, and the aggressively protective instincts by which war is waged, are likewise two aspects of the same primordial passion; thus, Eros springs forth, the harbinger of all ambition and fervency of life.
“The spiritualization of sensuality is called love…another triumph is our spiritualization of hostility.” –F.N.
The comprehension of these sacred aspects so inherent to life, of Love, Beauty, and Sexuality, as demonstrated through the lens of ancestral heathen/pagan traditions, is an imperative in rekindling the vibrant fires of the hearth of civilization. When one removes the lens of pseudo-traditionalist dogmas that corrupt the perception of the celebration of intimacy and passion as being an inherently degenerative and degraded element of life, they may perceive civilization as it was crafted by the hands of the ancients; vigorous, vibrant, and fiercely ambitious, embracing all aspects of life as being intrinsically sacred experiences, and fulfilling the will to power.
“What did the Hellene secure for himself with these mysteries? Eternal life, the eternal recurrence of life; the future promised and hallowed in the past; the triumphant Yea to life despite death and change; real life conceived as the collective prolongation of life through procreation, through the mysteries of sexuality.” — F.N.
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