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Thread: Aristasian Philosophy: The Feminine Universe

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    Post Aristasian Philosophy: The Feminine Universe

    THE FEMININE UNIVERSE is a complete statement of the Aristasian philosophy. Any one seriously interested in Aristasia should buy a copy of this book and read it several times. The Aristasian philosophy has developed over twenty years among some of the finest feminine minds in the world today. Now, for the first time, it has been stated in full, and yet in a form that is concise and easily understandable to an intelligent person.

    The Feminine Universe shows how a single Primordial Philosophy lies behind all the great traditions of the world, from the Far East to the ancient Americas, from the Hindu world to the Celtic, and shows how this philosophy was originally a feminine-oriented spirituality which was edited and adulterated by patriarchal societies, but never really lost until the cultural collapse of the 1960s.

    It is an exhilarating book which reclaims our feminine tradition and explains exactly what is wrong with the modern world and how it can be put right. Within its 128 pages, this concise volume contains a complete philosophy, an entire view of life which will be startlingly new to most people, but in fact is the most ancient philosophy in the world.

    "There is only one mythology, one iconology and one truth; that of an uncreated wisdom that has been handed down from time immemorial." - Ananda Coomaraswamy

    "The term philosophia perennis, which has been current since the time of the Renaissance. . . signifies the totality of the primordial and universal truths—and therefore of metaphysical axioms—whose formulation does not belong to any particular sytstem." - Frithjof Schuon

    "In truth pure metaphysics is neither Eastern nor Western, but universal. . . [the] forms may be Eastern or Western, but under the appearance of diversity there is always a basis of unity, at least wherever true metaphysics exists, for the simple reason that truth is one." - Rene Guenon

    "The traditional approach to reality is everywhere and always the same, despite the great differences in the historical development of traditional civilisations." - Lord Northbourne

    THIS BOOK is the first systematic exposition of the Perennial Wisdom. It is an attempt to express in the clearest possible terms and in the smallest possible space the Primordial Philosophy accepted and understood in all times and in all places before the aberrations of the modern world. It gives this philosophy in its feminine form - that being the earliest known on this earth.

    Ananda Coomaraswamy described traditional societies as "unanimous societies": that is societies not fragmented by conflicting factions and opinions, but united by a single, essential Truth. And this unanimity exists - though often unrecognised—not only within all traditional societies, from the red Indian medicine lodge to the Chinese temple, from the Siberian shaman to the Indian guru, from the Platonic West to the Confucian East, but between all traditional societies.

    Each one is founded upon the same essential, unchanging truths, even though they may express these truths in superficially different ways. Each one is a unique expresion of the Sophia Perennis, the primordial, changeless and eternal wisdom that is the common heritage of all humanity.

    While many books have been written about this Primordial Tradition, this is the first one to expound it systematically in its salient features. That alone would make it a book of the greatest significance, but, within an extraordinarily short space, this book does much more than that. It also discusses the essentially feminine nature of the earliest traditions and shows the importance of this in the development of the historical cycle and its special relevance to the developments of the last few decades.

    Writers such as Rene Guenon and Ananda Coomaraswamy have expounded the Sophia Perennis in many volumes. They have done so from a purely metaphysical and Traditional perspective (which is necessarily the highest and truest). While this book certainly expounds metaphysical Truth. which is indeed its very core, it also examines the consequences and ramifications of traditional thought from a lower, more 'human' perspective.

    From the 'pure' perspective of Guenon or Coomaraswamy it is necessary to reject out of hand the Western world that has come into being since the European Renaissance, or certainly since the mid-17th century. Guenon writes: "...what characterises the final phase of a cycle is the exploitation of everything that has been neglected or rejected during the course of the preceding phases; and indeed this is precisely what is to be observed in modern civilisation, which only lives, so to speak, by things which previous civilisations found no use for."

    This poses certain questions. Are we, for example, to include the works of Beethoven, Mozart, Keats and Wordsworth, and even Michelangelo among the "rejected elements", the "things which previous civilisations found no use for", of which Guenon speaks? Indeed, we must. But to say that they are "rejected elements" is not necessarily to say that they are worthless and contemptible. It may be to say that they are the Final Fruits of the Historical Cycle, manifesting possibilities of a lower order than was possible to previous phases, but which nonetheless are good and beautiful in their own right and without which the Cycle would be incomplete.

    This book takes a fresh look at post-Enlightenment culture with this in mind, analysing both its faults and its virtues, and shows how even up to the earlier 20th century the Traditional spirit remained vital in the aesthetic and cultural life of the Western world. What is necessary is to distinguish between those 'modern' developments that are legitimate Final Fruits and those which are truly malignant aberrations.

    In the light of this, the book examines phenomena which Guénon and Coomaraswamy did not live to see and comment on: the cultural collapse of the 1960s with its complete inversion of normal values, and most terrible of all, the destruction of femininity and the creation of an unbalanced world in which the Masculine Principle has come to dominate the culture absolutely, extirpating femininity even from the heart of woman herself.

    This book explains the traditional value of femininity and its essential superiority. It exposes the modern attack on femininity and the absurd doctrine that this cosmic Reality is the result of 'social conditioning'. It shows how what is being lost by the totalitarian imposition of an all-masculine culture is something of immeasurable importance to our spiritual health and our very survival.

    On this subject we wish to add a note to the scientific evidence presented in Chapter Four. The case presented there does not consist of 'selected facts'. Any one who cares to speak to those involved in neuroscience research will quickly discover that there is no 'opposition' within the field. Despite the almost universal acceptance of the 'social conditioning' theory of femininity by the lay public, there are no neuroscientists who can any longer sustain this.

    Modern brain-scan technology has made it visibly and unarguably clear that the female brain is radically different from the male brain and that the psychological characteristics that necessarily flow from this are precisely those of 'conventional' femininity. No informed person can any longer dispute this any more than she can dispute the roundness of the earth. The continued belief in the 'social conditioning' theory of femininity is simply an example of the 'ideological ignorance' of an over-politicised society.

    What we must understand is that from the Traditional point of view, these feminine characteristcs are in fact the highest of human characteristics and that our rejection of them not only does violence to the inborn nature of women, but impoverishes society and robs it of its vital centre.

    We ask readers to note that the 'universal she' is used throughout this book in place of the traditional patriarchal 'he' and the ugly and cumbersome 'he or she'. We do this for precisely the same reason that 'he' is used by patriarchal writers (or rather the reverse of that reason) - because we regard the female as the primary or fundamental sex; and in this, as we shall see, we are borne out by history, biology and metaphysics.

    "The religion of the prehistoric and early historical world was a monotheism in which the female form of divinity was supreme." - Sir Arthur Evans

    "It is remarkable that the many varied and highly expert author-archaeologists in the excellent series Ancient People and Places express their wonder at the evidence they have found that women were once pre-eminent in each of their areas of research, from the Near East to Ireland. Each writes as if this ancient dominance of women were unique and peculiar to his archaeological province. Yet taken all together these archaeological finds prove that feminine pre-eminence was a universal, and not a localised, phenomenon." - Elizabeth Gould Davis

    "[Our present civilisation stems from] a common cultural inheritance throughout an area extending from Mesopotamia to Egypt and the Ganges to the Mediterranean, [founded upon] the worship of the Great Mother." - Ananda Coomaraswamy

    "When above the heavens had not been formed, when the earth below had no name, Tiamat brought forth them both. Tiamat, Mother of the gods, Creator of all." 1

    So begins the earliest known account of the creation of the world. Moving from the Near East to Europe, the earliest known creation story is the pre-Hellenic Pelasgian Creation Myth, which depicts the creation of the universe by Eurynome, the Goddess of All Things. Commenting on this in his classic study of the Greek myths, Robert Graves says: "In this archaic religious system there were as yet neither gods nor priests, but only a universal goddess and her priestesses, woman being the dominant sex."2

    In all myth throughout the world, the original Creator is feminine. It is only with the coming of a masculine-dominated (patriarchal) social system that She is replaced by a male god. Sometimes (as in the case of Tiamat above) She is said to have been conquered or killed by the new god.

    Sometimes the patriarchy boldly changed the sex of the Deity without changing the name—as with Ea in Syria, Shiva in India or Atea in Polynesia. Sometimes the goddess was slowly edged out and the god edged in. W. R. Smith points out that the goddesses of the ancient Semites "changed their sex and became gods" in historical times3 while Atea, the supreme God of Polynesia was a Goddess as little as 500 years ago.4

    Often the new cult of the male god could only be made to replace the original religion of the Goddess by a very severe patriarchal régime. This was the case with the Hebrew Jehovah.5 Even then, the people frequently reverted to the worship of 'the Queen of Heaven', much to the chagrin of the patriarchal prophets.6

    Turning from the 'historical' to the 'prehistoric' period—that is to say, to that vast majority of human history for which written records no longer exist or have been re-written by patriarchal redactors—the material evidence makes it clear that the religion of the feminine Deity was predominant for thousands of years.

    James Mellaart, probably the world's foremost authority on Near Eastern archaeology, writes in his famous survey of ancient Near Eastern civilisation: "Between 9000 and 7000 b.c. art makes its appearance in the Near East in the form of statuettes of the supreme deity, the Great Goddess."7 Mellaart states that historically "the cult of the Great Goddess" is "the basis of our civilisation."8

    In a similar survey of ancient European civilisation between 7000 and 3500 b.c., Professor Marija Gimbutas explains how recent archaeology has given us a clear picture of this period, unearthing some 30,000 sculptures of clay, marble, bone, copper and gold from some 3,000 sites. Clearly a vast area and a great period of time are involved (much longer than the whole known 'historical' period), yet certain general statements can be made covering the entire civilisation.

    Prof. Gimbutas shows that the Creator of the world was regarded as a Goddess (like Tiamat, often symbolised as a bird), that the Great Goddess was "the central figure in the pantheon of gods" and that "the pantheon reflects a society dominated by the mother".9

    We may go back further, say to the Gravettian-Aurignacian cultures, sites of which have been found in Spain, France, Germany, Austria, Czechoslovakia and Russia, and recently as far afield as Anatolia in the Near East. Some of these sites date back well over 25,000 years, and in these virtually all statues, divine or human, are female.

    In the period after 9000 b.c., the pattern tended to follow that stated by Mellaart in connection with ancient Hacilar (c. 5800 b.c.): "The statuettes portray the Goddess and the male appears only in a subsidiary role". But in the older Gravettian-Aurignacian cultures, the male scarcely appears at all. What we have is a vast preponderance of stylised female images, known to archaeologists as "Venus figures".

    We might go back further still, for example to the Venus of the Wildenmannisloch Cave, which is at least seventy thousand years old, but as we recede into such distant eras, dating and interpretation obviously become more difficult and conservative scholarship becomes cautious. Let us, therefore, remain with the wealth of well-attested and generally accepted fact.

    What were they like, these prehistoric civilisations? Archaeologists refer to them as Palaeolithic (old stone age), Neolithic (new stone age) etc.—terms which to the average person imply brutish 'cave-men' dressed in skins and barely able to speak. Serious archaeologists have not believed in this popular myth for well over half a century now, but the discoveries of the last twenty years in Europe and the Near East have shown that it is so far from the truth as to be ridiculous.

    Let us take Hacilar, mentioned above in connexion with the predominance of the female image. This 'stone-age' community lived in two-storey houses, often thirty feet in length, arranged about a central courtyard, with ovens, kitchens, hearths upstairs and down, verandas overlooking the courtyard and numerous other 'civilised' features.10

    This example is entirely typical. We find similar conditions all over Neolithic Europe and the Near East and as far afield as Dravidian India. Furthermore, these societies were not separate developments, but as the great Indologist, Ananda Coomaraswamy, points out, the fruits of "a common cultural inheritance throughout an area extending from Mesopotamia to Egypt and the Ganges to the Mediterranean" based upon "the worship of the Great Mother".11

    It was a matriarchal civilisation in which the priesthood, the heads of families and of State were all female. The concept of feminine supremacy is so alien to modern minds that many male scholars have described it in terms which imply abject subjection on the part of men. Speaking of Catal Huyuk, the oldest town at present known to archaeology, Mellaart, who was the excavator, speaks of "man's subservience to woman".

    Charles Seltman says of the pre-Mycenaean Greeks "religion and custom were dominated by the female principle, and men were but the servers of women".13 Graves says that men, as the "weaker sex" "could be trusted to hunt, fish, gather certain foods, mind flocks and herds... so long as they did not transgress matriarchal law".

    J. J. Bachofen says that in prehistoric times "woman towers above man", and speaks of "the contrast between the dominant woman and the servile man".

    This assumption of man's abject condition in the ancient world is but the result of an ingrained patriarchal prejudice which baulks at the overturning of his 'natural' superiority. To an unprejudiced eye, what emerges is a picture of a peaceful civilisation of small towns, villages and a few small cities, based on a common religion and philosophy, and where, under clear feminine leadership, "all the resources of human nature, feminine and masculine, were utilised to the full as a creative force."

    It is also likely, judging from the complete absence, rather than subordinacy, of the male image that, at least in many places, the centre of civilisation was a predominantly feminine affair in which men played little part, and in which relations between women, at least among the upper echelons of society, were considered more important than their relations with men. This would be parallel with the pattern in patriarchal societies such as ancient Athens, pre-20th century academic communities, religious hierarchies and so forth.

    1 The Enuma Elish (earliest text) Tr. Muss-Arnolt.
    2. Robert Graves, The Greek Myths. Penguin, Vol I, p.2
    3. In Theodor Reik, Pagan Rites in Judaism, Farrar, p.7
    4. Peter N. Buck, Vikings of the Pacific University of Chicago Press, p 73.
    5. Reik, op. cit., p.101.
    6. e.g, Jeremiah. Ch. 44, vv. 16-19.
    7. James Mellaart, Earliest Civilisations of the Near East, McGraw Hill, p18.
    8. Ibid p.77.
    9. Marija Gimbutas, The Gods and Goddesses of Old Europe, 7000–3500 B.C., Thames & Hudson, pp.236–237.
    10. Mellaart, The Neolithic of the Near East. Thames & Hudson, pp.111–113.
    11. Coomaraswamy, A University Course in Indian Art, Raja Singam, p.34.
    12. Mellaart, Catal Huyuk. McGraw Hill, p.184.
    13. Seltman, The Twelve Olympians, Apollo, p.27.
    14. Graves, op.cit. I, p.15.
    15. Bachofen, Myth, Religion and Mother Right, Princeton University Press, p.112.
    16. Marija Gimbutas, Op. Cit., p.238.


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    Post Re: The Feminine Universe

    Quote Originally Posted by Frans_Jozef
    The Feminine Universe

    Hover your mouse over the navigation pictures -- could that be the Stormfront logo underneath?

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    Post Re: The Feminine Universe

    This page makes interesting comments about the Sun Goddess.

    I'm very drawn to the idea of the Sun Goddess, and it's been widely assumed that the female energy is always lunar and/or earthly. The Sun Goddess is part of woman's spirituality that should be studied and explored.
    (It doesn't matter how old the song is, I won't stop liking it).

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    Post Re: The Feminine Universe

    Quote Originally Posted by FrozenDice
    This page makes interesting comments about the Sun Goddess.

    I'm very drawn to the idea of the Sun Goddess, and it's been widely assumed that the female energy is always lunar and/or earthly. The Sun Goddess is part of woman's spirituality that should be studied and explored.
    Indeed and may I say worshipped?
    The Sun is feminine in Germanic mythology as the sun was a welcome respite to the harsh,icy,cold north lands.In contrast southern mythologies represent the sun as a male because of the unbearable intensity of the heat in the south lands.

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