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The fig tree


If you want to understand what Evola and Guénon mean by initiation, see the video above. As they say, it is not a state that can be achieved through reading a book or watching a lecture—it is a state of being.

Now, Rajneesh, per above, is not a perfect example—as doubtless Guénon would say—because he mixes Nietzsche into his ideas and praises technology (both profane); but his state here gives you the general idea (Evola would imagine a similar state but in a warrior, not a priest—Olympian indifference to life or death, “tomorrow never comes”).

So this is what they talk about—or what they talk about at a higher level, anyway. It can’t really be conveyed in a book—books about symbols or cycles of the ages are just accompaniments to actual initiation which results in a state of being. It is not the same as mysticism, since mysticism, in this technical sense, is a passive activity—the initiate is active; he “broadcasts and receives”, to use an analogy to material technology (the mystic just receives).

Religion is a means to bring yourself into alignment with supra-personal harmonies. It’s like an oscilloscope—there is a solid, thick, and constant wavelength and then there is your wavelength, which is erratic and spidery and scratchy.

The ideal is that you manipulate the knobs to bring your wavelength into alignment with the solid and dependable wavelength—at which point, if it is done perfectly, your wavelength disappears, being synonymous with the superior wavelength (hence those people in the superior states, instantiated in the avatars, are impersonal because they have aligned their wavelength with the higher wavelength and so everything “personal” has vanished—it was all a deviation).


As for the fig tree, remember that the fig tree is not just spoken of by Jesus—Romulus and Remus, the mythical founding twins of Rome, as real as Jesus, were said to be reared under a fig tree. And, in the older Buddhist tradition, the Buddha sat under the ashvattha tree (the Bodhi tree)—which is the sacred fig tree of Hinduism. In a similar way, the “grain of mustard” exists in the Hindu tradition—in the older Indo-Aryan tradition from which it was adapted in a corrupted form by the Christians.

Then there are the two trees in the garden—the Tree of Life and the Tree of Knowledge of Good and Evil (at least one being a fig tree); and it has not always been depicted, as the Jews maintain, that to eat the fruit was evil—for in older traditions, in Gilgamesh, to eat the fruit was to “become as a god” in a positive sense; and this doubtless relates to the fact that all symbols have two sides, so that a serpent can be both malefic and benevolent (a tempter or a liberator—as realised by the Christian Gnostics).

There are many such parallels—just as Orpheus, who was also depicted as crucified, was said to have visited the underworld (hell) and returned triumphant (as with Jesus and the harrowing of hell).


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