A materiális világ esszenciálisan szellemi világ. Mit jelent az, hogy »szellemi«? Azt, hogy szubtilisebb, mint az anyagi? Ezt is, de nem ez a lényeg. A világ akkor szellemi, ha tudati természete az átélésben nyilvánvalóvá válik.

László András



„A lég, a fellegek, az erdő,
Mikéntha minden zengene…
A föld, a csillagok, a tenger,
Minden szívemmel van tele.

És mintha mind lobogna, égne;
Rajongna, élne szikla, rög…
Állat, virág, fa, sőt az ember
Érezne tégedet, Örök!…


És mintha mind belém ömölne,
Az óceán s a csillagok,
Szín és sugár, dal, illat, éter:
Úgy érzem, én minden vagyok."

Komjáthy Jenő: Az örök dal (részlet)



„A Rig-véda azt tanítja, hogy Isten az egész természetben felismerhető – a hegyekben, dombokban, folyókban. »Az egyetlen szellem rajtam keresztül áramlik.« Amikor egy hegyen állva nem tudod, hol végződik a hegy, s hol kezdődik a tested, az az igazi imádság. Amint lélegzel, az egész természet lélegzik. Mikor kiengeded a levegőt, az egész hegy minden völgyével együtt a fuvallatokban lélegzik ki. Amint belélegzel, az univerzális életerő pránájának teljessége járja át a tested, csakúgy, mint a völgyeket, a folyókat, a hegyeket. Ez az egyedüli helyes kapcsolat a természettel.”

Szvámí Véda Bháratí





Tibor Imre Baranyi




Supranatural and infranatural in nature



Nature (physis), in its original meaning, meant way much more than what is understood by it nowadays. In our times, it mostly denotes the landscape, the firmament or the wilderness, the animal, vegetable and mineral world, that which is not „civilised” or not inhabited by men, that is, certain areas of the corporal (bodily) manifestation. In its original meaning, though, nature did not comprise only the entirety of the corporal ('bodily') manifestation but also the phenomena of the subtle or psychical ('of the soul') world, including all that is called occult, today, and the totality of the aformal worlds. Nature, which is changeable, subject to change and whose phenomena and manifestations are relative – they come into being, develop and decay –, stems from the Absolute, it is the self-manifestation, the epiphany of the Absolute. On the one hand, nature conceals, as by a magic spell (māyā), the supranatural Absolute from the sight of the majority of the natural beings, while on the other hand, it manifests It, as it were, in the forms of modalities and symbols, to the point that from an appropriate perspective one could say that the whole nature speaks only about God himself.

Nature is a fall on the one part and a triumphal song on the other, depending on the measure in which the continuity with the Absolute, of the subject of consciousness coinciding with existence, is loosened, in which the connection with God is lost. Nature leads astray and muddles and, at the same time, shows a way and salvages. All this possibilities are realised in function of the watchfulness of one's consciousness. When the orientation of the consciousness is centrifugal, i.e., turning from the centre towards the periphery, and the consciousness of the self-identity with the Absolute has faded or perchance is extinguished („God is dead”), then nature is a labyrinth without a way out and sooner or later becomes lifeless and hostile: a threatening obstacle, an „energy source” to exploit. But when the consciousness turns towards its own centre, i.e., its orientation is centripetal, so that its subject actualises his potential self-identity with the Absolute, then nature revives and ennobles itself into a master of teachings: it will become a living repository of symbolic teachings and spiritual guidelines, lit up by the light of the spirit. In the highest meaning, nature, as a world revealing in the initiated consciousness, is the sacred book of the primordial tradition.[1] This way, the Absolute shows itself in nature through the hierarchy of worlds. The inferior always denotes symbolically something superior and, in the right perspective, bears a phenomenon reaches beyond itself, i.e., it is a living symbol. The symbols get arranged according to a suprarational order in the present world and by them God gives guidance to the wayfarer and teaches him in a special way.

Nature's unfoldment, completion and decay speaks of the eternal story of the relative terrestrial and corporeal existence. „Everything that has a beginning has an end” says the Buddha. Everything that is born, will mount, bloom and decay, without any hope of escape or way out of the annihilation. Only the Witness of all this, the eternal and contemplating Absolute is unchanging and unchangeable: it has neither a beginning nor an end.

Upon closer examination, we can discover that the colours of the world also reflect the supranatural order. The two non-colours, black and white, symbolise the non-manifested supercelestial heaven and subterranean earth; the yang and yin, as they are called in China, or purusha and prakrti in India, i.e., the universal essence and substance, spirit and matter. When the supercelestial heaven enters into manifestation, it darkens somewhat: it becomes the firmament or the sky and the blue of the sky, because blue is a white descended in a peculiar way (and not soiled: that is gray). The subterranean earth (the equivalent of the materia), instead, entering into manifestation, gets somewhat purified or enlightened by the white of the supercelestial heaven, and becomes brown as fertile soil or eventually yellow as the sand of the desert; in the latter there is more of the spiritual as it is more unfertile than chernozem (black soil). The spirit, indeed, is not fertile, it can at most fertilise. The sea is blue because its fluidity reflects the blue of the sky, and the mountain because it has not yet completely descended from heaven and has not yet become totally earth. When the blue of the sky and the brown/yellow of the soil unite, they become green, the green of the vegetable kingdom. The trunk of trees is brown because the earth breaks out through it in order to get back to heaven, and the lighter green their foliage is the fresher it is, the nearer it is to the sky. The red colour, instead, hides as blood, bearing the vitality of the spirit, darkens by passion and when coagulates, left alone by the spirit.

When, in an extratemporal moment, God as supercelestial heaven ceased his own being as a void, the subterranean earth, the black „nothing” came to exists. This „nothing” is nothing only in actuality, while potentially it is everything. In nature, the supernatural heaven and the subterranean earth and then the sky and the earth want to unite and are united in a limitless harmony. But in man, this harmony is disrupted because he has to choose between „heaven” and „earth” and, over time, getting ahead in the world cycle, he steeps more and more in the dark enchantment of the earth, and his soul – where heaven and earth meet – darkens: he becomes more and more material. The Kali-yuga (Dark Age) present itself in the manifested nature as well, in the form of a „blackening” or solidification, as Guénon says: the world becomes more and more solid and its events, in the frame of a general descent, obey to ever more severe physical laws. At the beginning, the so-called physical laws are not coercive. The world resembles more to imagination and the world of dreams, where objects can soar, wounds heal, men can fly on a „magic carpet” and cities can be raised by the power of imagination. „The gentle vernal breezes of Malaya, the abode of sandalwood trees, swivel round the slimly tendrils of clove flowers, interwoven with the fragrances; The forest bower is permeated with the buzzes of honeybee swarms and croons of the Kokila birds”[2] – it is the subtlety and suavity of the beginning which is replaced by the coarseness and coagulated solidity of the end: the white-permeated subtle colours are replaced by the ever toneless grayness of blurred colours; the fairies and princes by the feminists and managers: the siliconated furies die-cast on lead shell and the tortoise-like armoured molluscs; the dominance of North by that of the South; that of the heroic man by that of the demonic woman; that of kings by that of the plebs; that of soundness by that of illness; that of the live spirit by that of the machine; that of quality by that of quantity; the music of the spheres by the noise of machines. The terrestrial Paradise that stays motionless and shines in the centre of the world, is replaced by a mud-ball wandering in the outer space, in which firstly, ideal conditions for life were accidentally caused by a „big bang”, and then the anthropomorphic apes became „homo sapiens” in the „struggle for existence”. The becoming devours the Esse more and more voraciously and this takes form passively as corruption of the existence and actively as corrupting the existence. The process of descent shows itself in the human society but also in the general circumstances of the manifested nature, in a certain sense – but undoubtedly in a more difficultly recognisable way – within the single species, too, but mostly through the disappearance of forms of existence embodying ideas of a higher order and through the materialisation of species that embody new and obscure ideas. The lawn becomes an association of weeds, the ambrosia becomes ragweed, the oak forest becomes acacia woods, the honey of extinct bees becomes an industrial sweetener, the meadow and riverside become nests of mosquitoes and ticks; the lack of munificence becomes cancer cells,[3] spirit becomes matter, love becomes malice, self-sacrifice becomes egoism, initiation becomes sectarian extasy and drug dependence, the aged sage becomes an old fool – the elixir becomes poison.

When the consciousness of the identity with the origin slackens and then quasi splits (as a total and complete separation can not practically happen), the world and the human consciousness darken or we can say get poisoned. Poisons do not simply represent the lack of elixirs, i.e., they are not neutral substances but active agents. Poisons are a lack of elixir and contra-elixir at the same time. Naturally, the „universal elixir” is God and the healing is represented by the steps successfully made in the direction of the primordial state. The strongest poison of consciousness is the devil itself and the most poisonous substances – such as botulin or the excretion of the skin of the poison dart frog – are only his worldly imprints. The most annoying and evil forms of existence are manifestations of obscure ideas and human „sins”, in animal or vegetable form. Mosquitoes, flies, wasps, tumbleweed and ragweed, etc., did not exist in the Golden Age, these are typical forms of existence of the Kali-yuga. Writer Béla Hamvas says that „weeds, bacteria and worms are not produces of the soul but came to being through the degeneration of the soul (corruption of existence)”.[4] But as entirely noxious forms of existence do not exist, momenta of providence and direction can be discovered even in them, from the right perspective.

Nature is not the real home of man. Rousseau's error is typically modern: when the urban or common life order overturns and becomes unbearable due to the advance of modernity, the thought of „back to nature” emerges. To be exact, the error is not in the formulation but in the way Rousseau conceives it. Natural environment corrupts and descends together with man. Environmental pollution is an imprint, in the outside world, of the pollution of consciousness, as garbage and debris – these typically modern phenomena – are also just worldly precipitation of the garbage and debris of the consciousness of the modern man. When „back to nature” is proposed as „back to the wilderness”, the thought is mistaken. However, if by „nature” we understand the primordial or Edenic nature, the return to it – as to a state of consciousness – can be a real – intermediate – spiritual purpose. Man does not derive from below but from above, not „from above” in a physical sense but in a spiritual one. The real home of the man is not nature, be it primordial or Edenic, but the prenatural and supranatural: that is why he does not feel at home in the wilderness and not even in the urban whirlwind, but in the sanctuary.

Contrary to the general and ever accelerating descent in the world, the wayfarer realiser can ascend essentially as long as he leads himself back, following a real spiritual path, to the primordial state or even beyond, to the metaphysical Self. To use a metaphor, it is as if he, like a bird flying higher and higher, would look back and contemplate the earth (earth as a state of consciousness). From always farther and higher he sees as the earthly world sinks lower and lower. If we imagine the yugas ('epochs') symbolically as globelike spheres, then the realiser stands at the highest, de facto in the Satya-Krta-yuga ('Golden Age'), respect to the manifested world, but glancing back he can still „see”, far and low, that the Kali-yuga ('Dark Age') exists and it darkens more and more. As his being is not in the Kali-yuga, he is not subject to it and does not suffer it, yet he experiences it, if he wants to. From a superior world, every inferior world can be experienced, therefore if his being or centre of self-realisation, so to say, is in the Golden Age, he can experience all the other epochs, but not vice versa. For the beings and states of consciousness of the Kali-yuga, only the Kali-yuga exists (even if, as usual, they do not call it so). For the realiser, therefore, the Kali-yuga exists and also does not exist – but this is true only in the light of the above interpretation.

According to another standpoint, my born body goes through the yugas, or rather, through their microcosmic equivalents, from the moment of birth, in a continuity (and in a time proportion of 4:3:2:1), and proceeds ineluctably towards the end of the line of the Kali-yuga, ie., bodily death. Therefore, this process is a descent and the profane man is subject only to this one as he almost completely identifies himself with his body. On the other hand, though, a converse process takes or rather can take place, a process that I guide, based on divine guidance and inspiration: the ascent, against descent, of my self-conscious being in the course of the spiritual path. I become immortal if, in the moment of my death, my body will be at the end of the line of the Kali-yuga (it is inescapable) but in my essential being I will be able to return to the dawn of the Golden Age. This is the realisation of the alchemical nigredo grade.

Sometimes it is useful to compare that which is prenatal with that which is postmortal because these two are in a special analogy. Every man is being born crying and the apparently unreasonable crying of babies is caused by the hopelessness felt over the loss of the world still looming through from the prenatal. In death, then, man dies back to the prenatal world again. Nobody is afraid of that which is prenatal, although – in an analogical sense – in death everybody „arrives” back where he was before being born. The born one also dies, but the witness of birth is also the witness of death: it is not born and does not die, it is innascible and immortal; all that can be said „about him” is that it eternally is.

The pristine city, where the nomadity of the quest for the Garden of Eden is successfully terminated, has a higher dignity than the wilderness. However, the city that can reflect something of the supranatural mainly through the works of traditional art and the special qualification or, we could say, sacralisation, of space, can also become soil for the infranatural. The modern metropolis is exactly like that, becoming a more and more infernal mechanised ghetto, not only due to the appearance in masses of an ever lower human quality, to the phalanstery of the undead, or to the brutal environmental pollution, but also with respect to the invasion of the ever more horrible concrete-steel-glass cubic monsters of architecture and to that of the excrement of the world: plastics (an inverse image of crystal). Schuon said that concrete is a desacralized stone. The cubic buildings made of reinforced concrete, the „block of flats district” is the end of architecture: a ruthless act of terrorism of a demonically idiotic functionality that appeals to an „emergency measure”. In this context, living near „nature” in a narrow sense is undoubtedly less bad, if it is not reduced to an unceasing fight for „conditions” and „necessities”. The telluricity of village existence of this period, the intrusive presence of the deeply vitiated community, however, sometimes stands below the gray mechanisation and „alienation” of the city. Undoubtedly, the best thing is to live in a castle or a mansion: close to nature (tamed to be a park), far from the corrupt community, so that the sound of speech can be heard yet but the words are not clear any more. A restored order of life in a real, not corrupt community, the apotheosis of which is the sacred solitude. In nature, man never feels „alone”. Loneliness is the revenge of the corrupt community on the man who possesses integrity or that at least prefigures it. Loneliness must be transformed into sacred solitude – making ourselves independent of the place in which we are obliged to live – since this latter corresponds to the original onthological situation. From nature, the road leads in two ways: into the infranatural, which is the antitraditionalism, the way of the modern man and the end of the line of the superstition of „evolution” and „progress”; and into the supranatural, which is the life lived in the sign of traditional principles and realisation, the re-finding of the real and original home of man.


[1] The situation is not different in our days, either, when the world has greatly solidified, as Guénon says, respect to the states of the beginnings or of the golden age. As regard to the modern, so-called natural sciences (biology, chemistry, astronomy, etc.), that which they do with nature is similar to trying to understand the „secrets” of the Bible examining on what kind of paper and in an ink of what composition it is printed, how it is bound, how much it weighs, etc.

[2] Jayadeva Goswami: Gita Govinda Kavyam I, 3-1.

[3] On the spiritual plane, the root cause of cancer – one of the most devastating illnesses of our era – is the disappearance of the zakàt (the third pillar of Islam), i.e., in Christian phraseology, of alms, donation, renunciation, release, being content with less (something that originally was not present in a moral plane as „praiseworthy”, but as an almost natural concomitant of the autoreductio into the Metaphysical Subject). As this virtue has practically extincted and become unknown globally by today, what is more, considered a foolishness while only the attitude of devouring, seizing and expecting everything and of amassing and the inability of renouncing is vivid, the „reward” for this, on the physical plane, is the carcinoma.

[4] Béla Hamvas: Naplók [Diaries] vol. II. p. 248.