The Study of Vedic Texts from a Traditionalist Perspective

[caption id="attachment_5353" align="aligncenter" width="540"] Kalki the Avenger[/caption]

Throughout various debates, I have often come across the question of: “why do you study the Vedic texts?”, alongside the usual accusation of: “you’re just Hindus!” The question and the statement often arise from a lack of coherent understanding of both the Vedic tradition and the history of the Aryan people (of who I shall make a separate blog post about).

One must recall that out of all the Aryan traditions, the Vedic period is the most well recorded period. The amount of works coming out of that period is immense – we have the four Vedas (Rigveda, Yajurveda, Samaveda and Atharvaveda, of which the first three are the called the “triple science” and the Rigveda being dated to the arrival of the Aryan people), the Vedanta (the “last parts of the Veda) aka the Upanishads, and we have the epics of the Ramayana and Mahabharata (the latter containing the Bhagavad Gita). This is then followed by the Zoroastrian faith with its main text the Avesta and the Hellenic, with epics such as the Iliad and the Odyssey, the Aeneid, the Metamorphoses. These traditions are hence well recorded simply due to their history of maintaining their spiritual views through prose and poetry, employing occurring symbolism throughout.

[caption id="attachment_5352" align="aligncenter" width="600"] Samriddhi Krishna and Arjuna on Chariot[/caption]

As for the Norse/Germanic tradition, we are severely lacking any contemporary material from the actual people themselves. Indeed, we have the Eddas, the various Sagas, the Landnámabók, Tacitus’ Germania, Caesar’s Gallic Wars, and a few other materials - we must recall that the European tradition, most notably for the northern peoples, was an oral tradition. Alongside it being an oral tradition, much of said materials have been written by outsiders: the Romans, the Arabs, or Christian Scandinavians themselves. As such it is easy to see that their myths and legends can be obscured by such an outside influence. A most notable event would be Ragnarok, which itself is often depicted akin to the Christian Armageddon rather than a continuation of the cycle of renewal like the other Aryan traditions possess, such as the end of the Kali Yuga in the Vedic tradition into the new Golden Age.  Evola himself made heavy criticism of neo-pagans who tried to revive the old faiths of Europe, because we simply lack the resources to make an authentic faith. Instead, one of his early works, Heathen Imperialism, states for a Nordic-Roman faith, the conjoining of the two eagles, to introduce the Nordic Solar spirit into a Hellenic-based faith (to note, he is therefore described as a ‘Catholic pagan’, because in the etymological sense it would be exoterically structured similarly).

[caption id="attachment_5354" align="aligncenter" width="540"] Ragnarok[/caption]

As such, it is heavily critical in understanding the various Proto-Indo-European [Aryan] traditions and their metaphysical links. The more research we make - from scriptures, architecture etc - the clearer the picture we can make of the actual Aryans, those who originated from the steppe before their spirituality was diluted as it were by the populations they intermingled with in their conquests. The Vedas, quite simply, give the biggest picture and we can use that to not only help fill in the missing knowledge of our own Germanic traditions, but to help patch together the various branches of the original PIE faith and evenreconstruct the PIE faith, which is a project of Thomas Rowsell from Survive the Jive and various fellows who label themselves as Aryanists.