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the Buddha is an outstanding example of

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a royal aesthetic. His natural

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counterpart in dignity is a sovereign

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who, like a Caesar, could claim that his

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race comprehended the majesty of Kings

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as well as the sacredness of the Gods

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who hold even the rulers of men in their power. We

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have seen that the ancient tradition has

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this precise significance when it speaks

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of the essential nature of individuals

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who can only be either Imperial or

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perfectly awakened. We are close to the

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summits of the Aryan spiritual world.

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Being himself awakened, the Buddha wished

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only to encourage an awakening in those

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who are capable of it. An awakening in the

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first place

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of a sense of dignity and of vocation, and

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in the second of intellectual intuition.

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a man who is incapable of intuition, it is

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said, cannot approve.

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the noble miracle "conforming to the Aryan

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nature" (ariya-iddhi) as opposed to prodigies based on

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extranormal phenomena, and considered to

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be non-Aryan (anariya-iddhi) is concerned with this very point.

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The "miracle of the teaching" stirs

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the faculty of discernment and furnishes

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and new and accurate measure of all values;

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 We can see that the effective aim

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of Buddhism was to discriminate between

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different nature's for which the

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touchstone was the Doctrine of Awakening itself:

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a discrimination that could not

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do other than stimulate the spiritual

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bases that originally had themselves

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been the sole justification of the Aryan

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hierarchy. in confirmation of this is the

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fact that the establishment and

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diffusion of Buddhism never in later centuries

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caused dissolution of the caste system.

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even today in Ceylon, the system continues

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undisturbed side-by-side with Buddhism

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while in Japan, Buddhism lives in harmony

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with hierarchical, traditional, national

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and warrior concepts. Only in certain

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Western misconceptions is Buddhism

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-considered in later and corrupted forms-

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presented as a doctrine of universal

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compassion encouraging humanitarianism

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and democratic equality.

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Buddhism is essentially aristocratic.

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we can see this in the legendary story

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in the canonical texts where the divinity

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it is for this reason that Buddhism

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placed emphasis on the aspect of action

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and of individual achievement; and it is

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also for this reason that the support

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offered by tradition, in its most

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restricted sense, was held of little account.

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Prince Siddhartha stated

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that he himself had attained knowledge

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through his own efforts, without a master

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to show him the way; so in the original

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doctrine of awakening each individual

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has to rely on himself and on his own

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exertions, just as a soldier who is lost

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must rely on himself alone to rejoin the

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marching army. Thus Buddhism, if a

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comparison of various traditions were being

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made, could legitimately take its place

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with the race that elsewhere we have

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 called heroic, in the sense of the Hesiodic

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teaching on the four ages. We mean a

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type of man in which the spirituality

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belonging to the primordial state is no

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longer taken for granted as something

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natural, for this tradition is no longer

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itself and adequate foundation.

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Spirituality has become a named him, the

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object of a reconquest, the final limit

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of a reintegration to be carried out by

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one's own virile efforts.

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the recognition of that which is

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beyond both being and non-being opens to

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aesthetic realization possibilities

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unknown to the world of theism. The fact

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of reaching the apex, in which the

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distinction between "Creator" and "creature"

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becomes metaphysically meaningless,

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allows of a whole system of spiritual

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realization that, since it leaves behind

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the categories of "religious" thought, is

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not easily understood: and, above all, it

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permits a direct ascent, that is, an

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ascent of the bare mountain side, without

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support and without useless excursions

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to one side or another. this is the exact

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meaning of the Buddhist ascesis; it is no

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longer a system of disciplines designed

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to generate strength, sureness and

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unshakable calm but a system of

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spiritual realization.

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the test in Buddhism has various stages: from the

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most immediate forms of experience the

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disciple proceeds to high levels, to

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supersensible horizons, to universality,

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to celestial worlds where the question is

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repeated: are you this? can you identify

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yourself with this? can you satisfy

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yourself in this? is this all that you

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wish? the noble being always ends by

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answering in the negative and then the

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"revolution" occurs. The disciple leaves

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his home , renounces the world, and takes

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 the ascetic path.

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in Buddhism the importance of the moment

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is stressed in everyway. Knowledge in a

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text is likened to a flash of lightning.

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One is exhorted to "rise and awaken"

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when one perceives one's own passiveness,

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one's own indolence, "without letting the

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moment pass" - if the right moment is

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allowed to pass, that moment when one

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would have been able to overcome the

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force to which both men and gods a

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subject, the demon of death (Mara)

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will reassert his power.

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one who is still an "Aryan" spirit in a

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large European or American city, with its

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skyscrapers and asphalt, with its politics

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and sport, with its crowds who dance and

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shout, its exponents of secular culture and

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of soulless science and so on...

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among all this he may feel himself more

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alone, detached and nomad than he would

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have done in the time of the Buddha, in conditions of

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physical isolation and actual wandering.

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The greatest difficulty, in this respect,

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lies in giving the sense of internal

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isolation, which today may occur in many

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almost spontaneously, a positive, full,

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simple and transparent character, with

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elimination of all traces of aridity,

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melancholy, discord, or anxiety. Solitude

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should not be a burden, something that is

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suffered, that is born involuntarily, or

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in which refuge is taken by force of

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circumstances, but rather a natural,

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simple and free disposition.

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In a text we read:

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"Solitude is called wisdom.

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He who is alone will find that he is happy."

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