In this new appointment of the "Manvantara" cycle we pass to analyze the passage between the first Great Year and the second and, consequently, the 'fall' in form and time and the separation of the two principles male (Adam) and female (Eve) .
di Michael Ruzzai
originally published on Heretics Mind
cover: William Blake, "Adam and Eve"
Let us now return to more precisely analyze the Paradise Age (placed between 65.000 and 39.000 years ago) from the point where we left it, or from the article The Demiurge and the positive possibility: shaping, which ended with the end of the First Great Year of our Manvantara, roughly 52.000 years ago. If René Guénon recalls how each cycle, in turn, can be subjected to further subdivisions, (in primis) the one between the two halves, even more so this applies to the Satya Yuga which is made up of exactly two "Great Years" (precessional half-periods of about 13.000 years each).
The first of these two, we recall, was characterized by the manifestation of a "more than human" form whose corporeality had not yet been consolidated and therefore not detectable by any type of find and emblematized in the Myth by figures such as the Platonic Androgyne, the first immortal race of Hesiod, the shapeless Promethean humanity, the biblical Adam still undivided, the enigmatic God Janus, the original super-caste Hamsa, royal and golden, connected to the Ether element: all united by the features of an absolute primordiality. But from this auroral, prototypical and unitary situation we will arrive, with the Second Great Year (approximately 52.000 to 39.000 years ago), to the male-female duality, a crucial passage which, as we will see, will involve rather complex events and in my opinion interpretable using different interpretations.
We can start with some macrocosmic considerations, while below we will see some more purely methodological points. First of all, as a general fact, it was found that the end of each Great Year and the contextual beginning of the next one is always marked by a violent cataclysm, a traumatic fact that therefore, for the Satya (or Krita) Yuga, must have taken place at its half, precisely about 52.000 years ago; this moment had to involve important and sudden changes in the boreal structure, probably confirmed also by some core samples of the Arctic ice which would show strong climatic changes which took place in a very short period, perhaps only 3-5 years.
Furthermore, also from considerations related to the "Avataric cycle" of Vishnu (which divides the total Manvantara into ten parts of 6.500 years, each referring to a new "descent" of the Principle for the re-establishment of the divine Law) the same event is connected to the passage from the second Avatara (Kurma - the Tartaruga), to the third (Varahi - the Boar), to a new boreal seat established following a shift from the Pole towards a north-eastern Eurasian area (the already encountered Beringia? ) and, as hypothesized by Gaston Géorgel, to a very first migratory wave out of the Arctic of a part of that Humanity that had just come to become corporeal. For Guénon, Varahi - "Land of the Boar" - it was the seat, "paradisiacal" and hyperborean, of the primordial spiritual center of this Manvantara, with markedly solar characteristics and, as has been noted, connected to Saturn (which takes over from Janus): however, the combination of this earth is not the first but in the third Avatara of Vishnu, he should place Varahi more correctly not in the auroral and indistinct phase, truly initial, of our human cycle, but precisely in the Second Great Year.
From the "superhuman" and incorporeal form of the First Great Year (see RUZZAI: The Pole, the incorporation, the Androgyne), then it passed, according to the paths that we will see later, to a human type similar to that of today, which already starting from about 50-52.000 begins to be well attested in different areas of the planet, both in the form of bone finds and in terms of lithic artefacts; consequently it is evident that the climatic characteristics of this northern Eden had to be suitable for anthropic settlement according to the current biological canons. To my knowledge there are insufficient elements to support, contrary to other areas of high latitude, the hypothesis of the deglacialization of the specific polar point, also due to the fact that it is very controversial whether this, over time, has undergone displacements in relation to the earth's crust; thus leaving for granted the current scientific approach, or that of its total glacialization, it follows that the position of the "cradle", however placed at high latitude, which hosted the first human form in all similar to ours had to be necessarily eccentric or circumpolar .
In my opinion, however, the question is open: while admitting, that is, a perfect "polarity" - ontological, existential and, consequently, also geographic - of the Androgyne during the First Great Year without this implying a contradiction under the aspect of the, probably adverse, geoclimatic conditions (given the total ineffectiveness of these on a Being not yet corporealized), it must also be said that, in traditional literature, there are some references that would also seem to endorse the idea of an imperfect "centering" of the hyperborean earth with respect to the earth's axis (of which the Tree of Life is clearly the symbol), which constitutes a datum, therefore, compatible with a human phase by now physicalized and immediately after the incorporeal one.
It has in fact been noted, in a careful interpretation of the words of the Bible, as the primordial garden placed in the eastern part of the wider region called "Eden" - and which is described as an immense and arid steppe - is therefore a sub-zone within a much larger and somewhat inhospitable area (the vast Arctic tundra? The glacial margin?). Furthermore, according to the Babylonian myth, the trees of life and knowledge were not precisely placed in the center of the primeval earth, but rather placed on its eastern threshold, from where the sun rises; and also in the same biblical text the indication "in the middle"Of Eden, as regards the position of the trees themselves, according to some scholars would represent an imprecise quote, better translated with a more generic"in".
If we pass from the geographical aspects to those linked to temporality, the mention of Plato in Politico, where describes a condition of the cosmos, ruled by Kronos, whose flow was so slow that it seemed almost immobile, a condition which, moreover, can be analogous to the perception of time "always equal to itself" that Herman Wirth also hypothesizes for the primordial Arctic site. In my opinion, a possible interpretation of this Platonic passage is that the extreme "slowness" felt in the Second Great Year could correspond to the first start of the precessionary phenomenon, perhaps arisen precisely because of the geoclimatic upheavals that occurred at its beginning and of which the advent of Kronos would represent the symbolization [cf. MACULOTTI: Apollo / Kronos in exile: Ogygia, the Dragon, the "fall"].
We must immediately clarify that, strictly speaking, we cannot speak of the known "precession of the equinoxes" in the strict sense since, given the coincidence between the terrestrial equator and the ecliptic plane, the seasonal rhythm did not yet exist, and in this sense the hints Guénonians and Evolians are supported by various traditional data, for example handed down from the Hindu Puranas, from the Latin Ovid, but also confirmed by ancient plant finds that would not show any winter stasis. All this, however, does not eliminate the possibility that the very slow conical movement of the axis around itself (the complete cycle of which is almost 26.000 years, double that of a "Great Year") may have started even before the occurrence of its inclination with respect to the ecliptic plane; this can perhaps be confirmed by the connection, highlighted by some author, between various symbols attributable to the phenomenon of precession and the turtle Kurma, the second avatara of Vishnu, whose "descent" lies well within the Satya Yuga and therefore before the "Fall of Man" (and of the axis).
Furthermore, the 52.000-year-old passage may perhaps refer to spiritual discontinuity, also reminded us by Julius Evola, intervened between a first polar phase, purely uranic, immutable and sidereal, as is the light of the fixed stars, and a subsequent phase, in which the place of Heaven is now taken by the Sun [cfr. A. BOX: Stellar symbolism and solar symbolism]: our star is always a source of light, but this is no longer captured only in itself, but rather in relation to a manifested, lower reflection of it. It seems to me an image that, on a cosmological level, can well symbolize the male-female polarization, the latter traditionally associated with the Moon which, in fact, in relation to the Sun, is a "lower" body in the cosmic hierarchy (and moreover reflects light).
The male-female separation is therefore the fundamental point around which the events of the Second Great Year will intersect: it is both cause and effect of the advent of a certain type of consciousness (put in analogy with Mount Olympus), which in the previous androgynous state included everything, while now it polarizes in the dual condition established between the observing subject and the observed object. The same duality in which the Zohar indicates that the history of Humanity had its beginnings, or rather when God took off a rib from Adam. According to another analogy on a cosmological level, the transition from androgynous unity to male-female duality can be consistent with moving from a perfectly central position, always illuminated and with the Sun rotating, without ever setting, at 360 degrees along the whole horizon, to one subject to day-night alternation, typical of a site which, albeit still at high latitude, now no longer corresponds precisely to the North Pole.
However, despite its apparently simple formulation, we will see that the event of male-female separation will involve a series of rather complex implications, in my opinion closely connected to the fact that, as Julius Evola rightly pointed out, traditional symbols are inherently polyvalent and therefore subject to a plurality of possible interpretations. This is the necessary premise for the analysis of the methodological points that we will now see; inherent to the whole discussion that, also for the next articles, will concern the Second Great Year, will be applicable at every level and will always be kept in mind in order to be able to interpret the various concepts that we will gradually encounter in the right perspective. Specifically, in my opinion, there are basically four general themes that must first be highlighted.
The first, already partially touched upon previously, is that relating to the multiplication of meaning of the same denomination (for example “Adam”), or also to the pluralization, with various names, of the same figure; all this, however, then applied on different levels. For example, let's remember how in the Gnostic myths three "Adams" are mentioned - the "pneumatic" Adam, the "psychic" Adam and the "terrestrial" Adam -, where the first could perhaps correspond to the direct androgynous image, the second to the part " subtle "of the" formal "(or" individual ") manifestation, and the third to the man by now completely physicalized.
In probable analogy to the Gnostic tripartition, too in the Jewish tradition exist, as Guénon reminds us, three different aspects of man, defined as "Adam "," Aish "and" Enosh ": here perhaps Adam could be considered as the Universal Man and the vertical axis that connects all the centers of all the different degrees of existence, while the other two - for which, unlike Adam, we can speak more properly of purely "human" aspects and which, from a "geometric" point of view, are both placed on the horizontal plane - they correspond respectively to the "intellectual" man and to the "corporeal" man.
The Jewish tradition also mentions three different brides of Adam (in particular, Naamah, Hawwa and Lilith), perhaps in some relationship with the aforementioned ternary subdivision of the male, where a bride could be hypothesized to correspond to what in the Hindu tradition is Prakriti in relation to Purusha (therefore with the couple Prakriti-Purusha in analogy to the Universal Man), another bride could be analogous to the psycho-physical whole (in fact, the formal or individual manifestation) in relation to the male seen as a universal and a-formal element but nevertheless already manifested of the Principle, while finally the last bride could be the corporeal side in relation to the man seen now as a subtle element, interpreted in its essential aspect.
In passing, we also note how in the Greek myth the primordial female human appear instead as a single figure, Pandora, who as a "first" woman was simultaneously approached both to Lilith (Adam's first companion) and to Eve, while instead for Adam an analogy was proposed with the entity, split, constituted by the brothers Prometheus / Epimetheus. To end with this first point, let us finally remember that the male-female polarization has been approached, in the Hindu context, to enuclearsi, starting from the primordial supercasta Hamsa, of the two successive castes Brahmana / Kshatriya; in the present perspective of the pluralization of meanings, the specific analogy proposed, for this event, with the polarization of use Sattwa / Rajas, in my opinion could place it on the level of Adam understood in its highest meaning - the "pneumatic" one, according to the Gnostic vision - even if there is of course the possibility of interpreting, as we shall see, the polarization of the castes also on a below.
A second point that I have constantly noticed, and which could be a consequence of the semantic and level pluralization described above, was that of a frequent interchangeability of meaning between the concepts of "masculine" and "feminine", which therefore very often take on a value that is not absolute, but entirely relative. Starting from the top to arrive at corporeality, we can say that already for the term "Spirit" Evola noted how this often presented not well-defined features, as in Christianity it does not seem feminine when it overlooks the waters (Old Testament) or when it fertilizes the Virgin, while instead in Hebrew and Aramaic, understood as "Ruach", has a female gender; also in the Greek word for Spirit there is correspondence to the Prana Hindu in the sense of vital force, which would therefore be more immediate to connote here also in the feminine sense.
On the soul level (in this case, probably connected to the aforementioned psychic Adam, also on the basis of what, for example, affirmed by Paul according to which Adam is "living psyché") Guénon significantly pointed out, in general terms, how this sphere can assume, depending on the point of view from which it is considered, the attributes of the essence or those of the substance, which gives it a semblance of a double nature; and, to try an analogy, let's remember that for example in the Gnostic myths the psychic Adam is called, itself, also Eve or Aphrodite.
Also in the interpretation of some aspects of the Hindu tradition we can encounter cases of such male / female interchangeability: for example, in the myth of the two soul entities symbolized by the two birds on the tree, or Jivatma, passive and linked to the body, ed Atma, active and detached, according to Michel Vâlsan they are both - therefore also Jivatma - male, while in other authors, such as Jakob Böhme (who emphasizes the virility of fire and the femininity of water) this seems to be considered, directly or indirectly, of female sex as aqueous-lunar. But the occurrence of such male / female interchangeability seems to be applicable even on the lowest material level if, for example, it is true that Enosh, the "corporeal" man mentioned above in the Jewish tradition, is very significantly associated with "Life", an aspect that normally flanks Eve (who is "the Living One")..
A third point that seemed to me to represent a significant constant in the light of which to interpret important aspects of the events that we will see, was that relating to a "double modality" of deployment of the feminine. In this respect, Julius Evola in fact reminds us that the mercurial, feminine force underlying the laws of the sublunar world of changes and becoming is a principle of identification and identification which, detached from the center and left to itself, would be a blind impulse. to fall down; he also points out how the first phase of the manifestation is characterized by the uncontrolled release of the awakened female power - descending or promanative phase - a moment that will proceed up to a limit marked by a point of equilibrium.
Consequently, post that the mercurial element mentioned by Evola is related to the concept of expansion and in general to the To use Slits, my interpretation is that the promanative phase may correspond, on the basis of some elements that we will later have the opportunity to expose, to the figure of Adam's first companion, Lilith; on the other hand, the phase in which the female appears more stable and "anchored" to the masculine principle, could be compared to Eva. In my opinion, this feminine "duplicity" could present a certain, partial, relationship, even with the hint of Philo of Alexandria, who defined as "masculine" the kingdom completely devoid of sexual differentiation (Nous, Logos, God himself), while as "female" the underlying material kingdom which however - mind you - in turn, it carries within itself the male-female polarity; concepts, the latter, which should therefore be relativized, as already indicated in the previous point.
Ma the female duplicity perhaps finds an even closer analogy with that put forward by the demiurgic figure, already mentioned above [cf. RUZZAI: The Demiurge and the Negative Possibility: Fall & The Demiurge and the positive possibility: shaping] and, as we shall see, it can be framed on several levels. Jakob Böhme himself touches on the subject, remarking significantly the ambivalence of the Serpent, who can be seen both as a celestial virgin but also as a symbol of malignant femininity; Snake which, moreover, Guénon recalls being one of the best known symbols of the soul or intermediate level, of which the French appropriately highlights the "dual" nature and the simultaneously essential and substantial aspects (therefore we could say, as reported in the point above, "relatively ”Masculine and feminine or, using other images, as a symbol together of light and darkness, or finally as a separating element but at the same time also a connection between Spirit and Matter).
And well the Iranian myth perhaps it bears a similar trace, if it is told that the primordial man Gayomart had two opposite queens as wives, one "white" and one "black". Ultimately, in my opinion, this double dynamic can in theory be applied to the feminine on every level and in every situation it is considered, moreover keeping in mind how the schematically definable aspects - in general terms - as "Eve" or "Lilith" on a given level, they do not necessarily have to coincide with those of another female entity inherent in a different plane.
Finally, a fourth and final point of complexity concerns il relationship which is established between masculine and feminine, in the sense that this seemed to me to be declined in two ways that are not entirely coincident. One perspective is what I could conventionally define "Vertical / main", in which the male seems to be situated on an ontologically higher level than that of the female, thus emphasizing the relationship of dependence of the latter towards him; the other perspective, definable "Horizontal / correlative", is that in which the male seems to place himself almost on the same level as the female, making himself "complementary", but also representing, on the lowest level, the above principle common to both. The vertical / principal vision is that which, for example, seems to emerge when it is highlighted that the woman was made in the image of man exactly as man was made in the image of God; on the other hand, instead, a more correlative perspective seems to be proposed when, for example, the Sun and the Moon are made to correspond respectively to the masculine and the feminine, represented in a modality that would seem "equal", albeit in their respective differences functional.
Paradoxically, a single image may perhaps further illustrate both perspectives, namely that of "Initiatory triangle", mentioned by Guénon, with the different functions connected to its geometric components: the Brahmatma, which represents its apex, the Abroad its base and the Mahatma the intermediate space, which cosmic vitality and anima mundi of the hermetics. To the Brahatma belongs the fullness of the two priestly and royal powers to the undifferentiated state, which are then distinguished in Mahatma (corresponding to the priestly power and the caste of the Brahmans) and in Mahanga (corresponding to the royal power and the caste of the Kshatriyas).
If we dwell on the Mahatma (Brahmana caste), in the vertical view we know that the psychic realm is somehow "principial", and therefore "relatively" masculine, with respect to the underlying body level pertinent to the Mahanga and the Kshatriya caste; on the other hand, however, it should not be forgotten that theanima mundi, in hermetic / alchemical terms, it is always compared to the mercurial principle, which notoriously can acquire a double characterization, that is aqueous-feminine if in movement and under the sign of the Moon, or ignified and masculine if fixed and under the sign of the Sun, elements which therefore appear geometrically both on the same level, the intermediate one. Finally, remember that Evola also reports the "double sign" of mercury, understood as Ruach or "breath", and also how often this is also depicted in the form of a tree, which, in various European sagas, often splits - it would therefore seem "horizontally" - into a tree of the Sun, eastern and male, and into a tree of the Moon, western and feminine.
To conclude, we have therefore seen how the four themes presented may appear rather controversial and arrive at introducing elements that would seem contradictory; However, I believe that these points of contrast are basically only apparent and that they should rather be elaborated according to an approach that attempts to integrate them into a single global framework. An attempt that, as regards the events of the Second Great Year, we will begin to address more specifically with the next article, always keeping in mind the general aspects mentioned here.
Bibliography consulted for this article:
- AA.VV (edited by Gianluca Bocchi and Mauro Ceruti) - The first roots of Europe. Genetic, linguistic and historical intertwining - Mondadori - 2001
- Giuseppe Acerbi - Sumeru, the Polar Mountain in Hindu cosmography - in: Algiza, n. 7 - April 1997
- Giuseppe Acerbi - Introduction to the avataric cycle (second part) - in: Heliodromos, n. 17 - Spring 2002
- Giuseppe Acerbi - Phytomorphic symbology: horticulture in the myth of the origins - in: Vie della Tradizione, n. 90 - April / June 1993
- Ezio Albrile - "As above ...." The idea of anthropocosm in antiquity - in: Vie della Tradizione, n. 121 - January / March 2001
- Ezio Albrile - Gnostic Erotica - in: Streets of Tradition, n. 140 - October / December 2005
- Ezio Albrile - Are we all children of Adam? (second part) - in: Ways of Tradition, n. 99 - July / September 1995
- Davide Gianmaria Aricò - The emerald table and the ruby table: two expressions of the same face - in: Vie della Tradizione, n. 133 - January / March 2004
- Mario Bacchiega - Outlines of the history of religions - Bastogi - 1999
- Marie Balmary - Abel or the crossing of Eden - EDB - 2004
- Ugo Bianchi - Prometheus, Orpheus, Adam. Religious themes on destiny, evil, salvation - Edizioni dell'Ateneo & Bizzarri - 1976
- Ugo Bianchi - Golden race, myth of the five races and Elisio - in: Studies and materials of the history of religions, Vol. XXIV - year 1963
- Arthur Branwen - Ultima Thule. Julius Evola and Herman Wirth - Editions under the banner of Veltro - 2007
- Jacques Bril - Lilith or the disturbing aspect of the feminine - ECIG - 1990
- Titus Burckhardt - The Universal Man - Mediterranean Editions - 1981
- Jeffrey Burton Russell - History of Paradise - Laterza Editions - 1996
- Giulio Busi (edited) - Zohar. The book of splendor - Einaudi - 2008
- Georges Charachidzé - Prometheus or the Caucasus - Feltrinelli - 1988
- Bruno Cerchio - Dante's Hermeticism - Mediterranean Editions - 1988
- Mario Cimosa - Genesis 1-11. At the origins of man - Ed Queriniana - 1984
- Pasquale Colella - Adam's rib: Gen 2, 18-24 - in: Apollinaris. Commentarius Instutiti Utriusque Juris, fasc. 3/4 - Pontificae Universitatis Lateranensis - 1994
- Ananda Kentish Coomaraswamy - Hinduism and Buddhism - Rusconi - 1994
- Henry Corbin - The man of light in Iranian Sufism - Mediterranean Editions - 1988
- Nuccio D'Anna - The keepers of the Grail - in: Arthos, n. 14 (new series) - Year 2006
- Nuccio D'Anna - The cosmic game - Rusconi - 1999
- Nuccio D'Anna - Parashu-Rama and Perseus - in: Arthos, n. 33-34 - 1989/1990
- Nuccio D'Anna - René Guénon and the forms of Tradition - The Circle - 1989
- Nuccio D'Anna - An aspect of the symbolism of the cross: the “swastika” - in: Arthos, n. 15 (new series) - 2007
- Bruno D'Ausser Berrau - De Verbo Mirifico. The Name and the Story - Document available online on various sites
- Marie-Madeleine Davy - Mystical Wedding. On the metaphysics of opposites - ECIG - 1993
- Mario Del Gatto - The Creation, the Man, the Fall - Atanor - 1990
- Renato Del Ponte - Italic Gods and Myths - ECIG - 1998
- Julius Evola - The hyperborean hypothesis - in: Arthos, n. 27-28 "The Arctic Tradition" - 1983/1984
- Julius Evola - The Hermetic Tradition - Mediterranean Editions - 1996
- Julius Evola - Metaphysics of Sex - Mediterranean Editions - 1996
- Julius Evola - Revolt against the modern world - Mediterranean Editions - 1988
- Antoine Faivre / Frederick Tristan (edited) - Androgynous - ECIG - 1986
- Kurt Flasch - Eve and Adam. Metamorphosis of a myth - Il Mulino - 2007
- Rand and Rose Flem-Ath - The end of Atlantis - Piemme - 1997
- Gaston Georgel - The Four Ages of Humanity. Introduction to the cyclical conception of history - Il Cerchio - 1982
- Mario Giannitrapani - Palethnology of Indo-European antiquities. The roots of a common feeling. Part 1 - in: I Quaderni del Veliero, n. 2/3 - 1998
- Joscelyn Godwin - The polar myth - Mediterranean Editions - 1993
- René Guénon - Spiritual Authority and Temporal Power - Luni Editrice - 1995
- René Guénon - Traditional forms and cosmic cycles - Mediterranean Editions - 1987
- René Guénon - The Demiurge and other wise men - Adelphi - 2007
- René Guénon - The King of the World - Adelphi - 1997
- René Guénon - The symbolism of the Cross - Luni Editrice - 1999
- René Guénon - Initiation and spiritual realization - Luni Editrice - 1997
- René Guénon - Dante's esotericism - Adelphi - 2001
- René Guénon - The Great Triad - Adelphi - 1991
- René Guénon - Symbols of sacred science - Adelphi - 1990
- René Guénon - Studies on Hinduism - Luni Editrice - 1996
- Christophe Levalois - The land of light. The North and the Origin - Barbarossa Editions - 1988
- Paolo Magnone - The dice and the chessboard. Indian visions of time - in: I Quaderni di Avallon, n. 34, “The sense of time” - 1995
- Meister Eckhart - Commentary on Genesis (edited by Marco Vannini) - Marietti - 1989
- Giovanni Monastra - Ananda K. Coomaraswamy: from idealism to tradition - in: Future Present, n. 3 - 1993 (later on EstOvest site - web address: http://www.estovest.net/prospettive/akcoomar.html )
- Giovanni Monastra - For an ontology of technique. Dominion of nature and nature of domination in Julius Evola's thought - in: Literary Diorama, n. 72 - 1984 (later on EstOvest site - web address: http://www.estovest.net/ecosofia/evolatecnica.html )
- Luigi Moretti - The ninth book of the Iliad - in: Vie della Tradizione, n. 131 - July / September 2003
- Claudio Mutti - Hyperborea - in: Heliodromos, n. 17 - Spring 2002
- Rosalba Piazza - Adam, Eve and the Snake - The Moon - 1988
- Mario Polia - Imperium. Origin and function of royal power in archaic Rome - Il Cerchio - 2001
- Daniela Puzzo - The Tree, the Snake, the Apple - in: Vie della Tradizione, n. 119 - July / September 2000
- Fabio Ragno - Initiation to the Myths of History. Fragments of a lost history - Mediterranean Editions - 1999
- Franco Rendich - The origin of the Indo-European languages. Structure and genesis of the mother tongue of Sanskrit, Greek and Latin - Palombi Editori - 2005
- Don Carlo Rusconi - The ancient Serpent - The Devil. Reading notes to Genesis, 3 - in: I Quaderni di Avallon, n. 19, “Evil and the Devil” - January / April 1989
- FrithjofSchuon - Castes and races - Editions under the banner of Veltro - 1979
- FrithjofSchuon - Man and certainty - Borla - 1967
- Giuseppe Sermonti - Adam's apple and Newton's apple - Rusconi Editore - 1974
- Roberto Sicuteri - Lilith, the black moon - Ubaldini astrolabe - 1980
- Lario Sinigaglia - The scythe of Cronus. The separation between male and female in the Greek myth - Armando Editore - 2009
- Emilio Spedicato - Eden rediscovered: geography, numerical issues and other stories - in: Episteme (on-line magazine), n. 6 - December 2002 - web address: http://itis.volta.alessandria.it/episteme/ep6/ep6-I.htm
- Carlo Splendore - Theocosmogony according to Gnosis - in: Ways of Tradition, n. 124 - October / December 2001
- Bal Gangadhar Tilak - Arctic regions and the "night of the gods" - in: Arthos, n. 27-28 "The Arctic Tradition - 1983/1984
- Valerio Tomassini - Quadripartition and exapartition of castes - in: Arthos, n. 12 (new series) - Year 2004
- Luca Valentini - Eros and the destruction of the dyad - in: Vie della Tradizione, n. 148 - January / April 2008
- Michel Valsan - Sufism and Hesychasm. Islamic esotericism and Christian esotericism - Mediterranean Editions - 2000
- LMA VIOLA - Religio Aeterna, vol. 2. Eternity, cosmic cycles, universal eschatology - Victrix - 2004
- LMA VIOLA - Tempus sacrum - Victrix - 2003
- Jean Marc Vivenza - Guenonian Dictionary - Arkeios Editions - 2007
