Having a “brand” or an image is a matter of utmost importance these days. Leaders of seeming esoteric persuasion in an attempt to appear legitimate will cultivate an appearance of what they presume a spiritual guru to look like.
Trying to bring Vedic wisdom to the droll West? Wear a colorful robe and bug your eyes in striking fashion and this will surely inspire followers in accepting your teachings as filled with wisdom and legitimacy.
Attempting to RETVRN and revive the flagging white race with the TRVE aryan spirituality before it was contaminated by the Abrahamic subverters? In this case you’ll need numerous tattoos of runes and other symbols of vaguely nordic origin. You’re going to need numerous animal skulls and a degree of artistry to construct a ceremonial outfit worthy of the Forsworn from the Skyrim video game. Dark colors will be needed to impose and threatening demeanor to hearken back to a time when the world quaked at the pale steely eyed invaders seeking glory and other peoples stuff.
People forget the importance of subtlety. Making a spectacle of yourself is an unfortunate thing despite its short term efficacy if done well. An alignment with a tradition and an inner and outer conformity must be observed otherwise dissonance will crumble whatever shaky foundations have been built. Below is an example of this in practice:
The word “theurgy” sometimes designates purifications whose purpose is to restore to the pneuma its original transparency, fineness, and flexibility. Ficino’s image of the theurgist, the practitioner of intrasubjective magic, did not amount to enough to run counter to the customs of the time. Far from evoking the spirits of the dead like the necromancer described by Benvenuto Cellini, far from flying up into the air and casting a spell on men and beasts like traditional witches, even far from applying him- self to pyrotechnics like Henricus Cornelius Agrippa, or to cryptography like Father Trithemius, Ficino’s magician is an innocuous individual whose habits are neither reprehensible nor shocking in the eyes of a good Christian.
We can be sure that if we look him up unless he does not consider our company to be respectable, which is very likely he will suggest that we accompany him on his daily walk. He will lead us surreptitiously, to avoid undesirable encounters, to an enchanted garden, a pleasant place where sunlight, in the fresh air, comes in contact only with the scent of flowers and pneumatic waves emanating from bird song. Our theurgist, in his white wool gown of exemplary cleanliness, will perhaps apply himself to inhaling and exhaling air rhythmically, then, having noticed a cloud, will anxiously go home, afraid of catching cold. He will play the lyre to attract the beneficent influence of Apollo and the other divine Graces, after which he will sit down to a frugal repast of some cooked vegetables and lettuce leaves, two rooster hearts to strengthen his own heart, and a sheep’s brain to strengthen his own brain. The only luxury he will allow himself will be a few spoonfuls of white sugar and a glass of good wine-though on close examination this is mixed with an insoluble powder in which we can discern a ground amethyst, sure to draw upon him the favors of Venus. We shall notice that his house is as clean as his clothing and that our theurgist will wash himself systematically once or twice a day, in contrast to most of his compatriots, who do not have his good habits.
We shall not be surprised that this individual, intent on bothering no one and who, into the bargain, was as clean as a cat, never aroused the anger of any authority, secular or religious. He was tolerated in proportion to his own tolerance or, rather, indifference toward his less advanced fellows, whose pneuma was never as transparent as his own.~Ioan Culianu Eros and Magic in the Renaissance
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