About Praxia
A brief introduction to Praxia, and some related questions.
Introduction
Reality is Universal; all legitimate philosophical and religious formalisms and systems are formulated by, and reducible to, a principial universalism concerning quintessential principles and corresponding praxis.
There is only one Truth, only one Doctrine, only one Knowledge. Every profession of truth is an articulation of an interpretation of the one Quintessential Truth, made from a particular ontological position, a particular temporal position, and a particular physical, mental, and cultural disposition. Every expressed doctrine is an articulation of an interpretation of the Quintessential Doctrine from that same position. Every instantiation or acquisition of knowledge is just a reaffirmation of the Quintessential Knowledge.
Truth is non-exclusive; there are many possible and proper paths to Truth, none of which are exclusivistic in principle. Some are exclusivistic in their particular orthodoxical doctrine, but the true Quintessential Doctrine, which is their principial basis, is universally incorporative of all such particular doctrines, insofar as these doctrines identify Truth and profess a proper praxis.
Proper praxis is achieved in identifying and participating in the Universal, which operates on a semantic basis and not on an orthodoxically doctrinal one. To research this semantic basis, it is necessary to isolate traditional concepts from their particular formalism and extract the principle from the term, to be able to express that principle in terms by which it is directly assessed, so that one may be able to identify it in whatever form in which it may become.
What is required is prax-ism - a focus on the authentic unity of principle and praxis.
Praxia is a society dedicated to this philosophical conception concerning the principial, formulaic, and incorporative universalism, from which all legitimate and complete philosophical, metaphysical, and religious doctrines and systems originate, and to which they are reducible.
We are primarily concerned with philosophical inquiry into the nature, structure, and design of Reality, the principles which consist in this design, and the active and ontologically proper praxis of all things according to this design.
Our mission is the espousal, proliferation, preservation, protection, and study of the conception to which we have given the name Praxism, the perennial wisdom in which it may be found, and the structures and systems which articulate and express this conception according to their own particular terms and methods.
We wish to accomplish our goals through participating in philosophical inquiry and religious studies, performing advocatory work in favor of Traditional principles and frameworks, and partaking in the organization of institutions that uphold values associated with our philosophy.
What, then, is Praxism?
Praxism is a term we have coined and applied to the universal philosophical conception concerning the union of principle and praxis, in order to affirm the status of "ontological propriety"; it is both the principle and realization of proper praxis, according to an a priori ontological design.
The English word "praxis" is defined as "the process through which a principle becomes realized".
The suffix of "-ism" denotes "that which is being realized through the process".
We therefore have Praxism: a conception in which a design, the active fulfillment of that design, and the way in which this fulfillment is realized, are identified in singularity.
This is a conception with a universal, analogical, and scalable applicability: it can be applied to all things, and to all groups of things; it can be applied to any degree of universality or particularity; and it can be applied as an a priori status of undifferentiation, and as a posterior status of completion.
The universality of Praxism also has two possible modes of applicability; the universality of being applicable to all things in a totally unifying design, and the universality of being applicable to each and every individual thing in isolation from all other things, according to its particular design.
The fullest extent to which this conception can be applied is to the totality of Reality itself, wherein what would be considered is: the Design of Reality, the active fulfillment of that Design by all things, and the way in which that fulfillment is realized.
In other words, this conception, applied to the broadest scale, is, in some ways, synonymous with various other conceptions associated with certain Traditions, which characterize a "fundamental design of Reality” or “that which most in accordance with Reality”. These include, but are not limited to:
The Sophia Perennis (Perennial Philosophy); The Prisca Theologia (Primordial Tradition); Capital T Tradition
Dharma, and Rta, in the Vedic sense
Ma’at, in the Egyptian sense
Arta (Asha), in the Zoroastrian sense
Dao, in the Taoist sense
etc.
Why not, then, simply reference Dharma, Ma'at, Arta, etc.?
In our effort to retain the universal and perennial idea, and to unite an intellectual class on the basis of the inherent universal principles present in all legitimate philosophical formalisms, we wish to make our inquiries into the nature of Reality through the examination and direct assessment of these principles in isolation, and, in this context alone, to disassociate these principles from the formalisms to which they are related by use of preestablished terms, through the utilization of a "quintessential" vocabulary. It is an effort to clarify and refine these principles on the basis of identifying and specifying precisely what it is that is present in all legitimate philosophical and linguistic formalisms.
Why not, then, simply reference Capital T Tradition, Perennialism, etc.?
We wish to clearly emphasize that the principle determining proper praxis is not limited to Tradition, or even the humanistic sphere, but that it is present in all things. We wish not to relegate the principle itself to a mere formalism, or even a genus of formalisms, but to something beyond that which is connoted by the use of the words of "Tradition" and "Philosophy", and present, again, in all things.
Is Praxia exclusive to the above?
No, these are not rules, it is simply the manner in which the group presents itself, and a suggestion of linguistics; we wish not to present the above as yet another dogma among many. In this manner we are accepting of those of any Tradition who express these ideas through the terms associated with that Tradition.
For example, it has been said that Blavatsky turned Theosophy into Theosophism; this is not what we seek to do with Praxism.
Which Traditions does Praxia deem "proper" according to this conception?
Any which identifies a transcendent unity and center to Reality, and which possesses a corresponding metaphysical doctrine that identifies and corresponds to a transcendent domain. For a few examples:
Those of the Perennial School
Abrahamic Religions understood in their purest sense
Vedic Traditions
Zoroastrian Traditionalism
Platonism / Neoplatonism
Certain Hermeticist Schools
Certain Rosicrucian Schools
All, of course, requiring the Praxist characteristic which makes it proper.
In what ways does Praxia wish to accomplish its goals?
We have many avenues of proposed activity. Foremostly we wish to cultivate a culture of propriety and reciprocity among our members, and in this we wish to be exclusive with whom we affiliate on the basis that all of us possess some quality of intuition and the level of knowledge necessary to carry out this mission; we also wish to create media and publications streamlining and refining the various ideas associated with our philosophy, as well as other activities such which will hopefully conclude in the success of these goals:
To translate Praxism as a principle into practical application
To acquire and apply knowledge concerning Divinity, the Quintessential Truth to Reality, and the other truths central to this notion
To institute a new initiatic lineage on the basis of our principles and goals
To protect and preserve Traditional and esoteric teachings and lineages, inasfar as they remain proper and pure
To provide resources for a spiritual path and higher forms of knowledge
To cultivate a subset of Affiliates to carry on this lineage and master its teachings
To support and promote current Traditional ideas, institutions, and thinkers
To champion personal ideals such as chivalry, damehood, asceticism, and propriety
To espouse political and meta-political ideas that derive from Praxism as a set of higher truths (this does not mean we wish to engage in the political sphere)
To promote literature, music, and art, which embody the various characteristics of our philosophy, and to support aesthetic movements which express and align with our key principles and core values
To encourage proper ideals of masculinity and femininity, and provide substantial outlets for each of these to healthily be expressed
To organize guilds in support of the interests of our missions and economic endeavors
To work in the interest of our goals with individuals and groups who may share our values
What areas of study are Praxia’s main concern?
Considering one of our main goals is to learn what can best be called “the fundamental truths of Reality”, our main areas of study revolve around these notions:
The fundamental design and intrinsic interconnectivity of Reality
Metaphysics & Theology
Religion & Mysticism
The truths and purposes of esoteric & exoteric doctrines
Perennial & conditioned symbolisms
Creation, evolution, and involution (not to be confused with “evolution” in the evolutionist sense)
Fate & Choice
The significance of spiritual ancestors & totemic systems
Micro & macro cycles
Initiation & Spiritual Actualization
Castes as social & spiritual functions
Consciousness & Intellectual Intuition
The Macro & Microcosm
Sacrality & Transcendence
Monism & Dualism
Heirophany & projection
Individual & collective identities
Historiography of Traditional & Modern societies
Esoteric history
What are the political implications of this?
We tend not to dwell on the politics of the day, however our ideas are associated with what has been called the “True Right” or the “Capital T Traditionalist Right-Wing”. Apart from those two notions, we decline to associate with modern political groups, almost all of which possess profane and low brow ideas.