«The war reached us all, in the heat of battle, we well knew the sovereign wolf God and his ferocious consecrated warrior brotherhoods that, through magical rituals, acquired fury for combat, assuming the faculties of the wolf and after his death triumphant, Vaélico, thus referred to by the Vetones, accompanies them on their journey to the beyond.»

In 1212 three kings put aside their differences and, shoulder to shoulder, galloped and charged in the Navas de Tolosa against the Almohad army of Miramamolín Al Nasir that was determined to reconquer Spain and reach Rome itself.

Horsemen, cavalry, council militias, military orders, Templars, Calatravos, Santiaguistas, volunteers, gentle men ready to fight the half moon. The confrontation was cruel. Terrible scenarios with metal ripping and tearing ...

When it seemed that all was lost for Christians, the banner of the three wolves was raised...

It is Lopez de Haro who, together with his son and his Castilian knights and innkeepers, set out at the head of the vanguard determined to immolate themselves. King Alfonso VIII of Castile, who looks at it excitedly, launches the attack shouting "Here, Bishop, we all die." Pedro II of Aragon and Sancho VII of Navarra followed him ...

The epic and the enthusiasm seizes everyone and it is that the three kings ride and charge just through the hills of the Navas de Tolosa de Sierra Morena...

La Verdadera Destreza, the Spanish tradition of fencing based on geometry—the mathematics of combat: angles (for the hands and arms) and circles (for the feet and distances) against the enemy—that dates back from the beginning of the Golden Age to the 19th century, represents a titanic effort to bring order to the chaos that a sword duel entails. This Spanish martial art was documented for the first time in the treatise "On the Philosophy of Weapons and their Dexterity and Christian Aggression and Defense" back in 1582.

[In the image a swordsman with rapier and dagger on the circle of Rada]

[T-shirt proposed by Carlos Loscertales]

La Verdadera Destreza, the Spanish tradition of fencing based on geometry—the mathematics of combat: angles (for the hands and arms) and circles (for the feet and distances) against the enemy—that dates back from the beginning of the Golden Age to the 19th century, represents a titanic effort to bring order to the chaos that a sword duel entails. This Spanish martial art was documented for the first time in the treatise "On the Philosophy of Weapons and their Dexterity and Christian Aggression and Defense" back in 1582.

[In the image a swordsman with rapier and dagger on the circle of Rada]

[T-shirt proposed by Carlos Loscertales]

la Verdadera Destreza, the Spanish tradition of fencing based on geometry—the mathematics of combat: angles (for the hands and arms) and circles (for the feet and distances) against the enemy—that dates back from the beginning of the Golden Age to the 19th century, represents a titanic effort to bring order to the chaos that a sword duel entails. This Spanish martial art was documented for the first time in the treatise "On the Philosophy of Weapons and their Dexterity and Christian Aggression and Defense" back in 1582.

[In the image a swordsman with rapier and dagger on the circle of Rada]

[T-shirt proposed by Carlos Loscertales]

protected, with this sign the enemy is defeated"). Pelayo attributed his success to the use of this protective emblem. Whether or not the story about Don Pelayo and the battle of Covadonga is more reliable is told: if it was in 718 or 722, the number of participants according to the chronicles, recent studies talking about a riot of four uncles, what if it ended Reconquista was coined in contemporary times... the truth is that myths and legends convey to us the vision of what our ancestors believed, felt and lived at that time —let's stop judging the past with today's values"—, and That collective feeling and thought at that key moment, that fact, was the flame that lit and motivated the slow but persistent advance towards the south in that process of recovery of the lost kingdom, the so-called Reconquista, towards the definitive unity of Christian kingdoms, concluded with the capture of Granada in 1492.

 [T-shirt proposed by Elena Arquimbau]

[Information about Customized Shirts]

The Iberians gained fame for their fighting prowess, but their writing systems, their trade, and their art show that they were much more than great warriors. Their mother tongue "Iberian" was spoken from the Hérault River (France) to Porcuna (Jaén) and they left thousands of inscriptions written in an original alphabet of signs that was a mystery for centuries that little by little is deciphering ... Written on coins , lead sheet, amphorae, mosaic, stone stele, silver crockery or trousseau, painted and engraved ceramics, copper plates, silver trousseau, walls ... Its enormous diffusion in the peninsula reveals to us how consolidated it was. The same alphabet was also shared with the Lusitanian and Proto-Basque languages.

[In the image the head of the wolf on the pectoral disc of the armor of the Iberian warriors]

The representation of the wolf in Iberian iconography, as a cult totemic animal, with strong roots in pastoral populations, related to myths and religious symbolism, represents ardor, heroism and warrior mysticism. Combat scenes between wolf and man are common, some symbolize death threat, lineage of power, protection in combat ... and the cult of the night, the path or initiation rite, in the passage to the afterlife, lupus as a guide in the afterlife ...

So recurrent in Iberian art, we find it in the sculptural ensembles of "El Pajarillo", in the Elche-Archena style ceramics, in the mints of the Iltirta and Iltiraka mint, in the "Copa del Carnassier", in the "Torso de Guerrero de la Alcudia"... and in the "Pátera de Perotito" where a young man, his hands are raised in a ritual position, is devoured by the wolf, merging with him, in his transit with the beyond ...

Because the wolf is also death, dying to live, dying to resurrect, when we are eaten we will renew our spirit, as a different being that is reborn as a new man. A journey of the initiate to the world of spirits, a descent to the bottom of the caverns, twinned with a wolf guide who will transfer us his great qualities...

The image comes from the bronze Celtiberian hospitality Tsera in the shape of a wolf in zenith perspective that appeared in Burgos, related to a Celtic myth of the end of the world, known as the myth of the “Wolf that devours the Sun”.

The representation of the wolf in Iberian iconography, as a cult totemic animal, with strong roots in pastoral populations, related to myths and religious symbolism, represents ardor, heroism and warrior mysticism. Combat scenes between wolf and man are common, some symbolize death threat, lineage of power, protection in combat ... and the cult of the night, the path or initiation rite, in the passage to the afterlife, lupus as a guide in the afterlife ...

So recurrent in Iberian art, we find it in the sculptural ensembles of "El Pajarillo", in the Elche-Archena style ceramics, in the mints of the Iltirta and Iltiraka mint, in the "Copa del Carnassier", in the "Torso de Guerrero de la Alcudia"... and in the "Pátera de Perotito" where a young man, his hands are raised in a ritual position, is devoured by the wolf, merging with him, in his transit with the beyond ...

Because the wolf is also death, dying to live, dying to resurrect, when we are eaten we will renew our spirit, as a different being that is reborn as a new man. A journey of the initiate to the world of spirits, a descent to the bottom of the caverns, twinned with a wolf guide who will transfer us his great qualities...

"God is in the center, all roads lead to Him."

"Tradition is not a childish and outmoded mythology but a science that is terribly real"

The thinker, philosopher and poet Frithjof Schuon, promoter of the Sophia Perennis —influenced by the work of René Guenón—, and philosopher of the metaphysical current of Shankara and Plato, scholar of Christianity, Islam and Sufism, advocated the "Unity Transcendent of Religions" (above the devotional, totemic, animist, shamanic, telluric or lunar religions of a matrix nature where the possibility of Awakening to the Supersensible Reality or to the Supreme Principle that is found at the origin of the Cosmos is not conceived) as an antidote to modern nihilism.

Tradition, understanding this not as folklore or customs but as a reflection on the physical plane of the Transcendent reality, as a bridge between heaven and earth. Thus, man is not shielded before transcendence, he can come to see the light and update that transcendent seed within himself. An initiatory path of the hero to update the spirit that we carry in potential to conquer eternity, transmuting us into unconditioned sacred warriors of the world of becoming.

Let us think of Rome and its solar spirituality, of the Greek Dorians of Apollonian worship, that lineage that founded Sparta, of the Celtiberians with their warrior brotherhoods and the mors triunphalis, of the ascetic warrior cavalry of the High Middle Ages, of the Arthurian cycle, the Temple , the Holy Roman Empire, Taoism, Tantrism, the Vedas, the samurai and Zen Buddhism… where Tradition was very much alive…

That traditional world that also considered that the forces of nature were alive, they had a soul. Nature and the universe was someone. There was a sacral interpretation of virgin nature. From the Plains Indians —Schuon "saw something of the nobility and majesty of the Primordial tradition"—, the Celts, the Slavs, the Germans, classical Greece or ancient China.

Thus, there are clues in the world of Tradition to enliven the Sophia Perennis and face the darkness of the modern world or kali-yuga. The world of Tradition as an antidote to the Modern world.

"God is in the center, all roads lead to Him."

"Tradition is not a childish and outmoded mythology but a science that is terribly real"

The thinker, philosopher and poet Frithjof Schuon, promoter of the Sophia Perennis —influenced by the work of René Guenón—, and philosopher of the metaphysical current of Shankara and Plato, scholar of Christianity, Islam and Sufism, advocated the "Unity Transcendent of Religions" (above the devotional, totemic, animist, shamanic, telluric or lunar religions of a matrix nature where the possibility of Awakening to the Supersensible Reality or to the Supreme Principle that is found at the origin of the Cosmos is not conceived) as an antidote to modern nihilism.

Tradition, understanding this not as folklore or customs but as a reflection on the physical plane of the Transcendent reality, as a bridge between heaven and earth. Thus, man is not shielded before transcendence, he can come to see the light and update that transcendent seed within himself. An initiatory path of the hero to update the spirit that we carry in potential to conquer eternity, transmuting us into unconditioned sacred warriors of the world of becoming.

Let us think of Rome and its solar spirituality, of the Greek Dorians of Apollonian worship, that lineage that founded Sparta, of the Celtiberians with their warrior brotherhoods and the mors triunphalis, of the ascetic warrior cavalry of the High Middle Ages, of the Arthurian cycle, the Temple , the Holy Roman Empire, Taoism, Tantrism, the Vedas, the samurai and Zen Buddhism… where Tradition was very much alive…

That traditional world that also considered that the forces of nature were alive, they had a soul. Nature and the universe was someone. There was a sacral interpretation of virgin nature. From the Plains Indians —Schuon "saw something of the nobility and majesty of the Primordial tradition"—, the Celts, the Slavs, the Germans, classical Greece or ancient China.

Thus, there are clues in the world of Tradition to enliven the Sophia Perennis and face the darkness of the modern world or kali-yuga. The world of Tradition as an antidote to the Modern world.

"God is in the center, all roads lead to Him."

"Tradition is not a childish and outmoded mythology but a science that is terribly real"

The thinker, philosopher and poet Frithjof Schuon, promoter of the Sophia Perennis —influenced by the work of René Guenón—, and philosopher of the metaphysical current of Shankara and Plato, scholar of Christianity, Islam and Sufism, advocated the "Unity Transcendent of Religions" (above the devotional, totemic, animist, shamanic, telluric or lunar religions of a matrix nature where the possibility of Awakening to the Supersensible Reality or to the Supreme Principle that is found at the origin of the Cosmos is not conceived) as an antidote to modern nihilism.

Tradition, understanding this not as folklore or customs but as a reflection on the physical plane of the Transcendent reality, as a bridge between heaven and earth. Thus, man is not shielded before transcendence, he can come to see the light and update that transcendent seed within himself. An initiatory path of the hero to update the spirit that we carry in potential to conquer eternity, transmuting us into unconditioned sacred warriors of the world of becoming.

Let us think of Rome and its solar spirituality, of the Greek Dorians of Apollonian worship, that lineage that founded Sparta, of the Celtiberians with their warrior brotherhoods and the mors triunphalis, of the ascetic warrior cavalry of the High Middle Ages, of the Arthurian cycle, the Temple , the Holy Roman Empire, Taoism, Tantrism, the Vedas, the samurai and Zen Buddhism… where Tradition was very much alive…

That traditional world that also considered that the forces of nature were alive, they had a soul. Nature and the universe was someone. There was a sacral interpretation of virgin nature. From the Plains Indians —Schuon "saw something of the nobility and majesty of the Primordial tradition"—, the Celts, the Slavs, the Germans, classical Greece or ancient China.

Thus, there are clues in the world of Tradition to enliven the Sophia Perennis and face the darkness of the modern world or kali-yuga. The world of Tradition as an antidote to the Modern world.

"God is in the center, all roads lead to Him."

"Tradition is not a childish and outmoded mythology but a science that is terribly real"

The thinker, philosopher and poet Frithjof Schuon, promoter of the Sophia Perennis —influenced by the work of René Guenón—, and philosopher of the metaphysical current of Shankara and Plato, scholar of Christianity, Islam and Sufism, advocated the "Unity Transcendent of Religions" (above the devotional, totemic, animist, shamanic, telluric or lunar religions of a matrix nature where the possibility of Awakening to the Supersensible Reality or to the Supreme Principle that is found at the origin of the Cosmos is not conceived) as an antidote to modern nihilism.

Tradition, understanding this not as folklore or customs but as a reflection on the physical plane of the Transcendent reality, as a bridge between heaven and earth. Thus, man is not shielded before transcendence, he can come to see the light and update that transcendent seed within himself. An initiatory path of the hero to update the spirit that we carry in potential to conquer eternity, transmuting us into unconditioned sacred warriors of the world of becoming.

Let us think of Rome and its solar spirituality, of the Greek Dorians of Apollonian worship, that lineage that founded Sparta, of the Celtiberians with their warrior brotherhoods and the mors triunphalis, of the ascetic warrior cavalry of the High Middle Ages, of the Arthurian cycle, the Temple , the Holy Roman Empire, Taoism, Tantrism, the Vedas, the samurai and Zen Buddhism… where Tradition was very much alive…

That traditional world that also considered that the forces of nature were alive, they had a soul. Nature and the universe was someone. There was a sacral interpretation of virgin nature. From the Plains Indians —Schuon "saw something of the nobility and majesty of the Primordial tradition"—, the Celts, the Slavs, the Germans, classical Greece or ancient China.

Thus, there are clues in the world of Tradition to enliven the Sophia Perennis and face the darkness of the modern world or kali-yuga. The world of Tradition as an antidote to the Modern world.

Once the Cantabrian wars were over, the conquest of the Empire in Iberia came to an end. Some 200 years of colonization and Romanization, a process of assimilation of the Roman way of life and its culture, in which the barbarian pre-Roman peoples fought and heroically resisted.

The adhesion and seduction of the barbarian peoples —Celtic Hispania— to Rome was a natural process. The society of leaderships - of merit, of lineage, of heroic ethics - of the Indo-European world - aristocratic, hierarchical and warrior -, that backbones the Iberian barbarians, find in Rome and its metaphysical ideal of Imperium - with the cult, oath and loyalty to the emperor, who along with heroes and kings are pontifex, bridges between heaven and earth — a continuation of his spiritual and warlike worldview, but on a much higher political scale.

Roman Hispania would comprise from the Roman landing in Ampurias between 218 BC. and the beginning of the V century with the Visigothic entry. It was fundamental for the Empire and the cradle of great rulers.

The Romans called the Iberian Peninsula Hispania. Etymologically there are many theories, from meaning it as the land of rabbits, or I-span-ya to the northern land (of Africa), where the Phoenicians lived. Or land where metals are forged, or even called Hispalis, a word of Iberian origin that would mean the western city. Although for the Greeks it would initially be the Ophioússa Peninsula, land of snakes.

Ispania the Romans listened to the Carthaginians and Iber what the Greeks heard. These finally named it Iberia. The Romans stayed with Hispania.

In the Bhagavad Gita —the epic and wisdom text of the Hindu tradition— through the Dialogue between Prince Arjuna and his charioteer Krishna —conceived before starting the fratricidal war between the Pvas and the Kauravas in the battle of Kurukshetra—, we are They offer keys to inner combat, to overcome suffering, death, the meaning of life, the correct action, the nature of the Divine… it gives us a way and a method for liberation. From the knowledge and mental discernment to identify our true identity with the being, with the transcendent self and not with the impermanent, to the fulfillment of duty through disinterested action until sacrifice in the fire of God. Our being, our thoughts and our actions actively surrendered to the absolute and supreme so that the Ego is dominated and unconditioned.

“Cut the ignorant doubt in your heart with the sword of self-knowledge. Watch your discipline. Get up "

"Free yourself from the anxiety of the things of this world, do not let yourself be governed by the illusions of this perishable world"

"The mind is a faithful friend of man, only when it has been conquered by the spirit"

"No one who does a good job will ever have a bad ending, not here or in the world to come."

He told them through an angel to look for Pelayo,

that they named him king and that they abide by him,

and in defending the land that everyone helps him,

for He would help her to protect them.

They looked for Pelayo, as he was commanded,

they found him in a cave hungry and damaged,

they kissed his hands and gave him kingship:

he had to accept it, but not willingly.

He received the kingship, but against his wish,

the protected peoples were believed with him;

the unbelieving peoples heard the news,

to come against them all were moved.

Where he was they came to look for him,

first the rock began to attack;

there Christ wanted a great miracle to show,

I think you ever heard him tell.

Arrows and arrows that they shot at the king,

neither to him nor to his people no one came,

as angry as they went, they also became,

if it wasn't themselves, they didn't kill others.

When the Moors saw such an incredible feat,

that their weapons killed their own soldiers,

they remove the fence from the cave, they leave the mountain:

they thought that God had great fury against them.

This King Pelayo, servant of the Creator,

he protected the land so well that he couldn't do better;

the Christians were thus losing their pain

although they never lost their fear of Almanzor.

[Stanzas from El Poema de Fernán González "Pelayo, named king"]

In 1212 three kings put aside their differences and, shoulder to shoulder, galloped and charged in the Navas de Tolosa against the Almohad army of Miramamolín Al Nasir that was determined to reconquer Spain and reach Rome itself.

Horsemen, cavalry, council militias, military orders, Templars, Calatravos, Santiaguistas, volunteers, gentle men ready to fight the half moon. The confrontation was cruel. Terrible scenarios with metal ripping and tearing ...

When it seemed that all was lost for Christians, the banner of the three wolves was raised...

It is Lopez de Haro who, together with his son and his Castilian knights and innkeepers, set out at the head of the vanguard determined to immolate themselves. King Alfonso VIII of Castile, who looks at it excitedly, launches the attack shouting "Here, Bishop, we all die." Pedro II of Aragon and Sancho VII of Navarra followed him ...

The epic and the enthusiasm seizes everyone and it is that the three kings ride and charge just through the hills of the Navas de Tolosa de Sierra Morena...

It is a search and an encounter, when all the paths lead us to self-flagellation, to tricks and patches that have little or nothing to do with the true meaning of life, when accelerated technique envelops us and misleads us, camouflages the way, when the ruins of the past are those ruins that inspire but do not resurrect, then it seems that nothing remains, but the sterile contemplation of decadent nihilism or the addition / addiction to the "heroine" of modernity. Here then is a path to travel the world, our world, an awakening of self-knowledge, the path of the left hand for the kali yuga, an opportunity to conquer oneself, to taste the poison and turn it into an elixir, to be a test and an example. in front of our friends and enemies, to muddy us, to make mistakes and to rectify if necessary. Make the Dark Ages our stage and theater of life, our forger of character, our spiritual nourishment — along with the sources of perennial wisdom — to overcome, conquer and liberate ourselves.