Whence come the highest mountains? I once asked. Then I learned that they came out of the sea. The evidence is written in their rocks and in the walls of their peaks. It is out of the deepest depth that the highest must come to its height. To feel abandoned to oneself, without any help or way out, clothed only in one’s own strength or weakness, with no one to ask for help; ; to climb from rock to rock, from grip to grip, inexorably, for hours; with the sense of height and imminent danger, and the sense of solar solitude; the sense of unspeakable liberation and cosmic breathing at the end of the climb, when the struggle is over and the apprehension is finally overcome; the sight of boundless horizons for miles, and everything else beneath one’s feet – in all this there is truly a catharsis, an awakening and a rebirth of something transcendent and divine. all too often people forget that
spirituality is essentially a way of life and that its measure does not consist of notions theories and ideas that have been stored in one’s head. Spirituality is actually what has been successfully actualized and translated into a sense of superiority which is experienced inside by the soul and a noble demeanor, which is expressed in the body. The symbol of the mountain refers to those superior spiritual beings who command and who direct in an invisible way the great currents of the waters. The waters symbolize the historical and social forces, the traditions, the beliefs, and the collective psychic system which dominate the passive beings who, living like a flock, inhabit the
sublunar world. Beyond the natural symbol of the
mountain which is directly perceived by the senses, we can access its doctrinal and traditional symbolism, namely, that deeper content of all the previously
mentioned ancient myths in which the mountain appears as the seat of divine natures, immortalizing substances, forces of solar and supernatural regality (for example the solar mountain referred to in the traditions of the Hellenized Roman Empire and the mountain as the seat of Mazdean glory), as spiritual center (Mount Meru and the other symbolic mountains conceived as poles), and so forth. In fact, in all this we see the various depictions, personifications and projections of
transcendent states of consciousness, or inner awakening and enlightenment. These projects are said to be real when they no longer represent something
vague mystical or fantastic but rather when they are perceived
according to the evidence and normalcy of a superior order that regards as abnormal everything that was previously regarded as familiar and habitual. It is possible that the ancients, who ignored mountain climbing or only knew some rudimentary techniques (and therefore knew the mountain as an inaccessible and inviolable entity), were consequently lead to experience it as a symbol and as a transcendent spirituality. Considering that today the mountain has been physically conquered and that there are few peaks that man has not yet reached, it is important to keep the conquest from being debased and from losing its higher meaning. Thus, it is necessary that the younger generation gradually come to appreciate action at
the level of ritual and that they slowly succeed in
finding again a transcendent reference point. it
is through this reference point that the feats of audacity, risk, and conquest as well as the disciplines of the body, the senses, and the will that are practiced in the immovable, great and symbolic mountain peaks, lead men to the realization that all in man is beyond himself. In this way these feats will be justified in the context of the spiritual revolutionary movement that is currently emerging among our people. In the mountains of truth, you never climb in vain.