Filii Polemos Immaculati
Sons of the Immaculate Polemos: The raison d'être of Chivalry.
Historically, Chivalry has been associated with the use of the horse, symbol of the animal nature of the human being and with the use of weapons, symbol of spiritual and earthly fight. In addition to this, Chivalry is also associated with a spiritual identity, which in Samaelism is deeply linked to the Farmacon, and the archetypes integrated in it: in this case, we are consecrated to the archetype of the Immaculate Polemos.
There is in Chivalry, as we understand it, a profound presence of Eschatology: Death as the end of one stage and as beginning of another, the disintegrating principle of the lower as the enabler of the higher, combat as an element of individual self-improvement. Everything is combat: we fight against diseases, against ignorance, against matter by breaking it down in order to create beautiful and useful forms...the metaphor of fight is in everything we do.
Samaelite Chivalry will be inspired by the texts and values of Historical Chivalry from its Ancient formulations (Gladius, Sparta, Bersekers, limitanei comitatensis, and also the medieval orders persecuted by power and religious fanaticism insofar as they are compatible with Samaelism). In keeping with the characteristics of the Samaelite worldview, War and the taste for confrontation never imply the disappearance of the other, because the existence of the other is what makes possible the creative tension in which we believe.
The "rival" is an image of ourselves and, like the rest of humanity, «equal before the Nothingness», so in Samaelite Knighthood the idea of Honor and sacred respect for the adversary makes perfect sense.
The Samaelite Knight, above all, fights against himself and his weaknesses.
The Filii Polemos Immaculate are the Warriors of the Serpent, personification of the Farmacon, the only Divinity we believe in, whose symbolism has been so unjustly mistreated and denigrated, the true promoter of human emancipation and knowledge, without any imposition of moral codes or revelations, nor promises of paradises or punishments.
This defense of the Serpent is in turn a symbol of the struggle for human freedom; we are the defenders of heretics burned at the stake, of people persecuted for their sexual choice, of the victims of religious and ideological persecution, of the victims of gender violence, of racism, of anti-semitism.
Samaelite Knighthood is ethically positioned in favor of the freedom of the human being, but also and above all the cultivation and care of the life of others, starting with the Life of other Samaelites and of the species and the world in general, all equal before the Nothingness. The life of the Samaelite Knight is one more example of the tension between Philia and Neikos, where the former is a product of the latter and viceversa.
Vigilance, care for others and active living allow the Samaelite Knight to put himself at risk and give a sense of heroism in a specifically Samaelite way, as difficult situations are sought as opportunities for service, as opportunities for Aggregation and also as an influence in the ethical horizons of the order.
Voluntary service is today's expression of vigilance and care for others, especially the victims of fundamentalism. Today, it is the privileged expression of the ancient pilgrim who was protected: heretics, women, homosexuals, etc.
The Samaelite Ethic is the natural field of action of the Samaelite Knight, as well as a natural limit of opposition to his desire to join the Farmacon.
The Samaelite Knight must cultivate the capacity of observation (on a physical, psychological and spiritual level), as well as exercise in Oratory to face dialectic combats with the world and in Heraldry as the study of the symbolism of arms.
His symbolic name and his personal coat of arms are symbols of his expectations of self-improvement. The use of swords is ceremonial and symbolic, in one word, esoteric.
Samaelite Chivalry expressly rejects the military use of arms and violence in any form, and any violation of this rule would result in expulsion from the order and in a denunciation to the state authorities.
Our Chivalry Order offers a unique educational program to those who are willing to join us.
Being open only to canonic members of the Order, the Academia Polemos must be seen as an integrative system of education, to be added to the main Academia Serpentis.
The Academia counts of several seminars, which are followed by the members once a year.
The Academia is free and open to all those members who have been initiated into the mysteries of Polemos by the order.
Initiatory rites are held one a year, the 8th of December in Rome in a place known only by the knights of the order.
The program aside in just an example on the many subjects deepened by our members, who often gathers for weekend of meditation, prayer and spiritual research.
The Samaelite Order
Chapter I: Analysis of the General Principles of the Order.
Chapter I: Foundations and characteristics of the Chivalric office.
Chapter II: The qualifications required to become a knight.
Chapter III: What chivalric initiation consists of: The trials.
Chapter IV: The Initiatory Deed and the Heroic Path
Chapter I: Fundamentals of the Samaelite Doctrine.
Chapter II: The Samaelite Eschatology: The Aggregation to the Farmacon as the inner motor of the Samaelite Chivalry.
Chapter III: Polemos. Father of the Samaelite Knight.
Chapter IV: The Samaelite ethics as the driving force of external chivalric action.
Chapter V: Chivalric Spirituality in Samaelism.
Chapter I: Samaelite Iconography.
Chapter II: Samaelite Symbols and their application to heraldry. Chapter III: The Samaelite Blazoning.
Chapter IV: The Waiting Tablet.
Chapter V: Partitions and Enamels.
Chapter VI: The Major Furnishings.
Chapter VII: The Motto as a Name.
Chapter VIII: Symbol of heraldic arms.
Heraldry and symbolism of arms
Chapter I: Meditation, Prayer and Magic: The Farmakeia.
Chapter II: Security, vigilance and protection of the Samaelite Authorities and events. The practice of a martial art: Samaelite Martial Arts.
Chapter III: The weapon of speech in audiovisual society: training in discourse: Rhetoric.
The Samaelite Knight as a Martial artist
The Order of Chivalry and its role in OAA
Chapter I: The security forces in history: The King's Guard in Sparta. The Praetorian Guard in Rome. The Vatican Guard.
Chapter II: The Protection of the Mysterium.
Chapter III: The Thought and the Nearness of Death. A symbolic funereal aesthetic.