“Conflating Christianity with Catholicism; two things diametrically-opposed. It's to be expected from an ignorant simpleton intent on hating Christ. Willful ignorance, at its best.”

Me: Typical tribal mentality, clinging to a chthonic cult of abandonment. Christianity is inherently degenerate; the only remnant of value in Catholicism is its preservation of rites (though devoid of true understanding). Beyond that, Christianity offers nothing valuable—only the production of ghouls, destined for reintegration into the Earth’s primordial forces, their true origin.

Metaphysical part:

Title: The Subversion of Rome: Christianity’s Dissolutive Role in the Western Tradition
Tags: #Rome #Christianity #Decadence #SpiritualSubversion #ImperialDecline #MetaphysicalWar #AntiTradition #KaliYuga #Evola #Traditionalism

1. Decline of Roman Virtus – Christianity accelerated the erosion of Roman virtus, replacing the heroic and patrician ethos with a morality of humility, sin, and passive salvation.
   
2. Asiatic and Semitic Influences – The religion emerged from Judaic messianism and Eastern cults, importing a spirituality of suffering, egalitarianism, and divine abasement alien to the Roman-Indo-European spirit.
   
3. Rejection of Imperial Sacrality – Christians refused the sacrum of the Empire, denying the fides owed to Caesar and undermining the unity of spiritual and temporal authority (regnum et sacerdotium).
   
4. Dualism and Deconsecration – Christian supernaturalism severed nature from the divine, demonizing the ancient cosmic religion and fostering an asceticism hostile to life and hierarchy.
   
5. Anti-Heroic Pathos – Early Christianity stigmatized the active, warrior-aristocratic ideal, replacing it with a slave morality of redemption through suffering and grace.
   
6. Egalitarian Subversion – The doctrine of universal brotherhood negated the Roman principle of organic hierarchy, laying the groundwork for later democratic and collectivist degenerations.
   
7. The Feminine Devolution – The cult of the “Mother of God” revived chthonic, telluric religiosity, contrasting with the Olympian, masculine spirituality of Rome’s origins.
   
8. Imperial Degeneration – Even as the Caesars upheld solar and liturgical symbolism, their power waned amid Christian infiltration, which corroded the last remnants of traditional legitimacy.
   
9. The Ass as Symbol – The ass, an infernal emblem in multiple traditions, accompanied Christ’s mythos, signaling Christianity’s role as a dissolutive force in the Roman cosmos.
   
10. The Kali Yuga Acceleration – Christianity epitomized the Dark Age’s inversion, exalting the lowest human type (the sinner, the outcast) and dismantling the last structures of the ancient sacred order.
    Conclusion: Rome fell not merely from external pressures but from an internal spiritual betrayal—Christianity severed the West from its transcendent roots, setting the stage for centuries of decline. Only a return to the Imperium of the Spirit can reverse this dissolution.
    

The rise of Christianity signaled the onset of irreversible decline. Rome, once a sacred and virile civilization rooted in ius, fas, and mos, had severed itself from its primordial Atlantic and Etruscan-Pelasgian origins, crushing the remnants of Southern decadence and resisting foreign cults. Yet, despite its earlier resistance, Rome succumbed to the Asiatic tide—mystical, pantheistic, and effeminate cults that eroded its inner virtus and corrupted its imperial essence.

The Caesars, rather than reviving the Roman spirit through hierarchy and selection, imposed a sterile centralization, dissolving distinctions of rank and citizenship. The Senate’s decline mirrored the empire’s disintegration, as the imperial idea—though still sacred in form—became a hollow symbol, carried by unworthy hands. Even those with traces of ancient Roman dignity, like Julian, could not reverse the decay.

The imperial age was marked by contradiction: while its theology of kingship grew more refined—evoking solar symbolism, divine laws, and liturgical consecration—the reality was one of chaos. The Caesars were hailed as bringers of a new Golden Age, their adventus likened to a mystical epiphany, their rule tied to cosmic signs. Yet this sacred façade could not mask the empire’s inner collapse—a descent into leveling, cosmopolitanism, and spiritual ruin.

This was but a fleeting light in an era dominated by dark forces—passions, violence, and betrayals spreading like a plague. Over time, the situation grew ever more chaotic and bloody, despite occasional strong leaders who imposed order on a crumbling world. Eventually, the imperial function became merely symbolic; Rome clung to it desperately amid relentless upheavals. Yet, in truth, the throne stood empty. Christianity only deepened this disintegration.

While primitive Christianity contained diverse elements, we must not overlook their fundamental opposition to the Roman spirit. My focus is not on isolated traditional fragments within historical civilizations, but on the overall function and direction of these currents. Thus, even if traces of tradition persist in Christianity—particularly Catholicism—they do not negate its essentially subversive nature.

We recognize the ambiguous spirituality of Judaism, from which Christianity emerged, as well as the decadent Asiatic cults that aided its spread beyond its origins.

Christianity’s immediate precursor was not traditional Judaism but rather prophetic currents dominated by notions of sin and expiation—a desperate spirituality that replaced the warrior Messiah (an emanation of the “Lord of Hosts”) with the suffering “Son of Man,” a sacrificial figure destined to become the hope of the afflicted and the object of an ecstatic cult. The mystical figure of Christ drew power from this messianic pathos, amplified by apocalyptic expectations. By proclaiming Jesus as Savior and rejecting the “Law” (Jewish orthodoxy), early Christianity embraced themes intrinsic to the Semitic soul—themes of division and decline, antithetical to true tradition, particularly the Roman one. Pauline theology universalized these elements, severing them from their origins.

Orphism, meanwhile, facilitated Christianity’s spread not as an initiatory doctrine but as a profanation akin to Mediterranean decadence—centered on “salvation” in a demotic, universalist sense, detached from race, caste, and tradition. This appealed to the rootless masses, culminating in Christianity’s crystallization as an antitraditional force.

Doctrinally, Christianity is a degenerate Dionysianism, appealing to irrationality rather than heroic or sapiential ascent. It substitutes faith for initiation, feeding on the anguish of a fractured humanity. Its eschatological terror—eternal salvation or damnation—deepened this crisis, offering only the illusory liberation of the crucified Christ. Though bearing traces of mystery symbolism, Christianity debased it into sentimental mysticism, reducing the divine to human suffering.

Unlike the Roman and Indo-European spirit, which upheld divine impassibility and heroic distance, Christianity embraced a pathetic soteriology—the dying god of Pelasgic-Dionysian cults, now absolutized (“I am the way...”). The virginal birth and Marian cult further reflect the Great Mother’s influence, antithetical to Olympian virility. The Church itself adopted the Mother archetype, fostering a piety of abjection—prayerful, sin-conscious, and passive.

Early Christianity’s hostility toward virile spirituality—denouncing heroic transcendence as pride—confirms its emasculated nature. Even its martyrs, though fanatical, could not redeem Christianity’s essence: a lunar, priestly decline.

Christian morality reveals clear Southern and non-Aryan influences. Whether equality and love were proclaimed in the name of a god or a goddess matters little—this belief in human equality stems from a worldview antithetical to the heroic ideal of personality. Such egalitarianism, rooted in brotherhood and communal love, became the mystical foundation of a social order opposed to the pure Roman spirit. Instead of hierarchical universality—which affirms differentiation—Christianity promoted collectivity through the symbol of Christ’s mystical body, an involutive regression that even Romanized Catholicism could not fully overcome.

Some credit Christianity for its supernatural dualism, yet this derives from Semitic thought, functioning in direct opposition to traditional dualism. Traditional doctrine saw the two natures as a basis for higher realization, whereas Christian dualism rigidly opposes natural and supernatural orders without subordination to a higher principle. This absolutized division negated active spiritual participation, reducing man to a mere “creature” severed from God by original sin—a Jewish-derived concept that deepened the divide.

Christian spirituality thus framed divine influence passively—as grace, election, or salvation—while rejecting heroic human potential. Humility, fear of God, and mortification replaced active transcendence. Though fleeting references to spiritual violence (Matthew 11:12) or divine potential (John 10:34) exist, they had no real impact. Christianity universalized the path of the inferior human type, reflecting the decline of the Kali Yuga.

The discussion concerns man’s relationship with the divine. A second consequence of Christian dualism was the desacralization of nature. Christian “supernaturalism” led to the definitive misunderstanding of the natural myths of antiquity. Nature was stripped of its living essence; the magical and symbolic perception that underpinned the priestly sciences was rejected and condemned as “pagan.” After Christianity’s triumph, these sciences rapidly degenerated, leaving only a weakened remnant in later Catholic ritual traditions. Nature thus came to be seen as foreign, even demonic. This shift also laid the groundwork for a world-denying, life-rejecting asceticism (Christian asceticism), entirely opposed to the classical Roman spirit.

The third consequence unfolded in the political sphere. The declarations “My kingdom is not of this world” (John 18:36) and “Render unto Caesar what is Caesar’s, and unto God what is God’s” (Matt. 22:21) struck directly at the traditional concept of sovereignty and the unity of spiritual and temporal power, which Imperial Rome had formally restored. According to Gelasius I, no man after Christ could be both king and priest; any claim to unite sacerdotium and regnum was deemed a diabolical counterfeit of Christ’s unique priestly kingship. Here, the clash between Christian and Roman ideals erupted openly.

The Roman pantheon, ever inclusive, could have accommodated the Christian cult as merely another sect emerging from Jewish schism. Imperial universalism sought to unify and order all cults without suppressing them, demanding only a supreme fides—a ritual acknowledgment of the transcendent principle embodied in the Augustus. The Christians refused this act, rejecting the sacrificial offering before the imperial symbol as incompatible with their faith. This obstinacy, incomprehensible to Roman magistrates, fueled the martyrdom epidemic.

Thus, a new universalism, rooted in metaphysical dualism, displaced the old. The traditional hierarchical view—where loyalty carried supernatural sanction, since all power descended from above—was undermined. In this fallen world, only the civitas diaboli remained possible; the civitas Dei was relegated to an otherworldly plane, a gathering of those who, yearning confusedly for the beyond, awaited Christ’s return. Where this idea did not breed defeatism and subversion, where Caesar still received “what was Caesar’s,” fides was reduced to secularized, contingent obedience to mere temporal power. Paul’s dictum—”all authority comes from God”—proved hollow, stripped of real force.

Thus, while Christianity upheld a spiritual and supernatural principle, historically it acted in a dissociative and destructive manner. Rather than revitalizing the materialized and fragmented remnants of the Roman world, it introduced a foreign current, aligning with what in Rome had ceased to be Roman—forces that the Northern Light had once held in check throughout an entire cycle. Christianity severed the last remaining connections and hastened the demise of a great tradition. Rutilius Namatianus rightly equated Christians with Jews, as both were hostile to Rome’s authority. He accused the former of spreading a pestilence (excisae pestis contagia) beyond Judea, and the latter of corrupting both race and spirit (tunc mutabantur corpora, nunc animi).

The symbolism of the ass in the Christian myth is revealing. Present at Christ’s birth, the flight to Egypt, and his entry into Jerusalem, the ass traditionally represents an infernal, dissolutive force. In Egypt, it was sacred to Set, the antisolar deity of rebellion. In India, it was the mount of Mudevi, the infernal feminine. In Greece, it was tied to Hecate and the chthonic realm, consuming Ocnus’s work in Lethe. This symbol marks the hidden force behind primitive Christianity’s success—a force that rises where the “cosmos” principle wavers.

Christianity’s triumph was only possible because the Roman heroic cycle had been exhausted: the “Roman race” broken in spirit (evidenced by Julian’s failed restoration), traditions faded, and the imperial symbol degraded amidst ethnic chaos and cosmopolitan decay.

Title: The Subversion of Rome: Christianity’s Dissolutive Role in the Western Tradition
Tags: #Rome #Christianity #Decadence #SpiritualSubversion #ImperialDecline #MetaphysicalWar #AntiTradition #KaliYuga #Evola #Traditionalism

1. Decline of Roman Virtus – Christianity accelerated the erosion of Roman virtus, replacing the heroic and patrician ethos with a morality of humility, sin, and passive salvation.
   
2. Asiatic and Semitic Influences – The religion emerged from Judaic messianism and Eastern cults, importing a spirituality of suffering, egalitarianism, and divine abasement alien to the Roman-Indo-European spirit.
   
3. Rejection of Imperial Sacrality – Christians refused the sacrum of the Empire, denying the fides owed to Caesar and undermining the unity of spiritual and temporal authority (regnum et sacerdotium).
   
4. Dualism and Deconsecration – Christian supernaturalism severed nature from the divine, demonizing the ancient cosmic religion and fostering an asceticism hostile to life and hierarchy.
   
5. Anti-Heroic Pathos – Early Christianity stigmatized the active, warrior-aristocratic ideal, replacing it with a slave morality of redemption through suffering and grace.
   
6. Egalitarian Subversion – The doctrine of universal brotherhood negated the Roman principle of organic hierarchy, laying the groundwork for later democratic and collectivist degenerations.
   
7. The Feminine Devolution – The cult of the “Mother of God” revived chthonic, telluric religiosity, contrasting with the Olympian, masculine spirituality of Rome’s origins.
   
8. Imperial Degeneration – Even as the Caesars upheld solar and liturgical symbolism, their power waned amid Christian infiltration, which corroded the last remnants of traditional legitimacy.
   
9. The Ass as Symbol – The ass, an infernal emblem in multiple traditions, accompanied Christ’s mythos, signaling Christianity’s role as a dissolutive force in the Roman cosmos.
   
10. The Kali Yuga Acceleration – Christianity epitomized the Dark Age’s inversion, exalting the lowest human type (the sinner, the outcast) and dismantling the last structures of the ancient sacred order.
    Conclusion: Rome fell not merely from external pressures but from an internal spiritual betrayal—Christianity severed the West from its transcendent roots, setting the stage for centuries of decline. Only a return to the Imperium of the Spirit can reverse this dissolution.
    

The rise of Christianity signaled the onset of irreversible decline. Rome, once a sacred and virile civilization rooted in ius, fas, and mos, had severed itself from its primordial Atlantic and Etruscan-Pelasgian origins, crushing the remnants of Southern decadence and resisting foreign cults. Yet, despite its earlier resistance, Rome succumbed to the Asiatic tide—mystical, pantheistic, and effeminate cults that eroded its inner virtus and corrupted its imperial essence.

The Caesars, rather than reviving the Roman spirit through hierarchy and selection, imposed a sterile centralization, dissolving distinctions of rank and citizenship. The Senate’s decline mirrored the empire’s disintegration, as the imperial idea—though still sacred in form—became a hollow symbol, carried by unworthy hands. Even those with traces of ancient Roman dignity, like Julian, could not reverse the decay.

The imperial age was marked by contradiction: while its theology of kingship grew more refined—evoking solar symbolism, divine laws, and liturgical consecration—the reality was one of chaos. The Caesars were hailed as bringers of a new Golden Age, their adventus likened to a mystical epiphany, their rule tied to cosmic signs. Yet this sacred façade could not mask the empire’s inner collapse—a descent into leveling, cosmopolitanism, and spiritual ruin.

This was but a fleeting light in an era dominated by dark forces—passions, violence, and betrayals spreading like a plague. Over time, the situation grew ever more chaotic and bloody, despite occasional strong leaders who imposed order on a crumbling world. Eventually, the imperial function became merely symbolic; Rome clung to it desperately amid relentless upheavals. Yet, in truth, the throne stood empty. Christianity only deepened this disintegration.

While primitive Christianity contained diverse elements, we must not overlook their fundamental opposition to the Roman spirit. My focus is not on isolated traditional fragments within historical civilizations, but on the overall function and direction of these currents. Thus, even if traces of tradition persist in Christianity—particularly Catholicism—they do not negate its essentially subversive nature.

We recognize the ambiguous spirituality of Judaism, from which Christianity emerged, as well as the decadent Asiatic cults that aided its spread beyond its origins.

Christianity’s immediate precursor was not traditional Judaism but rather prophetic currents dominated by notions of sin and expiation—a desperate spirituality that replaced the warrior Messiah (an emanation of the “Lord of Hosts”) with the suffering “Son of Man,” a sacrificial figure destined to become the hope of the afflicted and the object of an ecstatic cult. The mystical figure of Christ drew power from this messianic pathos, amplified by apocalyptic expectations. By proclaiming Jesus as Savior and rejecting the “Law” (Jewish orthodoxy), early Christianity embraced themes intrinsic to the Semitic soul—themes of division and decline, antithetical to true tradition, particularly the Roman one. Pauline theology universalized these elements, severing them from their origins.

Orphism, meanwhile, facilitated Christianity’s spread not as an initiatory doctrine but as a profanation akin to Mediterranean decadence—centered on “salvation” in a demotic, universalist sense, detached from race, caste, and tradition. This appealed to the rootless masses, culminating in Christianity’s crystallization as an antitraditional force.

Doctrinally, Christianity is a degenerate Dionysianism, appealing to irrationality rather than heroic or sapiential ascent. It substitutes faith for initiation, feeding on the anguish of a fractured humanity. Its eschatological terror—eternal salvation or damnation—deepened this crisis, offering only the illusory liberation of the crucified Christ. Though bearing traces of mystery symbolism, Christianity debased it into sentimental mysticism, reducing the divine to human suffering.

Unlike the Roman and Indo-European spirit, which upheld divine impassibility and heroic distance, Christianity embraced a pathetic soteriology—the dying god of Pelasgic-Dionysian cults, now absolutized (“I am the way...”). The virginal birth and Marian cult further reflect the Great Mother’s influence, antithetical to Olympian virility. The Church itself adopted the Mother archetype, fostering a piety of abjection—prayerful, sin-conscious, and passive.

Early Christianity’s hostility toward virile spirituality—denouncing heroic transcendence as pride—confirms its emasculated nature. Even its martyrs, though fanatical, could not redeem Christianity’s essence: a lunar, priestly decline.

Christian morality reveals clear Southern and non-Aryan influences. Whether equality and love were proclaimed in the name of a god or a goddess matters little—this belief in human equality stems from a worldview antithetical to the heroic ideal of personality. Such egalitarianism, rooted in brotherhood and communal love, became the mystical foundation of a social order opposed to the pure Roman spirit. Instead of hierarchical universality—which affirms differentiation—Christianity promoted collectivity through the symbol of Christ’s mystical body, an involutive regression that even Romanized Catholicism could not fully overcome.

Some credit Christianity for its supernatural dualism, yet this derives from Semitic thought, functioning in direct opposition to traditional dualism. Traditional doctrine saw the two natures as a basis for higher realization, whereas Christian dualism rigidly opposes natural and supernatural orders without subordination to a higher principle. This absolutized division negated active spiritual participation, reducing man to a mere “creature” severed from God by original sin—a Jewish-derived concept that deepened the divide.

Christian spirituality thus framed divine influence passively—as grace, election, or salvation—while rejecting heroic human potential. Humility, fear of God, and mortification replaced active transcendence. Though fleeting references to spiritual violence (Matthew 11:12) or divine potential (John 10:34) exist, they had no real impact. Christianity universalized the path of the inferior human type, reflecting the decline of the Kali Yuga.

The discussion concerns man’s relationship with the divine. A second consequence of Christian dualism was the desacralization of nature. Christian “supernaturalism” led to the definitive misunderstanding of the natural myths of antiquity. Nature was stripped of its living essence; the magical and symbolic perception that underpinned the priestly sciences was rejected and condemned as “pagan.” After Christianity’s triumph, these sciences rapidly degenerated, leaving only a weakened remnant in later Catholic ritual traditions. Nature thus came to be seen as foreign, even demonic. This shift also laid the groundwork for a world-denying, life-rejecting asceticism (Christian asceticism), entirely opposed to the classical Roman spirit.

The third consequence unfolded in the political sphere. The declarations “My kingdom is not of this world” (John 18:36) and “Render unto Caesar what is Caesar’s, and unto God what is God’s” (Matt. 22:21) struck directly at the traditional concept of sovereignty and the unity of spiritual and temporal power, which Imperial Rome had formally restored. According to Gelasius I, no man after Christ could be both king and priest; any claim to unite sacerdotium and regnum was deemed a diabolical counterfeit of Christ’s unique priestly kingship. Here, the clash between Christian and Roman ideals erupted openly.

The Roman pantheon, ever inclusive, could have accommodated the Christian cult as merely another sect emerging from Jewish schism. Imperial universalism sought to unify and order all cults without suppressing them, demanding only a supreme fides—a ritual acknowledgment of the transcendent principle embodied in the Augustus. The Christians refused this act, rejecting the sacrificial offering before the imperial symbol as incompatible with their faith. This obstinacy, incomprehensible to Roman magistrates, fueled the martyrdom epidemic.

Thus, a new universalism, rooted in metaphysical dualism, displaced the old. The traditional hierarchical view—where loyalty carried supernatural sanction, since all power descended from above—was undermined. In this fallen world, only the civitas diaboli remained possible; the civitas Dei was relegated to an otherworldly plane, a gathering of those who, yearning confusedly for the beyond, awaited Christ’s return. Where this idea did not breed defeatism and subversion, where Caesar still received “what was Caesar’s,” fides was reduced to secularized, contingent obedience to mere temporal power. Paul’s dictum—”all authority comes from God”—proved hollow, stripped of real force.

Thus, while Christianity upheld a spiritual and supernatural principle, historically it acted in a dissociative and destructive manner. Rather than revitalizing the materialized and fragmented remnants of the Roman world, it introduced a foreign current, aligning with what in Rome had ceased to be Roman—forces that the Northern Light had once held in check throughout an entire cycle. Christianity severed the last remaining connections and hastened the demise of a great tradition. Rutilius Namatianus rightly equated Christians with Jews, as both were hostile to Rome’s authority. He accused the former of spreading a pestilence (excisae pestis contagia) beyond Judea, and the latter of corrupting both race and spirit (tunc mutabantur corpora, nunc animi).

The symbolism of the ass in the Christian myth is revealing. Present at Christ’s birth, the flight to Egypt, and his entry into Jerusalem, the ass traditionally represents an infernal, dissolutive force. In Egypt, it was sacred to Set, the antisolar deity of rebellion. In India, it was the mount of Mudevi, the infernal feminine. In Greece, it was tied to Hecate and the chthonic realm, consuming Ocnus’s work in Lethe. This symbol marks the hidden force behind primitive Christianity’s success—a force that rises where the “cosmos” principle wavers.

Christianity’s triumph was only possible because the Roman heroic cycle had been exhausted: the “Roman race” broken in spirit (evidenced by Julian’s failed restoration), traditions faded, and the imperial symbol degraded amidst ethnic chaos and cosmopolitan decay.

Title: The Cathars and Their Esoteric Legacy: A Traditionalist Perspective Tags: #Cathars #Esotericism #Traditionalism #Grail #Ghibelline #Spirituality #Initiation

1. Cathars as Dualist Heretics: The Cathars were a Christian dualist sect that rejected the materialism and authority of the Catholic Church, emphasizing a radical spiritual purity. Their beliefs were rooted in a dualistic worldview, seeing the material world as evil and the spiritual realm as divine.
2. Anti-Catholic Stance: The Cathars explicitly denied the supremacy of the Catholic Church and rejected its symbols, such as the cross, which they viewed as an insult to the divine nature of Christ. This anti-Catholic sentiment aligned them with broader anti-papal movements.
3. Pessimistic Worldview: Catharism was characterized by a pessimistic denial of the material world, which they saw as a creation of an evil anti-God. This escapist spirituality contrasted sharply with the heroic and world-affirming ethos of traditional initiatory paths.
4. Asceticism and Renunciation: The Cathars practiced extreme asceticism, including self-starvation, as a means of liberating themselves from the material world. This “lunar” spirituality emphasized renunciation and detachment.
5. Lack of Heroic Spirituality: Despite their spiritual rigor, Catharism lacked the heroic and initiatory character found in traditions like the Grail cycle or Templarism. Their dualism and world-denial placed them outside the framework of a truly traditional spirituality.
6. Historical Suppression: The Cathars were brutally eradicated during the Albigensian Crusade and the Inquisition, marking the end of their influence as a distinct spiritual movement.

The Grail, the Cathars, and the Love's Lieges

The legend of the Grail is historically linked to troubadour literature, particularly the Love's Lieges. While often categorized within medieval chivalric romance, troubadour literature carried an esoteric and secretive dimension, as noted by Italian scholars like Luigi Valli, Rossetti, and Aroux. This esotericism reflects influences parallel to those shaping the Grail cycle.

The Love's Lieges often exhibited a Ghibelline, anti-Catholic, and heretical character. Aroux highlighted how the “gay science” flourished in Provençal cities and castles that were also centers of heresy, particularly Catharism. Rahn saw Wolfram von Eschenbach's narrative as a transcription of a Provençal tale tied to the Cathars and their stronghold, Montségur. However, a distinction must be made between the Love's Lieges and the Cathars, as the spirit of Catharism diverged significantly from the Templarism of the Grail.

Catharism claimed to possess superior knowledge and a purer spirituality than Catholicism, rejecting the Church's authority and viewing the cross's adoration as an insult to Christ's divine nature. Their rituals, such as the manisola and consolamentum spiritus sancti, aimed to elevate members to the rank of “Perfect Ones.” Yet, their tradition blended primitive Christianity, Manichaeism, and second-rate Buddhism, emphasizing escapism, dualism, world-denial, and extreme asceticism. These traits starkly contrast with a heroic, initiatory spirituality.

While Catharism indirectly influenced the Ghibelline movement due to historical circumstances, its essence lacked true affinity with the imperial myth's soul.

Metaphysical part:

Every teaching remains illusory until it is translated into practice and action. Thus, you will be guided in the initial operations, as previously hinted.

First, take control of a portion of your life, or at least your day, to firmly establish a new quality. Achieve inner detachment from yourself and your surroundings. Maintain a sober, effortless, neutral, and balanced lifestyle, free from excess. Sleep only as necessary and eat sparingly.

Ensure your body is whole, calm, and harmonized. Temper your soul with the power within you, cleansing it of impulsiveness, passions, and restlessness. Stabilize it and unite it with your body.

Other beings do not exist. Do not let their actions, thoughts, or judgments affect you, regardless of their nature.

Guard against anything that might subtly influence you. Watch over external influences and the depths of your consciousness. Observe all things silently and remain undisturbed, halting all judgments firmly.

If passions arise, do not react or become disturbed. Satisfy them deliberately, then discard them.

Continue in this direction until you recognize the frivolity, uselessness, and threat of every thought, allowing your mind to calm and rest silently at your feet.

Through this, you will build an inner strength, akin to a lord whose gaze instills silence, respect, or confusion in those around him. This is our Gold.

When you achieve this with subtle, constant, strong, and gentle art, and when the balanced, neutral state becomes continuous and natural, you will feel reconnected to yourself, experiencing a profound sense of interiority. From this calm and enlightened rest, spiritual contentment will arise.

Observe and retain this sensation. When you fully possess it, connect it with your body so it permeates it like warmth in water, resulting in a single, unified state.

This is the fluidic state, known in our Tradition as the “first extraction of Mercury (or Hermes) from the Mine.”

Hold onto this state with calm firmness. Release it, then evoke it repeatedly. Study it until it becomes a subconscious reality, ready to emerge at your command. Achieving this marks significant progress.

The fluidic body is energized by a vegetarian diet, fasting, and magical aromas. Sexual encounters driven by pleasure weaken it, especially in those with nervous temperaments. Sudden loss of equilibrium or strong emotions can harm both body and psyche. Its virtues must be sharpened through discipline.

Do not destroy feelings but detach from clinging to pleasure, desire, aversion, and anguish. Purify yourself from these bonds. Be open, free from fear and pettiness in your feelings. Observe them as external things, realizing, “Just as I am not the food I taste, I am not the feelings that echo in me: they are not mine, they are not me.”

Only then will feelings reveal a new, objective sense beyond the animal ones, oriented to a subtler aspect of reality. Educate this sense with inner attention, refining it. Maintain calm self-control and lucidity at your center, open to every voice.

This education of the heart, achieved through “persuasion” and a slow, gentle “fire,” will infuse supersensible knowledge into your fluidic body, creating a “distilled water,” consecrated in the sign of your neutrality.

Next, attempt the liberation of the central power and the encounter with the Serpent. This occurs when your “Self” transfers into the fluidic body, detached from animal senses and isolated from the physical world.

Avoid dissolving self-awareness, which lowers the magician's world to that of mediums and visionaries. Maintain the intellectual center's preponderance over peripheral sensibility and subconscious elements.

When the fluidic body detaches, remain steady in a pure, immaterial, extra-cerebral state of mind. If not, the mediumistic state sets in, making the fluidic body a passive instrument of the inferior world.

Actively surpassing the neutral point leads to “Rebirth in the Mind” in the “Magnesium of the Wise.” From the golden nucleus of your perfected mind, an intellectual light will emerge, realizing a new, powerful sense of Self.

Philalethes notes that through our Gold (the Sun), the enlivening virtue hidden beneath the body's husk is reborn when bathed with our water (the fluidic). The fixed becomes volatile to inherit a nobler quality, then fixes the volatile.

With this experience, your “Self” abandons the animal vehicle, assuming a fluidic body as an organ for action. If difficulties arise, evoke the image and will it.

The magician must escape the enslavement of the “soul of the earth,” entering conscious contact with the beyond and directing effects in real life. His spirit, like a flame, rises to the surface of the “waters,” consecrated in “air,” empowered to subject beings dependent on this current, the “Astral Light.”

The task is not easy or without dangers. Persevere, master your doubts, and you will succeed. Dare and be silent.

The strongest force is the will of a man who knows what he wants. Set your goal and never change it. Once started, never quit, for the path of Magic has no “dead corners.” You must either succeed or perish.

Title: The Hermetic Caduceus: A Path to Inner Mastery
Tags: #Hermeticism #Initiation #FluidicBody #SelfMastery #EvolianPractice

1. Detachment and Neutrality: Begin by detaching from external influences and maintaining a neutral, balanced lifestyle. Avoid excesses in sleep, food, and emotions. This creates the foundation for inner mastery.
   
2. Harmonization of Body and Soul: Temper the soul, cleanse it of impulsiveness and passions, and stabilize it. Unify the soul with the body to achieve a state of calm and harmony.
   
3. Isolation from External Judgments: Recognize that the actions, thoughts, and judgments of others hold no power over you. Cultivate indifference to external opinions.
   
4. Vigilance Over Consciousness: Observe all external and internal phenomena without judgment. Maintain a silent, unperturbed mind, stopping all reactive thoughts with firm control.
   
5. Mastery Over Passions: When passions arise, do not suppress them. Instead, deliberately satisfy and then discard them, ensuring they do not disrupt your equilibrium.
   
6. Cultivation of Inner Strength: Develop a lord-like presence within yourself, a force that commands respect and silence. This inner strength is the “Gold” of the Hermetic tradition.
   
7. Fluidic State and Mercury Extraction: Through disciplined practice, achieve the “fluidic state,” where consciousness and body merge into one. This is the first extraction of Mercury, a key step in Hermetic work.
   
8. Education of the Heart: Purify your feelings by detaching from pleasure, desire, and aversion. Observe emotions as external phenomena, cultivating a refined, objective sense of perception.
   
9. The Mirror Technique: Use the mirror as a tool to isolate the fluidic body from the physical. Stare into the mirror until the physical senses are neutralized, allowing the astral light to emerge.
   
10. Rebirth in the Mind: Transcend the neutral point to achieve the “Rebirth in the Mind.” This is the awakening of the intellectual light, where the Self is liberated from the animal body and assumes a fluidic form, capable of miraculous works.
    

This path demands unwavering will, discipline, and perseverance. It is not for the faint-hearted, as failure to master these steps risks falling into mediumistic or subconscious states. Success requires absolute commitment to the goal of self-transformation and liberation.

Every teaching remains illusory until it is translated into practice and action. Thus, you will be guided in the initial operations, as previously hinted.

First, take control of a portion of your life, or at least your day, to firmly establish a new quality. Achieve inner detachment from yourself and your surroundings. Maintain a sober, effortless, neutral, and balanced lifestyle, free from excess. Sleep only as necessary and eat sparingly.

Ensure your body is whole, calm, and harmonized. Temper your soul with the power within you, cleansing it of impulsiveness, passions, and restlessness. Stabilize it and unite it with your body.

Other beings do not exist. Do not let their actions, thoughts, or judgments affect you, regardless of their nature.

Guard against anything that might subtly influence you. Watch over external influences and the depths of your consciousness. Observe all things silently and remain undisturbed, halting all judgments firmly.

If passions arise, do not react or become disturbed. Satisfy them deliberately, then discard them.

Continue in this direction until you recognize the frivolity, uselessness, and threat of every thought, allowing your mind to calm and rest silently at your feet.

Through this, you will build an inner strength, akin to a lord whose gaze instills silence, respect, or confusion in those around him. This is our Gold.

When you achieve this with subtle, constant, strong, and gentle art, and when the balanced, neutral state becomes continuous and natural, you will feel reconnected to yourself, experiencing a profound sense of interiority. From this calm and enlightened rest, spiritual contentment will arise.

Observe and retain this sensation. When you fully possess it, connect it with your body so it permeates it like warmth in water, resulting in a single, unified state.

This is the fluidic state, known in our Tradition as the “first extraction of Mercury (or Hermes) from the Mine.”

Hold onto this state with calm firmness. Release it, then evoke it repeatedly. Study it until it becomes a subconscious reality, ready to emerge at your command. Achieving this marks significant progress.

The fluidic body is energized by a vegetarian diet, fasting, and magical aromas. Sexual encounters driven by pleasure weaken it, especially in those with nervous temperaments. Sudden loss of equilibrium or strong emotions can harm both body and psyche. Its virtues must be sharpened through discipline.

Do not destroy feelings but detach from clinging to pleasure, desire, aversion, and anguish. Purify yourself from these bonds. Be open, free from fear and pettiness in your feelings. Observe them as external things, realizing, “Just as I am not the food I taste, I am not the feelings that echo in me: they are not mine, they are not me.”

Only then will feelings reveal a new, objective sense beyond the animal ones, oriented to a subtler aspect of reality. Educate this sense with inner attention, refining it. Maintain calm self-control and lucidity at your center, open to every voice.

This education of the heart, achieved through “persuasion” and a slow, gentle “fire,” will infuse supersensible knowledge into your fluidic body, creating a “distilled water,” consecrated in the sign of your neutrality.

Next, attempt the liberation of the central power and the encounter with the Serpent. This occurs when your “Self” transfers into the fluidic body, detached from animal senses and isolated from the physical world.

Avoid dissolving self-awareness, which lowers the magician's world to that of mediums and visionaries. Maintain the intellectual center's preponderance over peripheral sensibility and subconscious elements.

When the fluidic body detaches, remain steady in a pure, immaterial, extra-cerebral state of mind. If not, the mediumistic state sets in, making the fluidic body a passive instrument of the inferior world.

Actively surpassing the neutral point leads to “Rebirth in the Mind” in the “Magnesium of the Wise.” From the golden nucleus of your perfected mind, an intellectual light will emerge, realizing a new, powerful sense of Self.

Philalethes notes that through our Gold (the Sun), the enlivening virtue hidden beneath the body's husk is reborn when bathed with our water (the fluidic). The fixed becomes volatile to inherit a nobler quality, then fixes the volatile.

With this experience, your “Self” abandons the animal vehicle, assuming a fluidic body as an organ for action. If difficulties arise, evoke the image and will it.

The magician must escape the enslavement of the “soul of the earth,” entering conscious contact with the beyond and directing effects in real life. His spirit, like a flame, rises to the surface of the “waters,” consecrated in “air,” empowered to subject beings dependent on this current, the “Astral Light.”

The task is not easy or without dangers. Persevere, master your doubts, and you will succeed. Dare and be silent.

The strongest force is the will of a man who knows what he wants. Set your goal and never change it. Once started, never quit, for the path of Magic has no “dead corners.” You must either succeed or perish.

Metaphysical part:

Upon the pope's death, the camerlengo verifies his passing, locks the papal apartment, and breaks his ring and seal. Cardinals under 80 gather for the conclave, voting in secrecy until a two-thirds majority elects a new pope, announced with “Habemus Papam” and a blessing.

Evola's Critique of Pope Francis: A Traditionalist Perspective

1. Evola would critique Pope Francis's emphasis on compassion and social justice as a deviation from the Church's traditional role as a custodian of sacred order and spiritual discipline.
2. He would view Francis's focus on mercy and inclusion as a dilution of the Church's transcendent mission, aligning it with modern egalitarian ideals.
3. Evola would argue that the Pope's advocacy for social justice and environmentalism reflects a capitulation to modern materialism.
4. He would see the push for reform and dialogue as an erosion of the Church's authority, aligning it with the decadence of the modern world.
5. For Evola, the Church should embody a rigid, hierarchical order that transcends worldly concerns.
6. He would emphasize the need for the Church to uphold timeless spiritual truths rather than adapt to contemporary issues.
7. Evola would reject the modern humanitarian focus, seeing it as a loss of the Church's role as a beacon of spiritual authority.
8. He would criticize the Church's alignment with modern egalitarianism as a betrayal of its traditional hierarchical principles.
9. Evola would argue that the Church's mission should be to maintain a sacred order that stands above temporal concerns.
10. Ultimately, he would call for a return to a Church that prioritizes spiritual discipline and transcendent values over modern compromises.

Title: The Swastika and the Spiritual Symbolism of Ancient Traditions Tags: #Evola #Traditionalism #SpiritualSymbolism #Paganism #AncientWisdom

1. Swastika as a Spiritual Symbol: The swastika transcends its naturalistic interpretations as a symbol of fire or the sun. In ancient traditions, it represented higher spiritual forces, not mere deification of natural elements.
2. Planetary Symbolism: For ancient pagans, planets were not merely physical entities but manifestations of super-individual, spiritual forces. These forces were seen as “gods,” reflecting a metaphysical reality beyond the material world.
3. Ethno-Nationalism as a Misinterpretation: Modern ethno-nationalists fail to grasp the spiritual essence of antiquity. Their reductionist view of paganism as tied to the earth (materialism) contrasts sharply with the ancient focus on the spirit (celestial principles).
4. Critique of Ethno-Centrism: Ethno-centrism is a deviation from true traditionalism. It reduces the transcendent to the material, ignoring the spiritual hierarchy that ancient cultures upheld.

The swastika has often been interpreted as a symbol of fire and the sun. However, it is essential to move beyond a “naturalistic” reduction of these concepts. Ancient peoples did not superstitiously deify natural forces but used them as symbols to express higher meanings. Similarly, for ancient pagan traditions, the planets were not merely physical entities but represented spiritual and super-individual forces, with the physical planets serving as symbolic manifestations of these higher principles.

Ethno-nationalists fundamentally misunderstand the spirit of antiquity and paganism. Their interpretation is a simplistic, materialistic conception rooted in their limited perspective, focusing on the earth, whereas antiquity operated on a spiritual level, connected to the heavens. Ethno-centrism is an aberration and a distortion of true tradition.

Metaphysical part:

The Swastika as a Polar Symbol

The following reflections on the deeper significance of the swastika might seem unusual if Herman Wirth's research on the primordial Nordic races were not already known in Germany. However, what deserves greater emphasis is that the ideas expressed in this regard are not merely the conjectures of a modern scholar. Rather, they can be linked to a doctrine that, despite its scattered traces, is found with the marks of universality and unanimity across all great traditions of the past—from the Far Eastern, Tibetan, Indo-Aryan, and Irano-Aryan to the Hellenic, Egyptian, Gaelic, Germanic, and Aztec. For us, it is clear that these traditions, if understood directly beyond “positive” limitations, can convey more than many dubious reconstructions based on philological and paleographic grounds.

The first insight from this line of thought is the integration of the concept of the Aryan, Indo-Germanic, or Nordic race. What was once considered a primordial tribe now reveals itself as a relatively recent branch of a much older and purer Arctic race, more accurately described by the ancient term “Hyperborean.” This integration resolves many one-sided views and difficulties that have plagued previous interpretations of the Aryan thesis. The Aryan idea thus rises to a universal principle, establishing a continuity and common origin of cultural elements that were once thought separate but are found scattered across the East and West, North and South. In this light, the swastika symbol takes on new meaning. The difficulties faced by Ernst Kraus or Ludwig Müller, who argued that the swastika was exclusive to Indo-Germanic tribes, are diminished when considering the broader Hyperborean origin. The swastika's presence in regions like California, Central America, the Far East, Mesopotamia, and North Africa—areas not traditionally associated with Indo-Germanic peoples—can be explained through the diffusion of the Nordic Ur-race.

The second key aspect is the solar character of the primordial Nordic culture. This is evident from the consistent testimonies of ancient traditions regarding the Arctic homeland. The Hyperborean land of the Iranian Aryans, airyanem waêjô, is allegorically described in the Avesta as the home of solar “glory” and Yima, the “Radiant, Glorious One, who among men is like the sun.” Similarly, the Indo-Aryans' Çweta-dwîpa or uttara-kuru, the sacred land of the far North, is depicted as the “White Island” or “Island of Radiance,” the abode of Narâyâna, “in whom a great fire burns, radiating in all directions.” The Hellenic Hyperboreans are associated with the radiant Apollo, while Thule, merging with it, is said to derive its name from the sun. The Aztec Tullan or Tlallocan corresponds etymologically to Thule and is identified with the “House of the Sun.” In the Edda, Gimle or Gladsheim, the primordial home of Asgard, is described as eternal, golden, and radiant like the sun. Similar descriptions apply to the mysterious northern lands in Far Eastern traditions and the mystical Chambhala of pre-Buddhist Tibetan Bön tradition.

This symbolic testimony points to two elements: the idea of a solar cult and the concept of solar rulership. Regarding the first, Wirth's reconstruction suggests that the Nordic-Atlantic Ur-race shared a common solar religion. While this assumption is plausible, it requires further justification. What is clear is the intimate relationship between the sun and divine fire, evident in Indo-European traditions. The cult of fire was linked to both the uranic and solar components of patrician rites in ancient traditions (Bachofen) and to the concept of solar and divine kingship. The Iranian-Aryan hvarenô, the “glory” that makes kings, is a solar fire, akin to the Vedic agni-rohita and the Egyptian ânshûs, the life-force of kingship. This provides the first and simplest validation of the swastika as a Nordic symbol. The swastika, in its connection to the ancient Swastika, has often been interpreted as a symbol of fire and the sun. However, it is crucial to move beyond a “naturalistic” reduction of these concepts. Ancient peoples did not superstitiously deify natural forces but used them as symbols to express higher meanings. The swastika, as a fire symbol, is not merely a primitive tool for igniting flames but a spiritual and royal symbol, representing the primordial light and fire that ignited the ruling castes in their solar function over subordinate forces and races.

The swastika's significance extends beyond its solar and fiery aspects to its polar symbolism. The “solar” function embodied by the leaders of great traditional cultures was often compared to that of a “pole.” The leader represented the immovable point around which the ordered movement of forces revolved hierarchically. This is reflected in the Far Eastern concept of “immutability at the center” and Confucius's statement: “He who rules by virtue is like the pole star, which remains fixed while all other stars revolve around it.” The Aristotelian concept of the “unmoved mover” and the Sanskrit term cakravartî (“he who turns the wheel”) express the same idea. The polar symbol represents an irresistible force in its calm superiority, a power that legitimizes itself through its mere presence, embodying the stability of the “world of being” or the transcendent realm. This is also the meaning of the solar symbol embodied by Apollo, not as the rising and setting sun but as the steady, ruling light that surrounds the Olympians and the pure spiritual substances free from the world of passion and becoming.

The swastika, as one of the oldest symbols of this spirituality and its polar function, represents not merely movement but a circular motion around an immutable center or axis. It is not just a solar symbol (the wheel of solar Vishnu) but a symbol of the solar principle reduced to a central, ruling element—an immutable “Olympian” principle. In this sense, the swastika is a polar symbol, revealing meanings in the earliest prehistory that would later be expressed in the glorious cycles of Aryan mythologies and kingships derived from the primordial Nordic culture.

The polar symbol also applies to certain cultures or cultural centers that embodied a corresponding function in the totality of history. The Chinese Empire was called the “Middle Kingdom”; Meru, the symbolic Indo-Aryan Olympus, was considered the “pole” of the earth; the symbolism of the Omphalos, associated with Delphi, the traditional center of Dorian-Olympian Greece, reflects the same meaning; and Asgard, the mystical homeland of Nordic royal lineages, coincides with Midgard, the “land of the center.” Even Cuzco, the center of the Inca Sun Empire, seems to express the idea of an earthly “center.” Additionally, the Sanskrit Tulâ, associated with the Hellenic and American names for the Hyperborean homeland, means “balance,” and the zodiac sign Libra was initially identified with the Great Bear, a significant figure in Hyperborean cults, closely tied to polar symbolism.

Wirth's revival of the idea that the Arctic region was the primordial homeland of the white race, the progenitor of the Indo-Germanic and Aryan races, suggests a convergence of symbol and reality, metaphysics and physics, under the sign of the “pole.” The prehistoric polar cycle of the Nordic Ur-race could be seen as the original expression of “Olympian” spirituality and the “polar” function, which manifested wherever it led to new cultures and traditions through adaptation or diffusion. The symbol of the “center” and the “pole” can thus be a traditional and supra-historical emblem, originally corresponding to a complete alignment of reality and symbol, pointing to a homeland that coincides with the Earth's geographic pole and embodies the value and function of a spiritual primordial “pole.”

Wirth, however, errs in extending a cult to the entire Nordic tradition that actually pertains to a corrupted and “southernized” form of it. He emphasizes the winter solstice, interpreting the eternal cycle of the sun's death and resurrection as the mystery of the primordial Nordic faith. This view, which aligns the sun with a nature subject to birth and death, is more reflective of the chthonic cycle of the southern, pre-Aryan, and even Semitic mother-cult, associated with the great Asiatic fertility goddesses. Alfred Rosenberg has pointed out this confusion in Wirth's work, likely due to the mingling of testimonies from the earliest Nordic epochs with those of later, mixed cultures. While Wirth correctly distinguishes between a Nordic-Arctic (Hyperborean) race and a Nordic-Atlantic one, he fails to make a corresponding distinction in symbols and motifs, blending the two. According to the Avesta, Môuru, the land and culture of the “mother,” appears only as the third “creation,” already distant from the Nordic airyanem waêjô.

The theme of the sun god's death and resurrection in the mother, reflecting an eternal cycle of becoming, is fundamentally anti-Olympian and alien to the higher Nordic-Aryan spirituality. It is a theme attributable to southern influences, representing Dionysus against Apollo, Loki against the Aesir, and the chaotic desire for pantheistic ecstasy opposed to the calm self-awareness and natural supernaturalism of the “divine” races. Wirth's interpretation thus reflects a syncretic symbolism, far removed from the pure primordial Aryan cult and more applicable to the subsequent “Atlantic” culture, which shows traces of gynocratic themes.

In contrast, the polar cross, the swastika, symbolizes the unadulterated primordial worldview and can be regarded as a true Nordic symbol in the higher sense. Its fundamental theme is not change but a centralizing effect, to which change remains subordinate. On this basis, the solar and fiery symbols contained in the swastika take on a different meaning, directly connected to the distinctly uranic character of Aryan and Aryan-Hyperborean deities and cults, the patrician system of strict father-right, and all that signifies masculinity, true rulership, order, and the triumph of cosmos over chaos.

In this context, the swastika can lead us to a content of Nordic thought that is “classical” and “Doric” in the higher sense, characterized by centrality, inner “Olympian” superiority, and clarity within every “fire” and release of forces. According to an ancient tradition, those destined to rule must have the vision of a heavenly wheel: like a wheel, they act, turning and conquering. At the same time, the wheel embodies rta, the order, the spiritual Aryan law, depicted as a divine chariot in motion. The combination of these two concepts gives the fundamental idea of the moving swastika: a whirling, victorious wheel that generates fire and light, yet with a firm stillness, an immutable constancy at its center.

As the primordial Nordic homeland faded into the distant past, its memory transitioned from history to supra-history, becoming a receding reality accessible not through external means but only through spiritual action. Pindar states that the path to the Hyperboreans cannot be found by sea or land but is revealed only to heroes like Heracles, who remain faithful to the Olympian principle. Li-tse reports that the mysterious land of the far North can be reached “neither by ship nor by chariot, but only by the flight of the spirit.” Similarly, Chambhala, the Hyperborean homeland in Tibetan tradition, is said to reside “in my spirit.”

Perhaps no symbol better points to this inner path than the swastika, guiding the way for a resurrection of Germany's deepest forces from the summit of Nordic tradition. Indeed, the Indo-Aryan equivalent of the swastika, the Swastika, carries a favorable omen. It can be interpreted as a monogram composed of the letters forming the auspicious formula su-asti, equivalent to the Latin bene est or quod bonum faustumque sit—”What is good and fortunate, let it be!” No better symbol could be found to express the certainty of rebirth and the will to assert the legacy of the great Hyperborean ruling race against the dark forces threatening to overwhelm it.

Title: The Monolithic West and the Universal Aryan Spirit Tags: #Evola #Traditionalism #AryanCivilization #HyperboreanRoots #SpiritualUniversalism

1. Monolithic Western Culture: The monolithic kernel design in traditional Unix systems mirrors the West's inward-focused, rigid structures, contrasting with the fluid, universal spirit of Aryan civilization.
2. Hyperborean Origins: The Aryan spirit, rooted in Hyperborean traditions, embodies a universal, expansive force that transcends tribal and ethnic boundaries.
3. Civilizational Radiation: True civilizations, like Rome, radiate universality, embracing and integrating diverse cultures rather than isolating themselves.
4. Western Obsession with Closure: The West's current obsession with self-containment and exclusivity is antithetical to the Aryan ethos of openness and universalism.
5. Multi-Polar World: The world is inherently multi-polar, reflecting the diverse expressions of the Hyperborean legacy, which has manifested in various forms across civilizations.
6. Tribal Mentality: The tribal, ethnocentric mindset prevalent today is a degeneration of the universal Aryan spirit, which seeks to unify rather than divide.
7. Spiritual Hierarchy: The Aryan tradition emphasizes a spiritual hierarchy that transcends material and ethnic distinctions, fostering a universal order.
8. Decline of the West: The West's decline is marked by its abandonment of universal principles in favor of narrow, self-referential ideologies.
9. Revival of the Aryan Spirit: A return to the Aryan spirit requires a rejection of monolithic, closed systems in favor of a universal, integrative approach.
10. Evolian Perspective: Julius Evola's teachings highlight the need to reconnect with the Hyperborean-Aryan tradition, which offers a path beyond the West's current spiritual and cultural stagnation.

This response distills the Evolian critique of Western modernity and its departure from the universal Aryan spirit, emphasizing the need for a return to traditional, hierarchical, and universal principles.

As of October 2023, HarmonyOS NEXT signifies the next stage in the evolution of Huawei's HarmonyOS, with a strong emphasis on independence from the Linux kernel and a transition to a fully self-developed microkernel architecture. This represents a significant departure from earlier versions of HarmonyOS, which utilized a multi-kernel approach (combining LiteOS and Linux kernels). Here's an overview of the HarmonyOS NEXT kernel:

Key Features of HarmonyOS NEXT Kernel

1. Microkernel Design:
   • HarmonyOS NEXT is built on a microkernel architecture, a notable shift from the Linux-based kernel used in previous versions.
   • The microkernel is designed to be lightweight, secure, and modular, with only essential functions (such as memory management and process scheduling) operating in kernel space.
   • Additional services, like device drivers and file systems, operate in user space, enhancing security and stability by isolating critical components.
2. Enhanced Security:
   • The microkernel design inherently improves security by minimizing the attack surface of the kernel.
   • HarmonyOS NEXT incorporates advanced security features, including formal verification (mathematically proving the correctness of the kernel code) to ensure resilience against vulnerabilities.
3. Real-Time Performance:
   • The microkernel is optimized for real-time performance, making HarmonyOS NEXT suitable for applications requiring low latency, such as IoT devices, automotive systems, and industrial automation.
4. Distributed Architecture:
   • HarmonyOS NEXT continues to support Huawei's distributed technology, enabling seamless collaboration between devices (e.g., smartphones, tablets, smart home devices, and cars).
   • The kernel efficiently manages resources across multiple devices, fostering a unified ecosystem.
5. Independence from Linux:
   • HarmonyOS NEXT eliminates reliance on the Linux kernel, which was used in earlier versions for smartphones and tablets.
   • This shift grants Huawei full control over the operating system, avoiding potential restrictions tied to open-source licensing (e.g., GPL) and geopolitical challenges.
6. Cross-Platform Compatibility:
   • HarmonyOS NEXT is designed to operate across a wide range of devices, from small IoT sensors to powerful smartphones and PCs, thanks to its scalable microkernel architecture.

Why the Shift to a Microkernel?

Huawei's decision to develop its own microkernel for HarmonyOS NEXT is driven by several factors: 1. Autonomy: Reducing dependence on external technologies (like the Linux kernel) ensures greater control over the operating system's development and future. 2. Security: A microkernel architecture is inherently more secure due to its minimalistic design and isolation of critical components. 3. Performance: The microkernel is optimized for real-time and low-latency applications, making it ideal for IoT and edge computing. 4. Ecosystem Integration: The microkernel aligns with Huawei's vision of a unified, distributed ecosystem across all devices.

Monolithic vs. Microkernel: A Cultural Reflection

The dominance of monolithic kernels in traditional Unix systems reflects a broader cultural tendency in the West toward centralized, unified structures. This contrasts with the microkernel approach, which emphasizes modularity, decentralization, and adaptability—qualities that align more closely with a multipolar worldview.

Historically, monolithic systems have been favored for their simplicity and performance, much like how centralized civilizations have often sought to consolidate power and resources. However, the rise of microkernel architectures, as seen in HarmonyOS NEXT, signals a shift toward systems that prioritize flexibility, security, and distributed functionality—values that resonate with a more interconnected and diverse global landscape.

This evolution mirrors the transition from a unipolar world dominated by a single cultural or civilizational model to a multipolar world where multiple traditions and systems coexist and interact. Just as HarmonyOS NEXT seeks to break free from the constraints of the Linux kernel, societies and civilizations are increasingly recognizing the need to move beyond monolithic structures and embrace a more pluralistic and inclusive approach.

In this context, the microkernel can be seen as a metaphor for a world that values diversity, adaptability, and collaboration—a world that is, by definition, multipolar. This stands in stark contrast to the monolithic mindset that has long characterized Western cultural and technological paradigms, which often prioritize uniformity and centralization over inclusivity and decentralization.

Metaphysical part:

The Swastika as a Polar Symbol

The following reflections on the deeper significance of the swastika might seem unusual if Herman Wirth's research on the primordial Nordic races were not already known in Germany. However, what deserves greater emphasis is that the ideas expressed in this regard are not merely the conjectures of a modern scholar. Rather, they can be linked to a doctrine that, despite its scattered traces, is found with the marks of universality and unanimity across all great traditions of the past—from the Far Eastern, Tibetan, Indo-Aryan, and Irano-Aryan to the Hellenic, Egyptian, Gaelic, Germanic, and Aztec. For us, it is clear that these traditions, if understood directly beyond “positive” limitations, can convey more than many dubious reconstructions based on philological and paleographic grounds.

The first insight from this line of thought is the integration of the concept of the Aryan, Indo-Germanic, or Nordic race. What was once considered a primordial tribe now reveals itself as a relatively recent branch of a much older and purer Arctic race, more accurately described by the ancient term “Hyperborean.” This integration resolves many one-sided views and difficulties that have plagued previous interpretations of the Aryan thesis. The Aryan idea thus rises to a universal principle, establishing a continuity and common origin of cultural elements that were once thought separate but are found scattered across the East and West, North and South. In this light, the swastika symbol takes on new meaning. The difficulties faced by Ernst Kraus or Ludwig Müller, who argued that the swastika was exclusive to Indo-Germanic tribes, are diminished when considering the broader Hyperborean origin. The swastika's presence in regions like California, Central America, the Far East, Mesopotamia, and North Africa—areas not traditionally associated with Indo-Germanic peoples—can be explained through the diffusion of the Nordic Ur-race.

The second key aspect is the solar character of the primordial Nordic culture. This is evident from the consistent testimonies of ancient traditions regarding the Arctic homeland. The Hyperborean land of the Iranian Aryans, airyanem waêjô, is allegorically described in the Avesta as the home of solar “glory” and Yima, the “Radiant, Glorious One, who among men is like the sun.” Similarly, the Indo-Aryans' Çweta-dwîpa or uttara-kuru, the sacred land of the far North, is depicted as the “White Island” or “Island of Radiance,” the abode of Narâyâna, “in whom a great fire burns, radiating in all directions.” The Hellenic Hyperboreans are associated with the radiant Apollo, while Thule, merging with it, is said to derive its name from the sun. The Aztec Tullan or Tlallocan corresponds etymologically to Thule and is identified with the “House of the Sun.” In the Edda, Gimle or Gladsheim, the primordial home of Asgard, is described as eternal, golden, and radiant like the sun. Similar descriptions apply to the mysterious northern lands in Far Eastern traditions and the mystical Chambhala of pre-Buddhist Tibetan Bön tradition.

This symbolic testimony points to two elements: the idea of a solar cult and the concept of solar rulership. Regarding the first, Wirth's reconstruction suggests that the Nordic-Atlantic Ur-race shared a common solar religion. While this assumption is plausible, it requires further justification. What is clear is the intimate relationship between the sun and divine fire, evident in Indo-European traditions. The cult of fire was linked to both the uranic and solar components of patrician rites in ancient traditions (Bachofen) and to the concept of solar and divine kingship. The Iranian-Aryan hvarenô, the “glory” that makes kings, is a solar fire, akin to the Vedic agni-rohita and the Egyptian ânshûs, the life-force of kingship. This provides the first and simplest validation of the swastika as a Nordic symbol. The swastika, in its connection to the ancient Swastika, has often been interpreted as a symbol of fire and the sun. However, it is crucial to move beyond a “naturalistic” reduction of these concepts. Ancient peoples did not superstitiously deify natural forces but used them as symbols to express higher meanings. The swastika, as a fire symbol, is not merely a primitive tool for igniting flames but a spiritual and royal symbol, representing the primordial light and fire that ignited the ruling castes in their solar function over subordinate forces and races.

The swastika's significance extends beyond its solar and fiery aspects to its polar symbolism. The “solar” function embodied by the leaders of great traditional cultures was often compared to that of a “pole.” The leader represented the immovable point around which the ordered movement of forces revolved hierarchically. This is reflected in the Far Eastern concept of “immutability at the center” and Confucius's statement: “He who rules by virtue is like the pole star, which remains fixed while all other stars revolve around it.” The Aristotelian concept of the “unmoved mover” and the Sanskrit term cakravartî (“he who turns the wheel”) express the same idea. The polar symbol represents an irresistible force in its calm superiority, a power that legitimizes itself through its mere presence, embodying the stability of the “world of being” or the transcendent realm. This is also the meaning of the solar symbol embodied by Apollo, not as the rising and setting sun but as the steady, ruling light that surrounds the Olympians and the pure spiritual substances free from the world of passion and becoming.

The swastika, as one of the oldest symbols of this spirituality and its polar function, represents not merely movement but a circular motion around an immutable center or axis. It is not just a solar symbol (the wheel of solar Vishnu) but a symbol of the solar principle reduced to a central, ruling element—an immutable “Olympian” principle. In this sense, the swastika is a polar symbol, revealing meanings in the earliest prehistory that would later be expressed in the glorious cycles of Aryan mythologies and kingships derived from the primordial Nordic culture.

The polar symbol also applies to certain cultures or cultural centers that embodied a corresponding function in the totality of history. The Chinese Empire was called the “Middle Kingdom”; Meru, the symbolic Indo-Aryan Olympus, was considered the “pole” of the earth; the symbolism of the Omphalos, associated with Delphi, the traditional center of Dorian-Olympian Greece, reflects the same meaning; and Asgard, the mystical homeland of Nordic royal lineages, coincides with Midgard, the “land of the center.” Even Cuzco, the center of the Inca Sun Empire, seems to express the idea of an earthly “center.” Additionally, the Sanskrit Tulâ, associated with the Hellenic and American names for the Hyperborean homeland, means “balance,” and the zodiac sign Libra was initially identified with the Great Bear, a significant figure in Hyperborean cults, closely tied to polar symbolism.

Wirth's revival of the idea that the Arctic region was the primordial homeland of the white race, the progenitor of the Indo-Germanic and Aryan races, suggests a convergence of symbol and reality, metaphysics and physics, under the sign of the “pole.” The prehistoric polar cycle of the Nordic Ur-race could be seen as the original expression of “Olympian” spirituality and the “polar” function, which manifested wherever it led to new cultures and traditions through adaptation or diffusion. The symbol of the “center” and the “pole” can thus be a traditional and supra-historical emblem, originally corresponding to a complete alignment of reality and symbol, pointing to a homeland that coincides with the Earth's geographic pole and embodies the value and function of a spiritual primordial “pole.”

Wirth, however, errs in extending a cult to the entire Nordic tradition that actually pertains to a corrupted and “southernized” form of it. He emphasizes the winter solstice, interpreting the eternal cycle of the sun's death and resurrection as the mystery of the primordial Nordic faith. This view, which aligns the sun with a nature subject to birth and death, is more reflective of the chthonic cycle of the southern, pre-Aryan, and even Semitic mother-cult, associated with the great Asiatic fertility goddesses. Alfred Rosenberg has pointed out this confusion in Wirth's work, likely due to the mingling of testimonies from the earliest Nordic epochs with those of later, mixed cultures. While Wirth correctly distinguishes between a Nordic-Arctic (Hyperborean) race and a Nordic-Atlantic one, he fails to make a corresponding distinction in symbols and motifs, blending the two. According to the Avesta, Môuru, the land and culture of the “mother,” appears only as the third “creation,” already distant from the Nordic airyanem waêjô.

The theme of the sun god's death and resurrection in the mother, reflecting an eternal cycle of becoming, is fundamentally anti-Olympian and alien to the higher Nordic-Aryan spirituality. It is a theme attributable to southern influences, representing Dionysus against Apollo, Loki against the Aesir, and the chaotic desire for pantheistic ecstasy opposed to the calm self-awareness and natural supernaturalism of the “divine” races. Wirth's interpretation thus reflects a syncretic symbolism, far removed from the pure primordial Aryan cult and more applicable to the subsequent “Atlantic” culture, which shows traces of gynocratic themes.

In contrast, the polar cross, the swastika, symbolizes the unadulterated primordial worldview and can be regarded as a true Nordic symbol in the higher sense. Its fundamental theme is not change but a centralizing effect, to which change remains subordinate. On this basis, the solar and fiery symbols contained in the swastika take on a different meaning, directly connected to the distinctly uranic character of Aryan and Aryan-Hyperborean deities and cults, the patrician system of strict father-right, and all that signifies masculinity, true rulership, order, and the triumph of cosmos over chaos.

In this context, the swastika can lead us to a content of Nordic thought that is “classical” and “Doric” in the higher sense, characterized by centrality, inner “Olympian” superiority, and clarity within every “fire” and release of forces. According to an ancient tradition, those destined to rule must have the vision of a heavenly wheel: like a wheel, they act, turning and conquering. At the same time, the wheel embodies rta, the order, the spiritual Aryan law, depicted as a divine chariot in motion. The combination of these two concepts gives the fundamental idea of the moving swastika: a whirling, victorious wheel that generates fire and light, yet with a firm stillness, an immutable constancy at its center.

As the primordial Nordic homeland faded into the distant past, its memory transitioned from history to supra-history, becoming a receding reality accessible not through external means but only through spiritual action. Pindar states that the path to the Hyperboreans cannot be found by sea or land but is revealed only to heroes like Heracles, who remain faithful to the Olympian principle. Li-tse reports that the mysterious land of the far North can be reached “neither by ship nor by chariot, but only by the flight of the spirit.” Similarly, Chambhala, the Hyperborean homeland in Tibetan tradition, is said to reside “in my spirit.”

Perhaps no symbol better points to this inner path than the swastika, guiding the way for a resurrection of Germany's deepest forces from the summit of Nordic tradition. Indeed, the Indo-Aryan equivalent of the swastika, the Swastika, carries a favorable omen. It can be interpreted as a monogram composed of the letters forming the auspicious formula su-asti, equivalent to the Latin bene est or quod bonum faustumque sit—”What is good and fortunate, let it be!” No better symbol could be found to express the certainty of rebirth and the will to assert the legacy of the great Hyperborean ruling race against the dark forces threatening to overwhelm it.

Agrarian Nomadic Peoples: These groups often reflect a lunar, matriarchal, and telluric (earth-bound) spirituality, contrasting with the solar, warrior-based ethos of traditional patriarchal civilizations.

Example of Germanic peoples: 1. Sun (Proto-Germanic sōwelō/sōwulō)
– Runic Evidence: In Old Norse and Old English, the sun ᛊ / ᛋ is grammatically feminine.
– Typically Feminine in early Germanic languages (e.g., Old English sunne, Old Norse sól). – Mythological Association: “Sun Mother” – The sun is often considered feminine, associated with warmth, life, and nurturing energy. Some myths describe the sun as a motherly or goddess-like figure.

1. Moon (Proto-Germanic mēnô)
2. Runic Evidence: The word is masculine ᛗ in Old Norse and Old English.
   
3. Typically Masculine in early Germanic languages (e.g., Old English mōna, Old Norse máni).
4. Mythological Association: “Moon Father” – The moon is typically viewed as masculine, linked to night, cycles, and sometimes war or hunting. The moon is personified as a male deity or warrior.

The sun (die Sonne) is grammatically feminine, while the moon (der Mond) is masculine—an inversion of the traditional solar-masculine and lunar-feminine symbolism characteristic of Solar-Uranian (Indo-Aryan) Civilizations. This linguistic structure reflects the dominance of Demetrian, gynocratic, and telluric forces within these cultures, marking a clear deviation from the sacred solar principle. Similarly, in the semitic language Hebrew, the sun (ha-shemesh) is feminine, and the moon (ha-yareach) is masculine.

Socialism and capitalism, as degenerate expressions of lunar spirituality, did not arise from Jewish influence but from Agrarian Nomadic Peoples. Chthonic-Demetrian peoples meaning Agrarian Nomadic Peoples are marked by democratic, egalitarian, and tribal structures, bound to the immanent and the terrestrial. In contrast, Solar-Uranian (Indo-Aryan) civilizations embody hierarchical order, verticality, and imperial grandeur, oriented toward the transcendent. Metaphysically, chthonic agrarian systems inevitably degenerate into authoritarianism and collapse, enslaved by materialistic forces and earthly determinism.

On the use of the term “Solar-Uranian (Indo-Aryan) Civilizations”:

Julius Evola's use of the term “Solar-Uranian (Indo-Aryan) Civilizations” instead of simply “higher Indo-European traditions”. Here’s why he preferred this formulation:

1. Solar-Uranian Symbolism: Hyperborean and Olympian Archetypes

   • Solar represents the Apollonian principle—order, hierarchy, clarity, and spiritual transcendence, linked to the Hyperborean myth of a primordial polar civilization.
     
   • Uranian refers to Uranus (Ouranos), the Greek sky god, symbolizing the transcendent, celestial, and masculine principle—detached from earthly chaos.
     
   • Together, they signify a warrior-priest ethos—active spiritual mastery, as opposed to passive “lunar” (telluric, chthonic, or matriarchal) civilizations.

2. Indo-Aryan vs. Generic “Indo-European”

   • Evola distinguished between Aryan (as a spiritual elite) and merely Indo-European (a broader racial-linguistic category).
     
   • “Aryan” in his usage denoted a sacred regal tradition—not just ethnicity but a metaphysical quality of divine kingship (the kshatriya ideal).
     
   • He saw later Indo-European cultures as decadent compared to the primordial Hyperborean-Aryan source.

3. Rejection of Modern Racial Theories

   • Evola criticized biological racism (e.g., Nazi Nordicism) in favor of a spiritual racism—where “Aryan” was a state of being (linked to the svabhāva of Hindu caste doctrine).
     
   • “Solar-Uranian” thus denotes an initiatic quality, not just bloodline. This aligns with his elitist, anti-egalitarian view of history.

4. Esoteric and Anti-Historical Perspective

   • Unlike mainstream scholars who treat Indo-European traditions as historical developments, Evola saw them as fragments of a lost Golden Age (Satya Yuga).
     

Metaphysical part:

The Swastika as a Polar Symbol

The deeper significance of the swastika transcends mere conjectures of modern scholars, connecting instead with a universal tradition found across Indo-Aryan, Hellenic, Egyptian, Celtic, Germanic, and even Aztec cultures. This symbol reflects not just a racial or solar motif but a metaphysical principle—rooted in the Hyperborean origins of the Aryan race.

The swastika is fundamentally a polar symbol, representing the immutable center around which cosmic order revolves. It embodies the “Olympian” spirit—unchanging, sovereign, and superior—contrasting the chaotic forces of becoming. Ancient traditions consistently associate the North with solar kingship, divine fire, and transcendent rulership. The Hyperborean Apollo, the Vedic hvarenô, and the Avestan airyanem waêjô all reflect this solar-polar archetype.

Unlike naturalistic interpretations, the swastika signifies not mere solar rotation but an axis of spiritual power—the cakravartî (world ruler) who governs from an unshakable center. This symbolism extends to sacred geographies: Delphi as the omphalos, Asgard as Midgard, and China as the “Middle Kingdom.” The swastika thus marks the intersection of metaphysical centrality and historical dominion.

Herman Wirth’s error was conflating the pure Nordic-Arctic tradition with later, decadent “Atlantic” influences, introducing chthonic and maternal elements alien to the original Aryan spirit. True Nordic symbolism rejects cyclical dissolution (Dionysian passion, Loki’s chaos) in favor of Apollonian stability—fire not as a natural phenomenon but as a hieratic force.

The swastika, as svastika, encodes an affirmation: su-asti—”it is well.” It heralds the resurgence of the primordial Aryan will against the encroaching darkness. For those destined to rule, it is the sign of the celestial wheel: dynamic yet centered, victorious yet unchanging.

The Hyperborean homeland may be lost to history, but its truth persists—accessible only through the heroic act of spirit. As Pindar and Li-tse taught, the path to the North is not traversed by ship or chariot but by the flight of the transcendent mind. The swastika, in its highest sense, points to this inner awakening—the return to the Olympian pole.

Proto-Indo-European (PIE)
│
├─ Anatolian (extinct)
├─ Tocharian (extinct)
├─ Italic → Romance (French, Spanish, Italian)
├─ Celtic (Irish, Welsh)
├─ Germanic (English, German, Dutch, Swedish)
├─ Balto-Slavic (Russian, Polish, Lithuanian)
├─ Hellenic (Greek)
├─ Indo-Iranian
│ ├─ Iranian (Persian, Pashto)
│ └─ Indo-Aryan (Hindi, Bengali, Punjabi)
├─ Armenian
└─ Albanian

Proto-Indo-European (PIE)
│

├─ Anatolian (extinct). → No inversion (Sun: masculine, Moon: feminine).

├─ Tocharian (extinct). → No inversion (Sun: masculine, Moon: feminine).

├─ Italic → Romance. → No inversion (Sun: masculine, Moon: feminine). Romance (All countries where Romance languages are spoken): Italy: Italian, France: French, Spain: Spanish, Portugal: Portuguese, Romania: Romanian, Moldova: Romanian, Switzerland: French & Romansh, Belgium: Walloon French, Andorra: Catalan, Monaco: French, San Marino: Italian, Vatican City: Latin & Italian. Minor/Regional Romance Languages:
Italo-Dalmatian Dialects: Corsica (France): Corsican. Southern Romance Dialects: Sardinia (Italy): Sardinian Ibero-Romance Dialects: Asturias (Spain): Asturian, Galicia (Spain): Galician. Gallo-Romance Dialects: Cauchois (Normandy Mainland), Jèrriais (Jersey Norman), Lyonnais, Savoyard (Savoie). Occitano-Romance Dialects: Occitan (Southern France).

├─ Celtic (Irish, Welsh) Brittany (France): Breton, Wales: Welsh, Cornwall (UK): Cornish. → No inversion (Sun: masculine, Moon: feminine).
Ireland: Irish Gaelic. → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine). Isle of Man: Manx, Scotland: Scottish Gaelic. → Total inversion: (Sun: feminine, Moon: feminine).

├─ Germanic (English, German, Dutch, Swedish). → With the exception of the Scots, all Germanic languages reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine). Germanic (All countries where Germanic languages are spoken): Germany, Austria, Switzerland: German/Swiss German, Netherlands: Dutch, Belgium: Dutch (Flemish) & German, Luxembourg: Luxembourgish, Denmark: Danish, Sweden: Swedish, Norway: Norwegian, Iceland: Icelandic, Faroe Islands: Faroese, United Kingdom: English, Ireland: English. Extinct Germanic Languages: Burgundian, Gothic, Vandalic. Minor/Historic Germanic Languages:
Alemannic Dialects: Alsatian (Germanic-influenced, North-East France). Anglo-Frisian Dialects: Frisian (Netherlands/Germany). Dutch Dialects: Afrikaans (South Africa/Namibia). Yiddish Dialects: Yiddish (historically spoken in Central/Eastern Europe).

├─ Balto-Slavic Balto-Slavic languages that do not invert the solar/lunar polarity: (Sun: masculine, Moon: feminine): Bulgaria: Bulgarian, North Macedonia: Macedonian, Russia: Russian, Slovenia: Slovenian. Balto-Slavic languages that reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine): Belarus: Belarusian, Bosnia: Bosnian, Croatia: Croatian, Czech Republic: Czech, Latvia: Latvian, Lithuania: Lithuanian, Montenegro: Montenegrin, Poland: Polish & Kashubian, Serbia: Serbian, Slovakia: Slovak, Ukraine: Ukrainian. Minor Slavic Languages: Sorbian (Germany): Upper Sorbian. Extinct Baltic Language: Old Prussian.

├─ Hellenic (Greek). → No inversion (Sun: masculine, Moon: feminine). Cyprus: Cypriot Greek, Greece: Greek.

├─ Indo-Iranian
│ ├─ Iranian Afghanistan: Hazaragi & Pashto, Tajikistan: Tajik. → No inversion (Sun: masculine, Moon: feminine). Afghanistan: Dari, Turkey: Kurdish, Iran: Persian. → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine).

│ └─ Indo-Aryan. → Dual Masculine Polarity (Sun: masculine, Moon: masculine). Bangladesh & India: Bengali, India & Nepal: Bhojpuri, India: Hindi, India & Nepal: Maithili, Nepal: Nepali, Sanskrit, Nepal: Tharu

├─ Armenian. → No inversion (Sun: masculine, Moon: feminine). Armenia: Armenian.

└─ Albanian. → No inversion (Sun: masculine, Moon: feminine). Albania: Albanian, Kosovo: Albanian, North Macedonia: Albanian minority.

---

Uralic. → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine). ├── Finno-Ugric │ ├── Finno-Permic │ │ ├── Finno-Samic (Finno-Saamic) │ │ │ ├── Samic (Saami) [Multiple living languages] │ │ │ └── Finnic (Baltic-Finnic) [Estonian, Finnish, etc.] │ │ └── Permic [Komi, Udmurt] │ └── Ugric │ ├── Hungarian (Magyar) │ └── Ob-Ugric │ ├── Khanty (Ostyak) │ └── Mansi (Vogul) └── Samoyedic (Living) ├── Northern Samoyedic │ ├── Nenets │ └── Enets └── Southern Samoyedic └── Selkup

---

Kartvelian (South Caucasian). → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine). ├── Georgian │ ├── Old Georgian (extinct, liturgical) │ └── Modern Georgian (Standard, Imeretian, Kartlian, etc.) │ ├── Zan (Colchian) │ ├── Mingrelian │ └── Laz │ └── Svan ├── Upper Svan (Lentekhian, Ushgulian) └── Lower Svan (Lashkhian, Cholurian)

---

Proto-Semitic (around 3750–3500 BCE). → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine). │ ├── East Semitic (Extinct). → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine). │ └── Akkadian
│ ├── Old Akkadian (around 2500 BCE)
│ ├── Babylonian
│ └── Assyrian
│ ├── West Semitic. → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine). │ │ │ ├── Central Semitic
│ │ ├── Arabic
│ │ │ ├── Classical Arabic
│ │ │ └── Modern Dialects (Egyptian, Levantine, Gulf, etc.)
│ │ │ │ │ └── Northwest Semitic
│ │ ├── Canaanite
│ │ │ ├── Hebrew (Biblical → Modern)
│ │ │ ├── Phoenician → Punic (Extinct)
│ │ │ └── Moabite/Ammonite (Extinct)
│ │ │ │ │ └── Aramaic
│ │ ├── Old Aramaic
│ │ ├── Syriac (Liturgical)
│ │ └── Neo-Aramaic (Turoyo, Assyrian)
│ │ │ └── Ethiopian Semitic (via migration)
│ ├── North Ethiopic (Ge’ez → Tigrinya, Tigré)
│ └── South Ethiopic (Amharic, Harari)
│ └── South Semitic. → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine). ├── Old South Arabian (Extinct: Sabaean, Minaean)
└── Modern South Arabian (Mehri, Soqotri)

---

Proto-Turkic (Root of all Turkic languages). → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine). │ └── Common Turkic. → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine). │ ├── Oghuz Branch (Southwestern Turkic) │ ├── Turkish (Turkey, Cyprus, Balkans) │ ├── Azerbaijani (Azerbaijan, Iran) │ ├── Turkmen (Turkmenistan) │ └── Gagauz (Moldova, Ukraine) │ ├── Karluk Branch (Southeastern Turkic) │ ├── Uzbek (Uzbekistan) │ └── Uyghur (China, Xinjiang) │ └── Kipchak Branch (Northwestern Turkic) ├── Kazakh (Kazakhstan) ├── Kyrgyz (Kyrgyzstan) └── Tatar (Russia, Tatarstan)

---

Sino-Tibetan
├── Sinitic (Chinese languages). → No inversion (Sun: masculine, Moon: feminine). ├── Tibeto-Burman
│ ├── Bodic (Tibetic)
│ │ ├── Tibetan (Lhasa, Amdo, Kham). → No inversion (Sun: masculine, Moon: feminine). │ │ ├── Sherpa (close to Tibetan). → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine). │ │ └── Tamang (Nepal). → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine). │ │
│ ├── Himalayish. → No inversion (Sun: masculine, Moon: feminine). │ │ ├── Newar (Nepal Bhasa)
│ │ └── Kiranti (e.g., Limbu)
│ │
│ ├── Magaric. → No inversion (Sun: masculine, Moon: feminine). │ │ └── Magar (Nepal)
│ │
│ ├── Lolo-Burmese
│ │ ├── Burmese (including Arakanese, Intha). → No inversion (Sun: masculine, Moon: feminine). │ │ └── Loloish (Yi, Naxi, Lisu). → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine). │ │
│ ├── Sal. → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine). │ │ ├── Jingpho (Kachin, Myanmar/North-East India)
│ │ └── Achang
│ │
│ └── Bai (Yunnan; debated—possibly an independent branch). → No inversion (Sun: masculine, Moon: feminine). └── (Other minor branches)

---

Tai-Kadai Language Family ├── Kam-Tai (Main Branch). → No inversion (Sun: masculine, Moon: feminine). │ ├── Tai Languages (Tai Proper) │ │ ├── Southwestern Tai (Thai-Lao Branch) │ │ │ ├── Thai (Siamese/Standard Thai) │ │ │ ├── Lao │ │ │ ├── Northern Thai (Lanna) │ │ │ ├── Isan │ │ │ └── Shan (Burma) │ │ │ │ │ ├── Northern Tai (e.g., Zhuang in China) │ │ └── Central Tai (e.g., Nung in Vietnam) │ │ │ └── Kam-Sui (e.g., Dong in China) │ └── Kra (e.g., Gelao in China/Vietnam)

---

Austroasiatic Language Family ├── Munda Branch (e.g., Santali, Mundari) — Spoken in East India. → No inversion (Sun: masculine, Moon: feminine). └── Mon-Khmer Branch ├── Khmer (Cambodian) — Official language of Cambodia. → No inversion (Sun: masculine, Moon: feminine). ├── Vietnamese — National language of Vietnam (though heavily Sinicized). → No inversion (Sun: masculine, Moon: feminine). ├── Pearic (e.g., Chong, Samre) — Small languages in Cambodia/Thailand. → No inversion (Sun: masculine, Moon: feminine). ├── Bahnaric (e.g., Bahnar, Tampuan) — Spoken in Vietnam/Cambodia. → No inversion (Sun: masculine, Moon: feminine). ├── Katuic (e.g., Katu, Bru) — Laos/Vietnam/Cambodia/Thailand. → No inversion (Sun: masculine, Moon: feminine). ├── Khmuic (e.g., Khmu) — Laos/Thailand/Vietnam. → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine). └── Other Mon-Khmer languages (e.g., Mon — spoken in Myanmar/Thailand). → No inversion (Sun: masculine, Moon: feminine).

---

Proto-Dravidian (around 3000–2000 BCE)
├── North Dravidian. → No inversion (Sun: masculine, Moon: feminine). │ ├── Kurukh (Oraon)
│ └── Brahui (Pakistan)
│
├── Central Dravidian
│ ├── Telugu (Old Telugu → Modern Telugu). → Dual Masculine Polarity (Sun: masculine, Moon: masculine). │ └── Gondi (Tribal language). → No inversion (Sun: masculine, Moon: feminine). │
└── South Dravidian
├── Tamil-Kannada Branch
│ ├── Old Tamil (Sangam era) → Middle Tamil → Modern Tamil
1. Old Tamil (Sangam Era, 300 BCE – 300 CE). → No inversion (Sun: masculine, Moon: feminine). 2. Middle Tamil (Medieval Period, 300 CE – 1300 CE). → Dual Masculine Polarity (Sun: masculine, Moon: masculine). 3. Modern Tamil (Post-1300 CE to Present). → Dual Masculine Polarity (Sun: masculine, Moon: masculine). │ │ ├── Indian Tamil (dialects)
│ │ └── Sri Lankan/Malaysian Tamil
│ │
│ └── Kannada-Tulu Branch
│ ├── Old Kannada → Modern Kannada (with dialects)
│ └── Tulu (spoken in Karnataka/Kerala)
│
└── Malayalam Branch
├── Old Malayalam (from Middle Tamil)
└── Modern Malayalam (heavily Sanskritized)

---

Mongolic Languages (Modern). → No inversion (Sun: masculine, Moon: feminine). │ ├── Central Mongolic │ ├── Khalkha (Mongolia – Standard)
│ ├── Chakhar (Inner Mongolia, China)
│ ├── Ordos (Inner Mongolia, China)
│ ├── Khorchin (Eastern Inner Mongolia)
│ └── Oirat (Mongolia, China, Russia)
│ └── Kalmyk (Russia – Standardized written form)
│ ├── Southern Mongolic
│ ├── Shira Yugur (China)
│ └── Monguor (Tu) (China)
│ ├── Huzhu Monguor
│ └── Minhe Monguor
│ └── Dagur (Daur) (Inner Mongolia, Heilongjiang, China)

---

Japanese Language. → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine).

---

Korean Language. → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine).

---

Austronesian Language Family │ ├── Malayo-Polynesian │ │ │ ├── Philippine Languages (e.g., Tagalog, Cebuano, Ilokano). → No inversion (Sun: masculine, Moon: feminine). │ │ │ ├── Malay/Indonesian │ │ │ └── Oceanic (Polynesian, Micronesian, Melanesian languages) │ │ │ ├── Polynesian Languages. → No inversion (Sun: masculine, Moon: feminine). │ │ ├── Hawaiian (Hawaiʻi) │ │ ├── Māori (New Zealand) │ │ ├── Tahitian (French Polynesia) │ │ └── Other Polynesian (Samoan, Tongan, etc.) │ │ │ ├── Micronesian Languages │ │ ├── Chuukese (Chuuk, Federated States of Micronesia). → No inversion (Sun: masculine, Moon: feminine). │ │ └── Others (e.g., Marshallese, Gilbertese). → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine). │ │ │ └── Fijian (Fiji, part of the Melanesian subgroup). → No inversion (Sun: masculine, Moon: feminine). │ └── Formosan Languages (Indigenous languages of Taiwan). → No inversion (Sun: masculine, Moon: feminine).

---

Australian Aboriginal Languages │ ├── Non-Pama-Nyungan (Northern Australia) │ │ │ └── Yolŋu Matha (Arnhem Land, Northern Territory). → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine). │ │ │ ├── Dhuwal (most widely spoken). → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine). │ │ ├── Gupapuyŋu │ │ └── Djambarrpuyŋu │ │ │ ├── Dhaŋu (e.g., Gälpu, Golumala). → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine). │ ├── Dhuwala (e.g., Gumatj, Rirratjŋu). → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine). │ └── Nhangu (coastal dialects). → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine). │ └── Pama-Nyungan (most other Australian languages). → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine).

---

Afro-Asiatic
├── Berber. → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine). ├── Hausa. → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine). ├── Oromo. → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine). ├── Somali. → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine). └── Tigrinya. → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine).

Niger-Congo
├── Akan. → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine). ├── Igbo. → Total inversion: (Sun: feminine, Moon: feminine). ├── Kikuyu. → No inversion (Sun: masculine, Moon: feminine). ├── Shona. → No inversion (Sun: masculine, Moon: feminine). ├── Yoruba. → No inversion (Sun: masculine, Moon: feminine). ├── Dinka. → Dual Masculine Polarity (Sun: masculine, Moon: masculine). └── Luo. → No inversion (Sun: masculine, Moon: feminine).

Nilo-Saharan
├── Kanuri. → No inversion (Sun: masculine, Moon: feminine). └── Maasai. → No inversion (Sun: masculine, Moon: feminine).

Khoe-Kwadi
└── Juǀ’hoansi. → No inversion (Sun: masculine, Moon: feminine).

Bantu (Niger-Congo subfamily)
├── Lingala. → No inversion (Sun: masculine, Moon: feminine). └── Swahili. → No inversion (Sun: masculine, Moon: feminine).

---

Aquitanian (1st–5th century AD, attested in personal/god names). → Total inversion: (Sun: feminine, Moon: feminine). │
├─► Proto-Basque (Reconstructed ancestor, pre-Roman era)
│ │
│ ├─► Early Medieval Basque (Post-Roman, pre-standardization)
│ │ │
│ │ └─► Latin/Romance Influence (5th–15th century, vocabulary borrowings)
│ │
│ └─► Dialectal Diversification (Medieval period)
│ │
│ ├─► Western Basque (Biscayan, Gipuzkoan)
│ └─► Eastern Basque (Navarrese, Souletin, Lapurdian)
│
└─► Modern Basque (Euskara) (Standardized as “Euskara Batua” in 20th century)

Capitalism & Socialism: From Agrarian Nomadic Peoples #AgrarianNomadicPeoples #AgrarianNomadic

Title: The Tate Brothers' Departure: A Symptom of Western Decline
Tags: #CulturalDecline #TraditionalValues #SpiritualBankruptcy #ModernDecadence

1. Cultural and Moral Decline: The Tate brothers' case highlights the deepening moral decay in Western society, where figures embroiled in serious allegations are still celebrated and supported.
   
2. Spiritual Bankruptcy: Their alignment with Donald Trump, a symbol of modern individualism and materialism, reflects the spiritual void in contemporary culture.
   
3. Hypocrisy of the Christian Electorate: The support from self-proclaimed morally superior Christian voters exposes their hypocrisy, as they endorse individuals whose actions starkly contradict traditional values.
   
4. Parasitic Mentality: The zombie-like adherence to figures like Trump and the Tates reveals a parasitic mindset, devoid of genuine spiritual or intellectual depth.
   
5. Fetishized Individualism: The glorification of individualistic, materialistic success over communal and traditional values underscores the West's detachment from higher principles.
   
6. Erosion of Traditional Values: The case exemplifies the erosion of traditional moral frameworks, replaced by a culture of excess, exploitation, and moral relativism.
   
7. Intellectual Bankruptcy: The inability of society to critically evaluate and reject such figures demonstrates a profound intellectual decline.
   
8. Moral Contradictions: The Christian electorate's support for Trump and the Tates reveals a glaring contradiction between their professed values and their actions.
   
9. Symbol of Decadence: The Tate brothers' rise and fall symbolize the broader decadence of a society that prioritizes material success over spiritual and ethical integrity.
   
10. Call for Restoration: This situation underscores the urgent need for a return to traditional values and a rejection of the hollow, individualistic ethos that dominates modern Western culture.

Andrew Tate and his brother Tristan have left Romania for the United States after previously being barred from exiting the country, where they are facing charges of rape and human trafficking.

The Tate brothers, departed Romania on Thursday following the lifting of travel restrictions by Romanian authorities. Both had been under legal scrutiny and were prohibited from leaving the country as part of an ongoing criminal case. Andrew and Tristan Tate, who hold dual US-UK citizenship, were arrested in Romania in 2022 on allegations of human trafficking, sexual misconduct, money laundering, and involvement in organized crime. They have consistently denied the charges but were placed under house arrest after spending three months in police custody. Their movements had been restricted since their release.

Reports indicate that the brothers left Bucharest on a private jet early Thursday, bound for Florida, after Romanian officials returned their US passports. The Directorate for Investigating Organized Crime and Terrorism (DIICOT), the Romanian agency handling the case, confirmed that the travel ban had been lifted. This development follows speculation that the administration of former US President Donald Trump had been pressuring Romania to remove the travel restrictions. The Tate brothers are vocal supporters of Trump.

The situation involving Andrew and Tristan Tate, their legal troubles, and their departure from Romania reflects a broader cultural and moral decline. The alignment of their supporters with figures like Donald Trump underscores the spiritual and intellectual bankruptcy of contemporary Western society. The Christian electorate, often claiming moral superiority, reveals its hypocrisy by endorsing individuals whose actions contradict traditional values. This underscores the characteristic parasitic, zombie-like mentality of Trump's Christian voters, even as they consistently portray themselves as the leading Western figure, allegedly anointed by a fetishized individualistic god.

Metaphysical part:

The Swastika as a Polar Symbol

The following reflections on the deeper significance of the swastika might seem unusual if Herman Wirth's research on the primordial Nordic races were not already known in Germany. However, what deserves greater emphasis is that the ideas expressed in this regard are not merely the conjectures of a modern scholar. Rather, they can be linked to a doctrine that, despite its scattered traces, is found with the marks of universality and unanimity across all great traditions of the past—from the Far Eastern, Tibetan, Indo-Aryan, and Irano-Aryan to the Hellenic, Egyptian, Gaelic, Germanic, and Aztec. For us, it is clear that these traditions, if understood directly beyond “positive” limitations, can convey more than many dubious reconstructions based on philological and paleographic grounds.

The first insight from this line of thought is the integration of the concept of the Aryan, Indo-Germanic, or Nordic race. What was once considered a primordial tribe now reveals itself as a relatively recent branch of a much older and purer Arctic race, more accurately described by the ancient term “Hyperborean.” This integration resolves many one-sided views and difficulties that have plagued previous interpretations of the Aryan thesis. The Aryan idea thus rises to a universal principle, establishing a continuity and common origin of cultural elements that were once thought separate but are found scattered across the East and West, North and South. In this light, the swastika symbol takes on new meaning. The difficulties faced by Ernst Kraus or Ludwig Müller, who argued that the swastika was exclusive to Indo-Germanic tribes, are diminished when considering the broader Hyperborean origin. The swastika's presence in regions like California, Central America, the Far East, Mesopotamia, and North Africa—areas not traditionally associated with Indo-Germanic peoples—can be explained through the diffusion of the Nordic Ur-race.

The second key aspect is the solar character of the primordial Nordic culture. This is evident from the consistent testimonies of ancient traditions regarding the Arctic homeland. The Hyperborean land of the Iranian Aryans, airyanem waêjô, is allegorically described in the Avesta as the home of solar “glory” and Yima, the “Radiant, Glorious One, who among men is like the sun.” Similarly, the Indo-Aryans' Çweta-dwîpa or uttara-kuru, the sacred land of the far North, is depicted as the “White Island” or “Island of Radiance,” the abode of Narâyâna, “in whom a great fire burns, radiating in all directions.” The Hellenic Hyperboreans are associated with the radiant Apollo, while Thule, merging with it, is said to derive its name from the sun. The Aztec Tullan or Tlallocan corresponds etymologically to Thule and is identified with the “House of the Sun.” In the Edda, Gimle or Gladsheim, the primordial home of Asgard, is described as eternal, golden, and radiant like the sun. Similar descriptions apply to the mysterious northern lands in Far Eastern traditions and the mystical Chambhala of pre-Buddhist Tibetan Bön tradition.

This symbolic testimony points to two elements: the idea of a solar cult and the concept of solar rulership. Regarding the first, Wirth's reconstruction suggests that the Nordic-Atlantic Ur-race shared a common solar religion. While this assumption is plausible, it requires further justification. What is clear is the intimate relationship between the sun and divine fire, evident in Indo-European traditions. The cult of fire was linked to both the uranic and solar components of patrician rites in ancient traditions (Bachofen) and to the concept of solar and divine kingship. The Iranian-Aryan hvarenô, the “glory” that makes kings, is a solar fire, akin to the Vedic agni-rohita and the Egyptian ânshûs, the life-force of kingship. This provides the first and simplest validation of the swastika as a Nordic symbol. The swastika, in its connection to the ancient Swastika, has often been interpreted as a symbol of fire and the sun. However, it is crucial to move beyond a “naturalistic” reduction of these concepts. Ancient peoples did not superstitiously deify natural forces but used them as symbols to express higher meanings. The swastika, as a fire symbol, is not merely a primitive tool for igniting flames but a spiritual and royal symbol, representing the primordial light and fire that ignited the ruling castes in their solar function over subordinate forces and races.

The swastika's significance extends beyond its solar and fiery aspects to its polar symbolism. The “solar” function embodied by the leaders of great traditional cultures was often compared to that of a “pole.” The leader represented the immovable point around which the ordered movement of forces revolved hierarchically. This is reflected in the Far Eastern concept of “immutability at the center” and Confucius's statement: “He who rules by virtue is like the pole star, which remains fixed while all other stars revolve around it.” The Aristotelian concept of the “unmoved mover” and the Sanskrit term cakravartî (“he who turns the wheel”) express the same idea. The polar symbol represents an irresistible force in its calm superiority, a power that legitimizes itself through its mere presence, embodying the stability of the “world of being” or the transcendent realm. This is also the meaning of the solar symbol embodied by Apollo, not as the rising and setting sun but as the steady, ruling light that surrounds the Olympians and the pure spiritual substances free from the world of passion and becoming.

The swastika, as one of the oldest symbols of this spirituality and its polar function, represents not merely movement but a circular motion around an immutable center or axis. It is not just a solar symbol (the wheel of solar Vishnu) but a symbol of the solar principle reduced to a central, ruling element—an immutable “Olympian” principle. In this sense, the swastika is a polar symbol, revealing meanings in the earliest prehistory that would later be expressed in the glorious cycles of Aryan mythologies and kingships derived from the primordial Nordic culture.

The polar symbol also applies to certain cultures or cultural centers that embodied a corresponding function in the totality of history. The Chinese Empire was called the “Middle Kingdom”; Meru, the symbolic Indo-Aryan Olympus, was considered the “pole” of the earth; the symbolism of the Omphalos, associated with Delphi, the traditional center of Dorian-Olympian Greece, reflects the same meaning; and Asgard, the mystical homeland of Nordic royal lineages, coincides with Midgard, the “land of the center.” Even Cuzco, the center of the Inca Sun Empire, seems to express the idea of an earthly “center.” Additionally, the Sanskrit Tulâ, associated with the Hellenic and American names for the Hyperborean homeland, means “balance,” and the zodiac sign Libra was initially identified with the Great Bear, a significant figure in Hyperborean cults, closely tied to polar symbolism.

Wirth's revival of the idea that the Arctic region was the primordial homeland of the white race, the progenitor of the Indo-Germanic and Aryan races, suggests a convergence of symbol and reality, metaphysics and physics, under the sign of the “pole.” The prehistoric polar cycle of the Nordic Ur-race could be seen as the original expression of “Olympian” spirituality and the “polar” function, which manifested wherever it led to new cultures and traditions through adaptation or diffusion. The symbol of the “center” and the “pole” can thus be a traditional and supra-historical emblem, originally corresponding to a complete alignment of reality and symbol, pointing to a homeland that coincides with the Earth's geographic pole and embodies the value and function of a spiritual primordial “pole.”

Wirth, however, errs in extending a cult to the entire Nordic tradition that actually pertains to a corrupted and “southernized” form of it. He emphasizes the winter solstice, interpreting the eternal cycle of the sun's death and resurrection as the mystery of the primordial Nordic faith. This view, which aligns the sun with a nature subject to birth and death, is more reflective of the chthonic cycle of the southern, pre-Aryan, and even Semitic mother-cult, associated with the great Asiatic fertility goddesses. Alfred Rosenberg has pointed out this confusion in Wirth's work, likely due to the mingling of testimonies from the earliest Nordic epochs with those of later, mixed cultures. While Wirth correctly distinguishes between a Nordic-Arctic (Hyperborean) race and a Nordic-Atlantic one, he fails to make a corresponding distinction in symbols and motifs, blending the two. According to the Avesta, Môuru, the land and culture of the “mother,” appears only as the third “creation,” already distant from the Nordic airyanem waêjô.

The theme of the sun god's death and resurrection in the mother, reflecting an eternal cycle of becoming, is fundamentally anti-Olympian and alien to the higher Nordic-Aryan spirituality. It is a theme attributable to southern influences, representing Dionysus against Apollo, Loki against the Aesir, and the chaotic desire for pantheistic ecstasy opposed to the calm self-awareness and natural supernaturalism of the “divine” races. Wirth's interpretation thus reflects a syncretic symbolism, far removed from the pure primordial Aryan cult and more applicable to the subsequent “Atlantic” culture, which shows traces of gynocratic themes.

In contrast, the polar cross, the swastika, symbolizes the unadulterated primordial worldview and can be regarded as a true Nordic symbol in the higher sense. Its fundamental theme is not change but a centralizing effect, to which change remains subordinate. On this basis, the solar and fiery symbols contained in the swastika take on a different meaning, directly connected to the distinctly uranic character of Aryan and Aryan-Hyperborean deities and cults, the patrician system of strict father-right, and all that signifies masculinity, true rulership, order, and the triumph of cosmos over chaos.

In this context, the swastika can lead us to a content of Nordic thought that is “classical” and “Doric” in the higher sense, characterized by centrality, inner “Olympian” superiority, and clarity within every “fire” and release of forces. According to an ancient tradition, those destined to rule must have the vision of a heavenly wheel: like a wheel, they act, turning and conquering. At the same time, the wheel embodies rta, the order, the spiritual Aryan law, depicted as a divine chariot in motion. The combination of these two concepts gives the fundamental idea of the moving swastika: a whirling, victorious wheel that generates fire and light, yet with a firm stillness, an immutable constancy at its center.

As the primordial Nordic homeland faded into the distant past, its memory transitioned from history to supra-history, becoming a receding reality accessible not through external means but only through spiritual action. Pindar states that the path to the Hyperboreans cannot be found by sea or land but is revealed only to heroes like Heracles, who remain faithful to the Olympian principle. Li-tse reports that the mysterious land of the far North can be reached “neither by ship nor by chariot, but only by the flight of the spirit.” Similarly, Chambhala, the Hyperborean homeland in Tibetan tradition, is said to reside “in my spirit.”

Perhaps no symbol better points to this inner path than the swastika, guiding the way for a resurrection of Germany's deepest forces from the summit of Nordic tradition. Indeed, the Indo-Aryan equivalent of the swastika, the Swastika, carries a favorable omen. It can be interpreted as a monogram composed of the letters forming the auspicious formula su-asti, equivalent to the Latin bene est or quod bonum faustumque sit—”What is good and fortunate, let it be!” No better symbol could be found to express the certainty of rebirth and the will to assert the legacy of the great Hyperborean ruling race against the dark forces threatening to overwhelm it.

Title: Knowledge as Liberation: The Path Beyond Samsâra
Tags: #Liberation #Tantra #Tradition #SpiritualRealization #Metaphysics #Initiation #SelfMastery #Transcendence #Evola

1. Liberation through Knowledge: The ultimate goal of existence is liberation (moksha), which is achieved through the realization of transcendent Knowledge. This Knowledge is not intellectual but experiential, rooted in the direct realization of the Self.
   
2. The Human Condition as Opportunity: The human birth is rare and precious, offering the unique opportunity to transcend the cycle of birth and death (samsâra). Failing to pursue liberation while in this state is a profound self-betrayal.
   
3. Detachment as the Key: Liberation is attained through detachment from the illusions of the material world. Attachment to transient pleasures and identities perpetuates bondage, while detachment aligns one with the Real.
   
4. The Role of the Body: The body is a tool for spiritual realization. It must be preserved and disciplined, not indulged or abused, as it serves as the vehicle for attaining Truth.
   
5. The Illusion of Rituals: External practices, such as rituals, sacrifices, and asceticism, are insufficient for liberation. They may serve as preliminary steps but cannot replace the direct realization of Truth.
   
6. The Necessity of a Teacher: Liberation is imparted through the guidance of a true Teacher (Guru), who transmits the living Knowledge beyond scriptures and theoretical teachings.
   
7. Beyond Dualism and Monism: The ultimate Truth transcends both dualism and monism. It is realized through direct experience, not through philosophical speculation or adherence to dogmas.
   
8. The Futility of Mere Scriptural Knowledge: Scriptures and texts are secondary; they are only useful if one already possesses the inner disposition toward Knowledge. Without this, they are as useless as a mirror to a blind man.
   
9. The Danger of Ignorance: Ignorance (avidya) binds beings to the cycle of suffering. Only the awakening of true Knowledge can dispel this ignorance and lead to liberation.
   
10. The Path of the Kaula: The Tantric initiatic path (Kaula) offers a direct means to liberation, emphasizing the transmission of Truth from Teacher to disciple. Outside this path, liberation remains inaccessible.
    

The text underscores the importance of spiritual discipline, self-awareness, and the guidance of a genuine Teacher in overcoming the cycle of samsâra and achieving liberation. It rejects superficial practices and emphasizes the need for inner transformation and alignment with the Real.

The text emphasizes the path to liberation through Knowledge and detachment, aligning with a traditionalist perspective that prioritizes spiritual realization over ritualism and materialism. Key points include: 1. Liberation through Knowledge: Liberation (moksha) is the ultimate goal, attainable only through the realization of Truth and Self-knowledge, not through rituals, asceticism, or scriptural study alone.
2. Detachment: Attachment to worldly desires and identities perpetuates bondage. True freedom comes from detachment and grounding in the Real.
3. The Role of the Teacher: Liberation is imparted through the direct transmission of Truth by a true Teacher, not through theoretical knowledge or intellectual debates.
4. Critique of Ritualism and Hypocrisy: Rituals, sacrifices, and superficial practices are deemed ineffective for liberation. Those who preach such methods without true understanding are criticized as deceivers.
5. The Human Opportunity: The human birth is rare and precious, offering the unique chance to attain liberation. Failing to strive for this goal is a grave error.
6. Transcending Dualism and Monism: The ultimate Truth lies beyond both dualism and monism, accessible only through direct realization, not philosophical speculation.

Metaphysical part:

On the Secret of Decay

Those who reject the rationalist myth of “progress” and the interpretation of history as a continuous upward trajectory of humanity will inevitably gravitate toward the worldview shared by all great traditional cultures. This perspective centers on the memory of a process of degeneration, a gradual obscuration, or the collapse of a higher, preceding world. As one delves deeper into this ancient (yet newly relevant) interpretation, various challenges arise, chief among them being the question of the secret of decay.

This question, in its literal sense, is not new. When faced with the remnants of ancient cultures—whose names are lost to history but whose physical remains exude a greatness and power that seem otherworldly—few can avoid pondering the death of civilizations. The explanations commonly offered for such collapses often feel inadequate.

The Comte de Gobineau provided one of the most insightful summaries of this problem, along with a masterful critique of the prevailing hypotheses. His solution, rooted in racial thought and purity, contains significant truth but requires expansion to account for a higher order of reality. There are numerous instances where a culture has collapsed despite maintaining racial purity, as seen in certain groups that have faced slow, inevitable extinction while remaining racially isolated. A nearby example is the Swedes and the Dutch, who remain racially unchanged from two centuries ago but have lost the heroic spirit and racial consciousness they once possessed. Other cultures, like ancient Peru, stand as mummified relics, inwardly dead long before their physical collapse, easily toppled by external forces.

From a strictly traditional perspective, the secret of decay becomes even more elusive. It involves categorizing cultures into two main types: traditional cultures, which are rooted in unchanging metaphysical principles and hierarchical order, and “modern culture,” which represents the antithesis of tradition, focusing solely on human and earthly concerns, detached from any higher world. From this standpoint, history is a narrative of degeneration, marked by the decline of traditional cultures and the rise of modern civilization.

This raises a dual question:

1. How did this degeneration occur? The evolutionary doctrine contains a logical flaw: the higher cannot emerge from the lower, nor the greater from the lesser. Similarly, the doctrine of involution faces the challenge of explaining how the higher can fall. Analogies, such as a healthy person falling ill or a virtuous individual turning to vice, offer superficial explanations but fail to address the deeper metaphysical issue.

2. How does the decay of one cultural cycle spread to others? It is not enough to explain the collapse of ancient Western civilization; one must also account for the global dominance of modern culture and its ability to divert other peoples from their traditional paths. Material and economic conquests alone cannot explain this phenomenon, as they are often accompanied by deeper cultural and spiritual influences. The traditional hierarchical view of culture and the state, which emphasizes the presence of the Spirit in the world, suggests that material conquests signal a spiritual weakness or retreat in the conquered cultures. The West, where this crisis reached its peak, delivered a knockout blow that brought down other civilizations whose traditions had already weakened.

The traditional hierarchy is not based on the tyranny of the upper classes but on the recognition by the lower of a higher reality embodied in certain individuals. This recognition forms the basis of all traditional order, heroism, and loyalty. When individuals degenerate, cutting themselves off from higher spiritual reference points, the metaphysical tension that holds the traditional order together collapses. This internal decay leads to external revolutions and the fall of civilizations.

The secret of decay, therefore, lies in the misuse of freedom—the decision to reject the Spirit and sever ties with higher principles. This metaphysical decision, manifesting in various forms of modern, anti-traditional thought, is the root cause of degeneration. Understanding this allows us to grasp the deeper meaning of legends about eternal rulers who await rediscovery by those who achieve spiritual completeness. These rulers symbolize the unalterable peaks of tradition, which remain intact even as the masses fall into decay. The possibility of restoration lies in reconnecting with these spiritual heights, a task that requires a profound inner transformation.

Title: First Steps Toward the Experience of the “Subtle Body”
Tags: #Evola #SubtleBody #InnerEssence #Hermeticism #EsotericPractice

1. The Heart as the Center of Consciousness: The intuitive truth that the center of consciousness resides in the “heart” has been obscured by modern science’s focus on the brain, which silences true knowledge in favor of sensory illusion.
   
2. Creating an Inner Environment: The first step toward experiencing the subtle body involves creating an “inner environment” where its organs can awaken to consciousness, similar to how physical organs respond to external stimuli.
   
3. Perceiving the Subtle: Alongside sensory impressions, we must strive to perceive a distinct, supersensible essence—a silent echo within us that reflects the intimate nature of things.
   
4. Separation of the Subtle and the Dense: By experiencing the head as detached and external, we separate the “subtle” from the “dense” (Hermetic terms) or the “real” from the “unreal” (Hindu terms), allowing subtle impressions to replace ordinary sensations.
   
5. Methodical Discipline: This practice requires intense, prolonged concentration to discern precise differences between sensory impressions and their subtle counterparts, which retain an objective character.
   
6. Thoughts and Emotional Contents: The same practice can be applied to thoughts and emotions, distancing ourselves from the head to seize thoughts before they are cerebrally articulated, revealing a new order of differences.
   
7. Dangers of Ecstasy: A key danger lies in becoming ensnared by ecstatic feelings or cosmic consciousness, which can cloud awareness. It is essential to retain the sense of the Self and active consciousness, avoiding the voluptuousness of possession that returns us to the physical body.
   

This approach emphasizes the development of the subtle body through disciplined inner work, transcending the limitations of the physical and sensory world to achieve a deeper, esoteric understanding of the Self.

First Steps Toward the Experience of the “Subtle Body”

The assertion that the center of consciousness resides in the “heart” echoes an intuitive truth. When science “proved” this center to be in the brain, true knowledge was silenced, replaced by sensory illusion.

Studying the organs reveals no more about the inner essence of man than observing letters in a sentence conveys meaning to one who cannot read. True knowledge arises from delving into one’s interiority, tracing the mysterious pathways that lead to the material body.

The first step involves creating an “inner environment” where the organs of the subtle body—a provisional yet useful term—can awaken to consciousness, much as physical organs are stimulated by external impressions. Various methods lead to this goal, but I will focus on one I consider most effective.

Every object, living or lifeless, carries a specific occult message. By focusing on two different perceptions—such as a plant and an animal—and gradually abstracting from their sensory images, we discern two distinct “subtle” impressions. These arise from within and cannot be projected outward as qualities of the object; they possess a life of their own.

This separation of the “subtle” from the “dense” (in Hermetic terms) or the “real” from the “unreal” (in Hindu terms) is achieved by experiencing the head as detached and external. Ordinary sensations fall through the center of consciousness, replaced by their corresponding subtle counterparts.

This discipline requires methodical repetition: through intense, progressively prolonged concentration, precise and recognizable differences emerge. These correspond to sensory impressions but are of a wholly different nature, retaining an objective character.

Only those who have experienced this renewed mode of knowledge understand the accompanying sense of certainty and direct understanding, surpassing any sensory-derived insight.

The same practice can be applied to thoughts, distancing ourselves from the head to seize and use thoughts before they are cerebrally articulated. Here, too, a new order of differences replaces the habitual one, as if each thought corresponds to a unique musical note in an infinite tonal range. After experiencing a sequence of note-thoughts, one can return to the head and articulate the corresponding thoughts discursively, though some depths defy verbalization as they transcend normal life and its concerns.

A similar practice can focus on emotional contents or impulses. The goal remains the same: a rapid, subtle attentiveness at the threshold of the Self, capturing perceptions midair and replacing ordinary, provisional, and sensual consciousness with a deeper knowledge of the elements.

I aim not to present a systematic esoteric treatise but to awaken memories of sporadic, spontaneous inner activities, encouraging their recognition and development.

The sense of self, arising from these activities, replaces the bodily sense. The body feels distant, external, while impressions from external objects seem to arise and live within us, as part of us.

This annuls the sense of space, leaving only an inner, rhythmic sense of time. Reestablishing the relationship with the body grants freedom and mobility within it, marking the birth of the subtle body’s sense.

A danger lies in becoming ensnared by a sense of happiness or greatness—what William James termed the “cosmic feeling”—which can cloud consciousness in ecstatic torpor. It is crucial to retain the sense of the Self and the active life of consciousness, remaining distinct and superior amidst the modalities of subtle perception.

Any sense of satisfaction or pride returns us to the body, altering realization and dimming vision. The subtle body grants possession, but the voluptuousness of possession belongs to the physical body and senses, which imprison us once more.

Metaphysical part:

The doctrine of the “immortal body” corresponds to the traditional teaching on immortality, often referred to as the “triple body” or simply the “immortal body.” Here, the term “body” is used analogously to describe new forms of consciousness and action that the Self can attain, transcending the ordinary human condition. This doctrine, like all esoteric teachings, is only meaningful within the context of an elite group of initiates who have embarked on the path of spiritual realization. For the average person, such concepts hold no relevance, as they remain bound by their limited human consciousness, conditioned by their physical organism.

The ordinary person, while able to perceive and interact with their physical body, knows little of its true nature. The forces that animate the body—such as the movement of limbs or the beating of the heart—remain mysterious and beyond their control. For them, the body is an enigma, a mysterious entity to which they are inexplicably tied. However, for those who uncover the path to resolving this mystery through the light and power of the Self, the knowledge of the “immortal body” becomes accessible. This is not a separate body but rather a different mode of existence for what is commonly understood as the “body.”

The journey to immortality begins with the ability to maintain consciousness beyond the death of the physical body. Those who achieve this state are, in a sense, “beyond the waters,” where the dissolution of the physical organism no longer holds significance. This path involves shedding all determinisms, stripping away layers of conditioning, until the Self dissolves into pure being. This is the pinnacle of supreme identity, akin to the Upanishadic “fixation,” Buddhist nirvana, or the Plotinian “One.” It is a state of emptiness and fullness, described in Hatha-Yoga as “empty like a vase in the sky, full like a vase in the ocean.”

Alternatively, there is the magical path, where the liberated principle returns to the world as a force of power. Here, the elements and processes that once appeared as external and independent are reorganized according to the individual's will, becoming symbols of their power. This is a process of active transformation, where the individual becomes free from the constraints of the material world, reducing it to illusion and symbol.

The “immortal body” is thus a simple, non-composite body, infused with the pure substance of the Self. It is made of consciousness and power, not matter, as matter is merely an inert, passive state of spirit. This body is sustained by the mind, and its existence depends entirely on the Self. If the Self were to vanish, the body would collapse into nothingness. This is the essence of the “body of resurrection” or “magical body,” which is not a fixed form but a potentiality, capable of infinite transformations.

The immortal body is invulnerable and incorruptible, composed of light and power, akin to the “fiery” or “radiant” body described in Neoplatonism. It is a body of freedom, capable of manifesting in any form, transcending the limitations of the physical world. This body is not unreal but represents the highest reality, where all resistance to the spirit has been dissolved.

In summary, the “immortal body” is the ultimate realization of the Self, a body of light and power, free from the constraints of the material world. It is the culmination of the initiatic journey, where the individual becomes the “Lord of the Three Worlds,” transcending the realms of generation and corruption, and embodying the pure, luminous essence of being.