periodic reset of civilizations

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America is a Mall

“Don’t make me laugh. We’re not one people. That’s just a myth Thomas Jefferson came up with. Jefferson’s treated like some American saint because he wrote those words, “All men are created equal.” But let’s be real—he didn’t even believe that himself. How could he, when he enslaved his own children? He was just a wealthy wine snob who got tired of paying taxes to the British. So yeah, he wrote some pretty words, stirred up the masses, and sent them off to die for those ideals while he sat back, sipped his wine, and exploited his enslaved women.

And now this guy wants to tell me we’re living in some kind of community? Give me a break. I’m living in America, and in America, you’re on your own. This isn’t a country—it’s a business.”

Metaphysical part:

America is Not a nation.

America was never a true nation in the traditional, organic sense—it was born from the revolt of mercantile interests against a weakening European order. Jefferson’s “equality” is a liberal myth, a subversive fiction that masks the natural hierarchies of men. His hypocrisy only proves the degeneracy of Enlightenment ideals: a slave-owner preaching universalism while upholding his own privilege.

Modern America is the triumph of the mercantile spirit—a soulless, deracinated machine where all higher values are reduced to transactions. There is no Volk, no sacred order—only the tyranny of economics and the illusion of individualism. The masses are exploited not by kings or warriors, but by bankers and demagogues who manipulate them with hollow slogans.

This is not a civilization—it is a usurer’s paradise, a final stage of Kali Yuga where all that remains is the worship of gold.

Title: America: The Triumph of Mercantile Degeneracy
Tags: #Traditionalism #AntiLiberalism #KaliYuga #Hierarchy #AntiModern

  1. Anti-Nation: America was never an organic nation—it was a revolt of mercantile interests against the European order, lacking true spiritual or racial unity.
  2. Jefferson’s Lie: The myth of “equality” is a liberal deception, masking the natural hierarchies that Enlightenment hypocrisy could never erase.
  3. Enlightenment Degeneracy: The ideals of 1776 were born from bourgeois resentment, not sacred order—replacing kings with bankers and demagogues.
  4. Mercantile Tyranny: America is a business, not a civilization—its soul is commerce, its god is profit, and its people are deracinated consumers.
  5. False Individualism: The illusion of “freedom” disguises servitude to economic forces, eroding all higher values and traditions.
  6. No Volk, No Order: Without a rooted people or sacred hierarchy, America is a machine of exploitation, where the weak rule the strong through finance and propaganda.
  7. Kali Yuga Manifest: The usurer’s paradise—gold as god, men as cattle, and the final descent into materialist decay.
  8. Anti-Hierarchy: The liberal myth of equality inverts the natural order, elevating the inferior while crushing aristocratic and spiritual elites.
  9. Masses as Tools: The “people” are a manipulated herd, mobilized by slogans to die for illusions while the real powers profit.
  10. No Return: America’s fate is sealed—it is the terminal stage of modernity, a warning to those who betray Tradition.

Title: Israel as a Synthetic Construct Tags: #Evola #Tradition #Zionism #ModernDecadence #SpiritualInauthenticity

  1. Artificial Nationhood: Israel is a modernist fabrication, imposed upon an ancient land without organic historical or spiritual continuity, reflecting the same rootlessness that plagues the modern world.
  2. Rejection of Sacred Order: The Zionist manipulation of the Temple Mount violates traditional Jewish prohibitions, exposing a politicized pseudo-religiosity devoid of genuine sacred connection.
  3. Cultural Deracination: Israel lacks an authentic cultural foundation, instead appropriating elements from diaspora Judaism and Palestinian heritage while fostering a hollow, consumerist identity (for example, electronic dance music as escapism).
  4. Mechanized Propaganda: Like all modernist regimes, Israel depends on relentless propaganda, lobbying, and psychological manipulation to sustain its artificial legitimacy.
  5. Imperial Pawn: Western support for Israel is not organic but engineered by oligarchic interests, serving as a destabilizing force in the Middle East to maintain imperial control over resources.
  6. Spiritual Bankruptcy: The forced revival of Hebrew as a “national language” mirrors modernity’s obsession with constructing identities, devoid of the living, traditional linguistic spirit.
  7. Media Subversion: The suppression of dissenting voices in Western media (for example, firings of critics like Briahna Joy Gray) reveals the totalitarian nature of Zionist influence, aligning with broader modernist thought-control.
  8. Celebrity Complicity: The coercion of Hollywood figures into pro-Israel postures exemplifies the degradation of elites into tools of ideological manipulation, betraying any remnant of aristocratic independence.
  9. Astroturfed Loyalty: Social media manipulation and fake grassroots support demonstrate the inherently inorganic nature of Zionism, reliant on deception rather than organic allegiance.
  10. Inevitable Collapse: As with all modernist aberrations, Israel’s synthetic existence is unsustainable—its reliance on force and fraud ensures eventual dissolution, as Tradition reasserts itself against decadence.

Conclusion: Israel epitomizes the crisis of the modern world—a rootless, artificial construct upheld by violence and lies, destined to fall before the return of true order.

This is why Israel appeals so much to Christians and nationalists—because for both, the spirit is severed from the material. Israel is a Western problem. If you destroy Israel, you destroy the modern conception of the materialist West.

Metaphysical part:

Caitlin Johnstone – “Everything About Israel Is Fake”

Israel is not a country, it’s like a fake movie set version of a country. A movie set where the set pieces won’t even stand up on their own, so people are always running around in a constant state of construction trying to prop things up and nail things down. Image: caitlinjohnstone.com.au

Everything about Israel is fake. It’s a completely synthetic nation created without any regard for the organic sociopolitical movements of the land and its people, slapped rootless atop an ancient pre-existing civilisation with deep roots.

That’s why it cannot exist without being artificially propped up by nonstop propaganda, lobbying, online influence operations, and mass military violence.

Israel is so fake that its far right Minister of National Security Itamar Ben-Gvir has been stoking religious tensions by encouraging militant Zionists to pray on the Temple Mount — known to Muslims as Al-Aqsa.

This is an illustration of how phony Israel and its political ideology are because Jews were historically prohibited from praying at the Temple Mount under Jewish law; a sign placed there in 1967 and still upheld by Israel’s Chief Rabbinate reads, “According to Torah Law, entering the Temple Mount area is strictly forbidden due to the holiness of the site.”

It’s just this weird, evangelical Christian-like thing that Zionists have started doing in contravention of their own traditions and religious texts to advance their nationalist agendas.

Journalist Dan Cohen explains on Twitter:

“‘Prayer’ on the Temple Mount is 100% a Zionist invention in total contravention of Jewish law. Jews don’t step foot onto the Temple Mount, let alone ‘pray’ there. That’s why the sign below is posted at the entrance non-Muslims use.

“Ben Gvir publicly announced this in order to provoke a reaction to use as a pretext to restrict and expel Muslims from the site, explode Jerusalem and the West Bank, and expand the regional war.

“Ben Gvir holds Netanyahu hostage. Together, they’re leading Israel to self-destruction.”

There’s no authentic spirituality in such behaviour. It has no roots. No depth. No connection. It’s the product of busy minds with modern agendas, with nothing more to it than that.

Israel is so fake that Zionists artificially resurrected a dead language in order for its people to have a common “native” tongue for them to speak, so that they could all LARP as indigenous Middle Easterners together in their phony, synthetic country.

Israel has no real culture of its own — it’s all a mixture of (A) organic Jewish culture brought in from other parts of the world by the Jewish diaspora, (B) culture that was stolen from Palestinians (see “Israeli food”), and © the culture of indoctrinated genocidal hatred that is interwoven with the fabric of modern Zionism.

The way Israel has become a Mecca of electronic dance music points clearly to an aching cultural void that its people are trying desperately to fill with empty synthetic pop fluff.

Even international support for Israel is fake, manufactured astroturf that has to be enforced from the top down, because it would never organically occur to anyone that Israel is something that should be supported.

The phenomenally influential Israel lobby is used to push pro-Israel foreign policy in powerful Western governments like Washington and London. Just this week US Representative Thomas Massie told Tucker Carlson that every Republican in Congress besides himself “has an AIPAC person” assigned to them with whom they are in constant communication, who he describes as functioning “like your babysitter” with regard to lawmaking on the subject of Israel.

The Israel lobby exists with the full consent of the Western imperial war machine and its secretive intelligence cartel, because Western military support for Israel is also phony and fraudulent.

The Western empire whose strategic interests directly benefit from violence and radicalism in the Middle East pretends it is constantly expanding its military presence in the region in order to promote stability and protect an important ally, but in reality this military presence simply allows for greater control over crucial resource-rich territories whose populations would otherwise unite to form a powerful bloc acting in their own interests.

The Israel lobby is a self-funding consent manufacturer which helps the empire do what it already wants to do.

Support for Israel in the media is also phony and imposed from the top down. Since October outlets like The New York Times, CNN and CBC have been finding themselves fighting off scandals due to staff leaks about demands from their executives that they slant their Gaza coverage to benefit the information interests of Israel.

Briahna Joy Gray was just fired by The Hill for being critical of Israel as co-host of the show “Rising”, a fate that all mass media employees understand they will share if they are insufficiently supportive of the empire’s favorite ethnostate.

Israel’s support from celebrities is similarly forced. A newly leaked email from influential Hollywood marketing and branding guru Ashlee Margolis instructs her firm’s employees to “pause on working with any celebrity or influencer or tastemaker posting against Israel.”

As we discussed recently, celebrities are also naturally disincentivised from criticising any aspect of the Western empire by the fact that their status is dependent on wealthy people whose wealth is premised upon the imperial status quo.

Support for Israel on social media is likewise notoriously phony. For years Israel has been pioneering the use of social media trolls to swarm Israel’s critics and promote agendas like undermining the BDS movement.

After the beginning of the Gaza onslaught Israel spent millions on PR spin via advertising on YouTube, Instagram and Facebook, and The New York Times has just confirmed earlier reports that Israel has been targeting US lawmakers with fake social media accounts to influence their policymaking on Israel.

In truth, nobody really organically supports Israel. If they’re not supporting it because their lobbyists and employers told them to, they’re supporting it because that’s what they were told to support by the leaders of their dopey political ideologies like Zionism, liberalism and conservatism, or by the leaders of their dopey religions like Christian fundamentalism.

It’s always something that’s pushed on people from the top down, rather than arising from within themselves due to their own natural interests and ideals.

Israel is not a country, it’s like a fake movie set version of a country. A movie set where the set pieces won’t even stand up on their own, so people are always running around in a constant state of construction trying to prop things up and nail things down, and scrambling to pick up things that are falling over, and rotating the set pieces so that they look like real buildings in front of the camera.

Without this constant hustle and bustle of propagandising, lobbying, online influence ops, and nonstop mass military violence, the whole movie set would fall over, and people would see all the film crew members and actors and cameras for what they are.

Clearly, no part of this is sustainable. Clearly, something’s going to have to give. Those set pieces are going to come toppling down sooner or later; it’s just a question of when, and of how high the pile of human corpses needs to be before it happens.

Evola viewed Christianity as a degeneration of traditional Roman spirituality, seeing its adoption by the Roman Empire as a sign of decline. He criticized the “plebeian” and egalitarian aspects of Christianity, contrasting them with the aristocratic, heroic ethos of pre-Christian Rome. The 4th-century institutionalization marked, for Evola, the triumph of slave morality over the sacred imperial principle. True Roman religion, in the Evolian sense, was the solar, hierarchical cult of the Patricians, not the later exoteric forms. The authentic Roman spirit belonged to the world of Tradition, which Christianity betrayed.

“Remigration is the only ticket to make Europe European again!”

Me: “If 'remigration' is to restore Europe’s essence, then it must first purge the Semitic spiritual corruption perpetuated by Christianity—an alien creed that severed the West from its primordial roots. The bourgeois fixation on mere racial or material distinctions is a modern decadence, a distraction from the true crisis: the collapse of sacred hierarchy and duty. Rome cared not for the color of men, but for their fidelity to Order and Tradition. The modern West, adrift in nihilism, has forgotten this. Its salvation lies not in petty tribalism, but in the restoration of the Eternal against the profane.”

Title: The Eternal Against the Profane: Evola’s Indictment of Christian Decadence Tags: #Remigration #Traditionalism #Evola #SpiritualHierarchy #AntiModern #RomanTradition

  1. Christianity as Degeneration – Evola saw Christianity as a plebeian revolt against the aristocratic, solar spirituality of pre-Christian Rome, a betrayal of the sacred imperial principle.
  2. Slave Morality Triumphant – The 4th-century institutionalization of Christianity marked the victory of servile, egalitarian values over the heroic ethos of the Patrician caste.
    3.Rejection of Semitic Spirituality – The Judeo-Christian worldview severed Europe from its Indo-European roots, replacing hierarchy with exoteric moralism.
  3. The False Focus on Race – Modern racialism is a bourgeois distraction; true restoration demands a return to spiritual caste, not mere biological distinctions.
  4. Rome’s True Measure – Ancient Rome judged men by their alignment with Order and Tradition, not by blood or material status—a principle lost to modernity.
  5. The Crisis of Nihilism – The West’s decay stems from the abandonment of sacred duty, not superficial demographic shifts.
  6. Remigration as Spiritual Return – To “remigrate” is to reclaim Europe’s primordial essence, purging all egalitarian and humanitarian corruptions.
  7. Against Bourgeois Modernity – The modern world’s fixation on equality and progress is antithetical to the eternal laws of Tradition.
  8. The Solar Path – Restoration requires the reawakening of the warrior-ascetic ideal, the synthesis of action and transcendence.
  9. The Imperative of Hierarchy – Salvation lies not in mass movements, but in the resurgence of the sacred elite—those who embody the vir of Tradition.

“The modern world is a corpse animated by democratic heresies. Only the sword of Tradition can sever its head.”

Title: The Call to Resistance: Rebuilding from the Ruins of Modernity
Tags: #Tradition #SpiritualWar #NewOrder #AntiModernism #LegionarySpirit

  1. The End of a Cycle: We stand at the culmination of a degenerative process, where the West has dismantled all legitimate and natural human orders, celebrating materialism and mechanization as “progress.” This illusion has led to moral and spiritual decay, leaving us amidst the ruins of a once-great civilization.
  2. The Legionary Spirit: The foundation of resistance lies in the legionary spirit—an unwavering commitment to fight even when the battle seems lost. This spirit embodies loyalty, honor, and a refusal to compromise, serving as the bedrock for a new Order.
  3. Inner Renewal: The core of the struggle is internal. Before any external reconstruction, individuals must regain inner strength, self-discipline, and moral clarity. A new type of man must emerge, guided by resolute principles and a clear vision of life.
  4. Rejection of Modern Myths: The illusions of democracy, liberalism, socialism, and communism are stages of the same degenerative process. These systems, rooted in materialism and egalitarianism, must be rejected entirely. True order can only be restored through a return to hierarchical, spiritual values.
  5. Anti-Bourgeois and Anti-Proletarian: The new Order transcends the false dichotomies of class struggle. It rejects both the bourgeois obsession with security and the proletarian collectivism of Marxism, aspiring instead to a lucid, virile, and structured world governed by higher principles.
  6. The Role of the Elite: The resurgence of tradition depends on the formation of a new elite—a group of individuals united by a shared vision and unwavering loyalty to the idea. This elite must embody the spirit of resistance and serve as a model for others.
  7. The Failure of Nationalism: The naturalistic conception of the nation and fatherland is outdated. True unity is rooted in the idea, not in shared land or language. The state must be the embodiment of higher principles, transcending narrow nationalism.
  8. Cultural Detoxification: Modern culture, poisoned by Darwinism, psychoanalysis, and existentialism, must be purged. These ideologies degrade the human spirit and undermine the possibility of renewal. A new worldview, rooted in transcendence and hierarchy, must replace them.
  9. Spiritual Foundation: A heroic conception of life requires a sense of transcendence. While specific religious dogmas are not essential, the certainty of a higher reality is crucial for fostering unbreakable resolve and absolute commitment.
  10. The Silent Revolution: The true struggle is not for immediate political gains but for the silent, internal revolution that prepares the ground for a new Order. This revolution will manifest externally when the time is ripe, replacing the forces of subversion with a restored hierarchy and authority.

There is no value in indulging in wishful thinking or the illusions of optimism: we are now at the end of a cycle. For centuries, initially imperceptibly and then with the force of an avalanche, multiple processes have dismantled every legitimate and natural human order in the West, corrupting all higher conceptions of life, action, knowledge, and struggle. This descent, with its accelerating momentum and dizzying pace, has been labeled “progress.” We have celebrated this so-called progress, deluding ourselves into believing that this civilization—a civilization of materialism and machines—was the pinnacle of human achievement, the ultimate destiny of history. Yet, the consequences of this process have awakened at least some to its true nature.

It is well known where and under what symbols the forces of potential resistance attempted to organize. On one side, a nation, previously mired in the mediocrity of liberalism, democracy, and constitutional monarchy, dared to adopt the symbol of Rome as the foundation for a new political vision and an ideal of virility and dignity. Similarly, in another nation, medieval traditions of imperium were revived to reaffirm the principles of authority and the primacy of values rooted in blood, race, and the deepest essence of a people. Meanwhile, in other parts of Europe, movements began to align with this direction, and in Asia, a nation of warriors—the samurai—joined the struggle, maintaining its fidelity to a martial tradition centered on the solar empire of divine right, even while adopting the external trappings of modern civilization.

It is not claimed that these movements clearly distinguished the essential from the superficial, that their ideas were embraced by individuals of true understanding, or that they fully overcame the corrupting influences of the very forces they sought to combat. The process of ideological purification would have required time, following the resolution of immediate political challenges. Nevertheless, it was evident that a gathering of forces was underway, posing a direct challenge to the “modern” civilization of democracies—heirs to the French Revolution—and to the even more degraded collectivist civilization of the Fourth Estate, the faceless mass of Communism. Tensions escalated, culminating in armed conflict. The victors were those who wielded overwhelming power, resorting to alliances and ideological manipulations to crush the emerging world that sought to assert its rightful place. Whether our leaders were equal to the task, whether mistakes were made in timing, preparation, or risk assessment, is beside the point. These details do not diminish the deeper significance of the struggle. Nor does it matter that history now turns against the victors, as the democratic powers, having allied with red subversion to pursue total war and unconditional surrender, now face a greater threat from their former allies.

What matters is this: we now stand amidst a world in ruins.

The question to ask is: do men of strength and resolve still exist among these ruins? And what must they do—what can they still do?

This issue transcends past alliances, as both victors and vanquished now stand on equal footing, with the Second World War reducing Europe to a pawn of external powers and interests. The devastation we witness is primarily moral. We live in an era of moral amnesia and profound disorientation, masked by the rhetoric of consumerism and democracy. Post-war humanity is marked by the loss of character, dignity, ideological decay, the dominance of base interests, and a day-to-day existence. Recognizing this means understanding that the core problem is internal: regaining inner strength, self-discipline, and moral order. Those who believe in purely political solutions or systems, without embodying a new human quality or a clear opposing vision, have failed to learn from recent history. A crucial principle must be clear: even the most theoretically perfect political or social system will fail if its people are morally corrupt. Conversely, a people capable of producing individuals of integrity and instinctive virtue can achieve and sustain a high level of civilization, even with an imperfect political system. We must reject false “political realism” focused solely on programs, partisan issues, and economic solutions. These are secondary. The possibility of salvation lies in the presence of individuals who serve as models, resisting mass demagogy and materialism, and reviving higher sensibilities and values. The true task is to rebuild from the ruins, cultivating a new type of man guided by a resolute spirit, a clear vision of life, and unwavering adherence to fundamental principles.

As spirit, there exists something that can serve as a foundation for the forces of resistance and revival: the legionary spirit. It is the attitude of one who chooses the most arduous path, who fights even when the battle is fundamentally lost, and who embodies the ancient saying: “Loyalty is stronger than fire.” Through this spirit, the traditional idea is affirmed. It is the sense of honor and shame—not diluted by weak morals—that creates a profound, existential distinction between beings, akin to the difference between one race and another.

On the other hand, there is the realization of those for whom what was once an end now appears only as a means. They recognize the illusory nature of many myths, yet remain steadfast in their pursuit of what they hold sacred, navigating the boundary between life and death, beyond the realm of the contingent.

These spiritual forms can serve as the foundation for a new unity. The essential task is to grasp, apply, and extend them from wartime to peacetime—especially this peace, which is merely a fleeting respite and a poorly managed disorder—until new distinctions and groupings emerge. This must occur in terms far more fundamental than a mere “party,” which is only a temporary tool for political struggles, or even a “movement,” if by “movement” we mean a mass phenomenon driven more by quantity than quality, by emotion rather than a rigorous adherence to an idea. What we seek is a silent revolution, unfolding in the depths, where the premises of a new Order are first established internally within individuals. This Order will eventually manifest externally, replacing the forms and forces of a subverted world at the opportune moment. The “style” that must prevail is one of unwavering loyalty to oneself and to an idea, marked by intense focus, rejection of compromise, and total commitment—not only in political struggle but in every aspect of existence: factories, laboratories, universities, the streets, and even personal relationships. We must reach a point where the type of individual we envision, the core of our group, is unmistakable and distinct. Only then can we say, “He is one who embodies the spirit of the movement.”

This was the mission of those who envisioned a new Order for Europe, though it was often thwarted by various factors. Today, this mission must be revived. The conditions are now more favorable, as the situation has become clearer. We need only look around, from public squares to Parliament, to see that our calling is being tested and that we are confronted with a clear measure of what we must reject. In a world of mediocrity, where principles like “You have no choice,” “Morals can wait until we’ve taken care of our stomachs and our skin,” or “These are not times for character” prevail, we must respond firmly: “For us, there is no other way. This is our life, our essence.” Any meaningful achievements will not come from the tactics of agitators or political operatives but from the natural prestige and recognition of individuals, both from the past and, more importantly, from the new generation, who embody their ideals with unwavering resolve.

A new essence must gradually emerge, transcending the confines, structures, and social roles of the past. A new archetype must stand before us, serving as a measure of our strength and vocation. It is crucial—indeed, fundamental—to understand that this archetype is unrelated to economic classes or the conflicts they generate. It can manifest in the form of the rich or the poor, the worker or the aristocrat, the businessman or the explorer, the technician, theologian, farmer, or even the politician in the strictest sense. Yet, this new essence will undergo an internal differentiation, reaching its fullness when there is no ambiguity about the vocations and functions to follow or to lead; when a restored symbol of unwavering authority reigns at the heart of new hierarchical orders.

This vision is inherently anti-bourgeois and anti-proletarian, free from democratic distortions and 'social' frivolities, as it aspires to a world that is lucid, virile, and structured, governed by men and their guides. It rejects the bourgeois obsession with 'security' and the trivial, standardized, conformist, and domesticated existence. It scorns the lifeless constraints of collectivist and mechanistic systems, as well as ideologies that prioritize vague 'social' values over the heroic and spiritual principles that define the true man, the absolute individual. A pivotal achievement will be the revival of an ethos of active impersonality, where the work itself matters, not the individual. Through this, we learn to see ourselves as secondary, for what truly matters is the function, the responsibility, the task undertaken, and the goal pursued. Where this spirit prevails, many challenges—including those of an economic and social nature—will be resolved, as they remain unsolvable without a corresponding shift in spiritual orientation and the eradication of ideological corruptions that obstruct any return to normality. Indeed, they obscure even the recognition of what normality truly entails.

It is crucial, both for doctrinal clarity and practical action, that the members of the new order clearly recognize the chain of causes and effects, as well as the essential continuity of the current that has shaped the various political forms now clashing in the chaos of modern ideologies. Liberalism, democracy, socialism, radicalism, and ultimately Communism and Bolshevism, are not isolated phenomena but sequential stages of the same degenerative process. This decline began when Western man broke free from tradition, rejected higher symbols of authority and sovereignty, and embraced a false sense of individual liberty, reducing himself to an atomized entity rather than a conscious part of an organic, hierarchical whole. This atomization inevitably led to the tyranny of the masses, where materialism and economic idolatry reign supreme.

This process is irreversible and interconnected. Without the French Revolution and liberalism, constitutionalism and democracy would not have emerged; without democracy, socialism and demagogic nationalism would not have arisen; and without socialism, radicalism and Communism would not have followed. These forms, though often seen in opposition, are fundamentally linked, each paving the way for the next in the same downward spiral. The illusion that democracy and liberalism are antithetical to Communism is as absurd as claiming that dusk is the opposite of night or that a diluted poison is fundamentally different from its concentrated form. The so-called “liberated” governments, particularly in Italy, remain blind to these truths, clinging to outdated political concepts and engaging in a futile dance of parliamentary decadence.

Our stance must be one of radical intransigence, a firm rejection of all forms of political decay, whether from the Left or the so-called Right. There can be no compromise with subversion; any concession today ensures total defeat tomorrow. We must uphold the purity of our ideals and be prepared to act decisively when the time comes.

This also requires rejecting the ideological distortions that have infected even some of our youth, who mistakenly believe that the destruction wrought by modernity serves some greater “progress.” They chase after a vague future rather than defending the timeless truths that have always underpinned legitimate social and political order. We must dismiss the notion of “History” as a progressive force; it is men, not abstract historical forces, who shape the world. The label of “reactionary” is meaningless—our position is rooted in positive, original values that do not rely on the false promises of a utopian future.

The supposed antithesis between the “red East” and the “democratic West” is irrelevant to our radical perspective. A potential conflict between these blocs is equally inconsequential. While the immediate threat of Communist victory might seem more dire, both America and Russia represent the same destructive force, albeit in different forms. Americanism, with its cult of materialism, consumerism, and economic growth, is as dangerous as Communism, if not more so, because it operates subtly, eroding tradition and quality through cultural and societal shifts rather than overt coercion. Europe, by embracing Americanism under the guise of democracy, is already on the path to total abdication, a process that may culminate without the need for military conflict. Americanism, whether intentionally or not, paves the way for collectivism, and there is no halting this decline once it has begun.

Our dedication to a radical reconstruction is crucial here, as it rejects not only all forms of Marxist and socialist ideologies but also the pervasive obsession with economics, which we view as a form of collective delusion or possession. The belief that economic factors dominate both individual and collective life, and that the focus on production and material wealth is normal or even desirable, is a grave error. Both capitalism and Marxism are ensnared in this narrow, materialistic worldview. To transcend this, we must reject the notion that human progress is tied to economic systems or the distribution of wealth. Instead, we must affirm that economic concerns, which merely address physical needs, should always remain subordinate in a healthy society. Beyond this, we must uphold a higher order of values—political, spiritual, and heroic—that transcends the categories of “proletarian” or “capitalist.” It is within this higher order that true meaning, hierarchy, and dignity are established, culminating in a superior command, an Imperium.

We must also confront and eliminate the misguided ideas that have infiltrated even our own ranks, such as the glorification of a “state of labor,” “national socialism,” or the “humanism of work.” These concepts, along with attempts to reduce politics to economics, reflect a dangerous regression. Similarly, the obsession with “socialization” and the elevation of the “social idea” as a panacea for civilization are misguided. These notions often stem from a degraded political environment and a misunderstanding of the true nature of the “social question.” Marxism did not emerge in response to a genuine social issue; rather, the social issue is often artificially created by Marxist agitators. As Lenin himself acknowledged, revolutionary movements are rarely spontaneous but are instead driven by external manipulation.

To move forward, we must focus on ideological deproletarianization, purging the socialist influence from those still untainted. Only then can meaningful reforms be pursued without risk. In this context, the corporative idea can serve as a foundation for reconstruction—not as a bureaucratic system that perpetuates class conflict, but as a means to restore unity and solidarity within businesses. This requires transforming businesses into cohesive, almost military-like entities, led by individuals of responsibility, energy, and competence, who inspire loyalty and collaboration among their workers. The goal is the organic reconstruction of business, free from the demagoguery of unions and the false promises of “social justice.” We must revive the dignity, solidarity, and impersonality of ancient guilds, ensuring that each individual finds fulfillment in their rightful role, recognizing their limits and potential for excellence. A craftsman who excels in his craft is superior to a king who fails to uphold his dignity.

Furthermore, we can replace the partisan parliamentary system with a structure based on technical expertise and corporative representation. However, these technical hierarchies must remain subordinate to the higher, integral hierarchy that encompasses the political and spiritual dimensions of the state. The “state of labor” or production is a reductionist concept, akin to reducing a human being to mere physical functions. Our standard must be the integral hierarchical idea, which stands as the true antithesis to both the “East” and the “West.” In this, there can be no compromise.

If the ideal of a virile and organic political unity was a cornerstone of the world that was ultimately overwhelmed—and through it, the Roman symbol was revived in Italy—we must also acknowledge instances where this ideal strayed and nearly succumbed to the errors of 'totalitarianism.' This distinction must be clearly understood to avoid conflating the two and to prevent providing ammunition to those who seek to obscure the truth. Hierarchy is not hierarchism; the latter is a recurring malady that must be resisted. The organic conception of society is fundamentally opposed to state-worshiping rigidity and leveling centralization. True unity transcends both individualism and collectivism, emerging only when individuals stand before one another in their natural diversity and dignity. This unity must be spiritual and centrally orienting, adapting its expression to different realms while opposing the rigid, extrinsic relations characteristic of 'totalitarianism.' Within this framework, the dignity and liberty of the human person—misconceived by liberalism in individualistic, egalitarian, and privatized terms—can be fully realized. It is in this spirit that the structures of a new political and social order must be designed, with clarity and solidity.

Such structures require a central, supreme point of reference—a new symbol of sovereignty and authority. This commitment must be unequivocal, free from ideological wavering. The focus here is not primarily on institutional forms but on cultivating a specific climate, a fluidity that animates relationships of loyalty, dedication, and service, devoid of individualistic ambition. This is necessary to transcend the gray, mechanical, and devious nature of the current political and social order. Today’s situation is at an impasse, as those at the top lack the asceticism required for the pure idea. The correct direction is obscured for many, whether due to unfortunate precedents in national traditions or the tragic events of the past. The inadequacy of the monarchical solution is evident, as its remnants are defended only in a hollow, castrated form, such as constitutional parliamentary monarchy. Equally, we must reject the republican idea, as modern republics are products of Jacobinism and the anti-traditional, anti-hierarchical subversion of the 19th century. A nation transitioning from monarchy to republic can only be seen as degraded. In Italy, loyalty to the Salò Republic’s Fascism must not lead us down the false path of republicanism, as this would betray the core ideology of the Fascist Twenty Years—its doctrine of the state as authority, power, and imperium.

This doctrine must be upheld without compromise, refusing to descend to lower levels or align with any faction. The specific form of the symbol can remain undecided for now. The immediate task is to prepare, in silence, the spiritual environment necessary for the resurgence of a superior, untouchable authority. This authority cannot be embodied by a republican president subject to removal, nor by a tribune or populist leader whose power is formless, devoid of higher legitimacy, and reliant on mass appeal. Such figures represent not the antithesis of democracy but its logical conclusion—a manifestation of Spengler’s 'decline of the West.' This serves as a new touchstone for our side: a sensitivity to these distinctions. Carlyle’s 'Valet-World,' governed by the 'Sham-Hero,' must be rejected in favor of a true, transcendent authority.

We must address another point in a similar vein, focusing on the stance to take regarding nationalism and the concept of the fatherland. This discussion is particularly relevant today, as many, in an attempt to salvage what remains, advocate for a sentimental and naturalistic view of the nation. This perspective is alien to the highest European political tradition and conflicts with the idea of the state we have previously discussed. Even setting aside the fact that the notion of the fatherland is invoked by vastly different groups, including those aligned with red subversion, this conception is increasingly outdated. On one hand, we see the emergence of large supranational blocs, while on the other, the need for a unifying European reference point becomes more apparent—one that transcends the narrow particularism inherent in the naturalistic idea of the nation and nationalism.

The principle at stake is paramount. The political level represents superior unities compared to those defined in naturalistic terms, such as nation, fatherland, or people. At this higher level, what unites or divides is the idea—an idea carried by a distinct elite and embodied in the state. Fascist doctrine, faithful to the best European political tradition, prioritized the idea and the state over the nation and the people, recognizing that the latter only gain significance and form within the framework of the state. In times of crisis, like today, it is crucial to adhere firmly to this doctrine. Our true fatherland lies in the idea, not in shared land or language, but in shared principles. This is the foundation.

Against the collectivistic unity of the nation—des enfants de la patrie—which has dominated since the Jacobin revolution, we must uphold an Order: men loyal to principles, embodying a higher authority and legitimacy rooted in the idea. For practical goals, achieving new national solidarity is possible, but not through compromise. The essential precondition is the formation of a group defined by a shared political idea and vision of life. There is no alternative, especially now. Amidst the ruins, we must initiate a process of renewal, where elites and symbols of sovereignty and authority elevate a people to the status of a traditional great state, rising from chaos. Failing to grasp this realism of the idea means remaining in a sub-political realm of naturalism and sentimentalism, if not outright chauvinism.

We must also be cautious when national traditions are invoked to support our idea, as there exists a Masonic and anti-traditional interpretation of history that distorts the Italian national character, emphasizing its most problematic aspects, such as the communal revolts and Guelphism. This tendentious portrayal of an “Italian character” is one we reject, leaving it to those who celebrated the so-called “second Risorgimento” through the partisan movement.

Idea, order, elite, state, men of the Order—these must define our battle lines for as long as possible.

A few words must be said about the problem of culture, though not too many. We do not overvalue culture. What we term a “worldview” is not rooted in books but is an internal form that may be clearer in an uncultured individual than in an “intellectual” or writer. The harmful effects of a “free culture,” accessible to all, lie in leaving individuals exposed to myriad influences, even when they lack the capacity to engage with them critically or discern properly.

This is not the place to delve deeply into this issue, except to note that today's youth must internally defend themselves against specific currents. We have previously discussed a style of uprightness and self-mastery, which presupposes a proper understanding. Young people, in particular, must recognize the poison fed to an entire generation through distorted and false visions of life that have weakened their inner strength. These poisons persist in culture, science, sociology, and literature, acting as infectious agents that must be identified and countered. Beyond historical materialism and economism, which we have already addressed, the most significant of these are Darwinism, psychoanalysis, and existentialism.

Against Darwinism, we must reaffirm the fundamental dignity of the human person, recognizing its true place not as a mere animal species differentiated by “natural selection” and tied to primitive origins, but as a being capable of transcending the biological plane. Though Darwinism is less discussed today, its essence endures. The biologistic myth of Darwinism, in various forms, functions as a dogma upheld by the materialism of both Marxist and American civilizations. Modern man has grown accustomed to this degraded view, accepting it as natural.

Against psychoanalysis, we must uphold the ideal of an ego that refuses to abdicate, remaining conscious, autonomous, and sovereign in the face of the subconscious and the chaotic forces of sexuality. This ego is neither “repressed” nor torn apart but achieves a harmonious balance of faculties aligned with a higher purpose. Psychoanalysis has shifted authority from the conscious principle to the subconscious, the irrational, and the “collective unconscious,” mirroring the broader societal crisis where the lower undermines the higher. This tendency operates on both individual and societal levels, reinforcing each other.

As for existentialism, even if we distinguish it as a confused philosophy relevant only to narrow circles, it reflects a systematized spiritual crisis. It embodies the fragmented, contradictory human type that experiences freedom as anguish, tragedy, and absurdity, feeling condemned in a valueless world. Yet, Nietzsche pointed the way to reclaiming meaning and establishing an unshakable law and value, even in the face of nihilism, under the banner of a “noble nature.”

These lines of overcoming must not remain intellectual abstractions but must be lived and realized in their direct significance for inner life and conduct. True clarity, uprightness, and strength can only be attained by freeing oneself from the influence of these distorted and false ways of thinking.

Let us briefly address a final point: the relationship with the dominant religion. For us, the secular state, in any form, belongs to the past. We particularly reject the so-called “ethical state,” a product of a shallow and hollow “Idealist” philosophy that attached itself to Fascism but could just as easily support anti-Fascism through a dialectical sleight of hand. However, while we oppose such ideologies and the secular state, we also find a clerical or clericalizing state equally unacceptable.

A religious dimension is essential as a foundation for a truly heroic conception of life, which is crucial for our group. It is necessary to feel within ourselves the certainty of a higher life beyond this earthly existence, as only those who possess this conviction have an unbreakable and indomitable strength. Such individuals are capable of absolute commitment. Without this sense of transcendence, confronting death and disregarding one's life can only occur in fleeting moments of exaltation or irrational outbursts, lacking the discipline that derives from a higher, autonomous purpose. However, this spirituality, which should animate our people, does not require the rigid dogmas of any specific religious confession. The lifestyle we advocate is not one of Catholic moralism, which seeks merely to domesticate humanity through virtue. Politically, this spirituality fosters skepticism toward elements central to the Christian worldview, such as humanitarianism, equality, love, and forgiveness, prioritizing instead honor and justice.

Certainly, if Catholicism could embrace a capacity for high asceticism and, on that basis, transform faith into the soul of a militant force—akin to the spirit of the Crusades or a new Templar order, resolute against chaos, surrender, subversion, and modern materialism—we would support it without hesitation. Even if it merely adhered to the positions of the Syllabus, it would suffice. However, given the current state of confessional religions, which have largely succumbed to mediocrity, bourgeois values, and modernism, and given the post-conciliar Church's shift toward the Left, a mere reference to the spiritual suffices for us. This spirituality serves as evidence of a transcendent reality, infusing our struggle with a higher purpose and attracting an invisible consecration for a new world of leaders and men.

Here are the essential guidelines for the struggle we must undertake, particularly aimed at the younger generation, so they may carry forward the torch and commitment from those who have not faltered. They must learn from past mistakes, discern clearly, and revise what has been—and continues to be—shaped by contingent circumstances. It is crucial not to stoop to the level of our adversaries, avoid relying on simplistic slogans, and refrain from overemphasizing the past, which, though worthy of remembrance, lacks the contemporary and impersonal force of the guiding idea. Equally important is resisting the allure of false political realism, a weakness inherent in every partisan approach. While our forces must engage in the immediate political struggle to carve out space and counter the unchecked advance of the Left, the true priority lies in forming an elite capable of defining an idea with intellectual rigor and unwavering intensity. This idea must unite us, embodied in the figure of the new man—the man of resistance, who stands firm amidst the ruins. If we emerge from this era of crisis and illusory order, the future will belong to this man alone. The modern world is now overwhelmed by the destiny it has forged. Even if this tide cannot be halted, adhering to these principles will preserve our inner resolve. Whatever unfolds, we will do what must be done, and we will remain part of a fatherland no enemy can ever occupy or destroy.

Dualistic thinking only makes people numb

In Christianity, the spirit is often seen as separate from and in opposition to the material world, leading to a dualistic framework where the spiritual realm is idealized and the physical world is devalued or seen as a source of corruption. Psychology teaches how inhibitions paralyze sublimation and transform suppressed energies into seeds of disease. Analogously, this is the diagnosis of the process that led to the secularization and materialization of our tradition of action. The Christian-dualistic conception of the spirit desouled our culture of action, blocking its path upward, toward absolute spiritual realization. It erected an invisible yet stubborn barrier, forcing the forces conditioned by action to discharge solely into the material realm, resulting in a pathological oversaturation of this domain. The desecrated action, stripped of any transfiguring power, inevitably degenerated into fever and mania, becoming action for its own sake or action tied to temporal realizations. From the Reformation and Humanism onward, this process has been unstoppable.

Title: Evola's Critique of Christianity and Judaism: A Traditionalist Perspective
Tags: #Evola #Traditionalism #Christianity #Judaism #LunarReligion #SolarTradition #Metaphysics #Spirituality

  1. Christianity, from Evola's perspective, is a deviation from the primordial Tradition, embodying “lunar” and “feminine” spiritual principles.
  2. Evola contrasts these lunar aspects with the “solar” and “masculine” ideals of true Tradition, which emphasize hierarchy and transcendence.
  3. He views Judaism as similarly lunar and democratic, opposing the aristocratic spirit of ancient Indo-European civilizations.
  4. Christianity is seen as a Semitic, lunar, and positivist religion, rooted in a Jewish framework.
  5. Evola criticizes Christianity for promoting humility, equality, and salvation, which he considers antithetical to heroic and transcendent values.
  6. Both Judaism and Christianity are accused of contributing to the decline of spiritual and metaphysical traditions.
  7. Evola associates the Semitic religions with a leveling, egalitarian ethos that undermines the hierarchical order of the Traditional world.
  8. He contrasts the lunar spirituality of Semitic religions with the solar spirituality of the Indo-European tradition, which he idealizes.
  9. Evola's critique reflects his broader rejection of modernity and his call for a return to the aristocratic and heroic values of the ancient world.
  10. In summary, Evola places Christianity and Judaism within a framework of lunar spirituality, opposing them to the solar and aristocratic ethos of true Tradition.

Julius Evola's perspective on Christianity and Judaism is rooted in his critique of modernity and his adherence to Traditionalist thought. He views Christianity as a deviation from the primordial Tradition, aligning it more closely with what he sees as the “lunar” and “feminine” aspects of spirituality, which he contrasts with the “solar” and “masculine” principles of true Tradition. Evola often associates Judaism with a similar “lunar” and “democratic” character, which he believes undermines the hierarchical and aristocratic spirit of the ancient world.

From an Evolian standpoint, Christianity is seen as a Semitic, lunar, and positivist religion, emerging from a Jewish framework. It is criticized for its emphasis on humility, equality, and salvation, which Evola argues are antithetical to the heroic and transcendent ideals of the Traditional world. He regards both Judaism and Christianity as contributing to the decline of the spiritual and metaphysical values of the ancient Indo-European civilizations.

In summary, Evola's critique places Christianity within the context of a broader Semitic and lunar spirituality, which he contrasts with the solar and aristocratic ethos of the true Tradition.

Evola critiques Christianity for its dualistic framework, which separates the spirit from the material world, leading to a devaluation of the physical realm and a blockage of the path toward absolute spiritual realization. This dualism, he argues, desouled Western culture, forcing action to discharge solely into the material domain, resulting in a pathological oversaturation and degeneration of action into mere temporal or material pursuits, stripped of its transcendent potential. This process, for Evola, is at the root of the secularization and materialization of traditional spiritual values.

Metaphysical part:

Mechanical Force and Individual Power

The third European illusion is mechanical power, derived from the technical applications of profane science. This is often seen as the pride and triumph of Western civilization, yet it reflects a deeper issue tied to democratism and the universalistic claims of Western science. While the roots of this universalism can be traced to aspects of Greek intellectualism, particularly the Socratic method, it aligns more closely with the Judeo-Christian spirit, which embodies universalistic and egalitarian principles in their most concrete and overwhelming form. In contrast, Greek culture upheld an aristocratic concept of knowledge, rooted in Wisdom traditions, where true knowledge required purification and self-transformation, guided by individual initiative or traditional rites. This stands in stark opposition to the passive, faith-based approach of Judeo-Christianity, which rejects autonomous paths to spiritual experience, emphasizing instead revelation, grace, and the sinful nature of human initiative.

Modern science, deeply influenced by Christianity, operates on a dualistic presupposition: nature is seen as separate, inanimate, and external to man—a reality independent of the spiritual world. This contrasts sharply with the pagan-Aryan worldview, where nature was a living, divine entity, interconnected with human existence. The pagan conception saw the world as a living body, infused with divine and demonic forces, symbols, and meanings, as expressed in the hermetic idea of man being “a whole within the whole, composed of all the powers.” This holistic view formed the basis of traditional sacred sciences.

Christianity shattered this synthesis, creating a divide between spirit and nature. Spirit became abstract and subjective, while nature was reduced to inert matter, paving the way for modern science. The organic connection between man and nature, central to traditional rites, sacrifice, and magic, was replaced by an extrinsic, mechanical relationship, epitomized by technology and machines. This shift laid the groundwork for the mechanization of life, reflecting the impersonal and egalitarian nature of modern science.

The machine embodies the impersonal side of science, producing effects with absolute indifference to the individual. This power, belonging to all and no one, lacks true value or justice, as it does not elevate the individual but merely amplifies force. In this system, the individual is reduced to a passive entity, increasingly conditioned by external forces, losing the sense of self and individual power. Despite the ability to manipulate the world through scientific laws, man remains unchanged in his essence, still subject to natural forces like fire, time, and death.

True power lies in surpassing this dualism, restoring the pagan vision of nature as a living, interconnected reality. This requires integrating oneself with the deeper forces of nature, moving beyond phenomena to their causes, and acting with the irresistibility of superior knowledge. Such power is inseparable from Wisdom, where knowing entails being, and certainty entails power. This path demands overcoming the dualistic worldview and reviving the sapiential imagery of ancient civilizations.

Europe has created a world antithetical to the traditional one, with no possibility of reconciliation. The Semitic civilization, driven by its universalistic and egalitarian ethos, is rapidly advancing toward its logical conclusion. Those who recognize the absurdity and tragedy of this trajectory must have the courage to reject it entirely. This rejection is not a leap into the void but a return to a different system of values, knowledge, and possibilities—a revival of a holistic, integrated worldview that can emerge once the current wave of Western madness recedes.

Title: The Path to Spiritual Immortality and the Crisis of Modern Action Tags: #Traditionalism #SpiritualInitiation #AryanTradition #Transcendence #Christianity #ModernDecay #OccultForces #Action #Immortality #Evola

Christians aren't friends

For the alchemical traditions, the Yin-Yang duality must be integrated and transcended through personal experience, which involves overcoming all dualities and contradictions by recognizing their origin in a single source. The mind, creates the illusion that the physical body—which is merely a thought or image—exists as an independent entity, housing a separate self with its own inherent nature, distinct from other selves. From the perspective of the mind, influenced by temporal conditioning, these dualities appear separate and are perceived as “opposites.” However, when reality is viewed from the standpoint of the Absolute, a state is attained where duality is surpassed, and xing (nature) and ming (destiny) reunite with the One (yi) or the Dao. Christians or any other dualistic sect therefore attach people to temporal, that is material reality.

There is no such thing as “free immortality”:

  1. Immortality Through Initiation: True immortality is not universal but reserved for those who achieve spiritual integration through initiation, transcending the samsaric cycle.
  2. Initiatic Transformation: Initiatic practices aim to transcend the samsaric Self, achieving a higher state of consciousness through detachment and symbolic death, actualizing the “spiritual personality.”
  3. Conscious Survival versus Absolute Immortality: While initiates may achieve conscious survival after death, absolute immortality belongs to the Unconditioned, the principle beyond all manifestation.
  4. Occult Forces of Subversion: Hidden forces work to prevent spiritual elevation, weakening the symbols and myths essential to the revival of the Aryan tradition.
  5. Crisis of Modern Culture: Modern culture is torn between a lifeless, uncertain ethic and a materialistic, barbaric glorification of action, with the latter increasingly dominating.
  6. Western Tradition of Action: The West’s unique tradition is rooted in action, but modern action has been secularized and stripped of transcendent meaning, leading to its degeneration.
  7. Christianity’s Role in Decay: Christianity, of Semitic-southern origin, interrupted the Aryan-Roman tradition, desouling action and blocking its upward path toward spiritual realization.
  8. Pathological Materialization: The Christian-dualistic conception forced action to discharge solely into the material realm, resulting in a pathological oversaturation and degeneration of action.
  9. Desecrated Action: Stripped of transfiguring power, action degenerated into feverish mania, becoming action for its own sake or tied to temporal realizations.
  10. Revival of Tradition: The revival of the Aryan tradition’s central motifs—action, order, and empire—in their purest form is essential to counter the spiritual decay of modernity.

Not all possess an “immortal soul.” The idea of universal immortality is a modern aberration. Only those who achieve spiritual integration through initiation can transcend death and attain immortality, distinguishing them from the majority bound to the samsaric cycle.

Initiatic practices aim to transcend the samsâric Self and achieve a higher state of consciousness. Through detachment and transformation, the initiate undergoes a symbolic death, severing ties to the individual form and actualizing the “spiritual personality.” This transformation allows consciousness to survive the dissolution of the physical body, achieving a form of immortality. However, conscious survival after death is not equivalent to absolute immortality, which is reserved for the Unconditioned, the principle beyond all manifestation.

The occult forces of global upheaval seek to prevent this elevation and, consequently, to weaken the spiritual power of such symbols and myths. The third lecture attempts to uncover and expose the main weapons of this secret war, aiming to preempt the actions of our adversaries against the revival of the central motifs of the Aryan tradition—action, order, and empire—in their highest and purest form.

Our culture faces an alternative that reveals the root of its crisis. On one hand, we have a culture devoid of life, an ethic of uncertainty, and a faith that fundamentally aligns poorly with our way of life. On the other hand, there is a paroxysmal development of all that constitutes action, albeit in a materialistic and almost barbaric sense. It is hardly necessary to emphasize how the latter is increasingly prevailing day by day. Our civilization is fundamentally defined by action, primarily because the tradition unique to the West is not one of pure knowledge or contemplation, but of deed. However, the action known today is merely a diminished form, secularized and stripped of any transcendent reference point. This situation stems from hidden causes, scarcely perceived by most. It is not far-fetched to suggest that Christianity, in some respects, is one of these causes. This faith, of Semitic-southern origin rather than Aryan or Roman, emerged not as a complement to our ancient tradition but as its abrupt interruption.

Repressed Christianity:

In Christianity, the spirit is often seen as separate from and in opposition to the material world, leading to a dualistic framework where the spiritual realm is idealized and the physical world is devalued or seen as a source of corruption. Psychology teaches how inhibitions paralyze sublimation and transform suppressed energies into seeds of disease. Analogously, this is the diagnosis of the process that led to the secularization and materialization of our tradition of action. The Christian-dualistic conception of the spirit desouled our culture of action, blocking its path upward, toward absolute spiritual realization. It erected an invisible yet stubborn barrier, forcing the forces conditioned by action to discharge solely into the material realm, resulting in a pathological oversaturation of this domain. The desecrated action, stripped of any transfiguring power, inevitably degenerated into fever and mania, becoming action for its own sake or action tied to temporal realizations. From the Reformation and Humanism onward, this process has been unstoppable.

Title: Julius Evola's Critique of America and Modernity
Tags: #Evola #Traditionalism #AntiModernity #SpiritualDecline #Americanism #CritiqueOfMaterialism

America as a Symbol of Decadence

  1. America as a Symbol of Decadence: Evola viewed America as the epitome of a mechanized, materialistic civilization, devoid of spiritual depth and rooted in utilitarianism.
  2. Rejection of Modern Values: He saw America as the antithesis of traditional values, emphasizing progress, egalitarianism, and individualism—principles he considered corrosive to hierarchical and transcendent ideals.
  3. Critique of Modernity: Evola's disdain for America was part of his broader critique of modernity, which he saw as a decline from a sacred, ordered, and aristocratic past.
  4. Chain of Decline: He traced the decline of Western civilization through liberalism, democracy, socialism, and communism, viewing them as interconnected stages of the same degenerative process.
  5. Illusion of Democracy: Evola argued that democracy and liberalism are not antithetical to communism but are earlier stages of the same subversive current leading to societal collapse.
  6. Radicalism and Intransigence: He advocated for a radical rejection of political decadence in all its forms, emphasizing the need for intransigence and purity in resisting subversion.
  7. Rejection of Progressivism: Evola dismissed the notion of “progress” as a destructive force, urging a return to timeless, traditional truths rather than chasing futuristic illusions.
  8. Americanism as a Trojan Horse: He considered Americanism more dangerous than communism because it subtly undermines traditional values through materialism, consumerism, and cultural influence.
  9. Convergence of East and West: Evola saw both Americanism and communism as two sides of the same coin, working to destroy Europe's spiritual and cultural heritage.
  10. Call to Resistance: He called for a steadfast defense of traditional values, warning against the passive acceptance of modernity's corrosive forces and the ultimate abdication of Europe's spiritual legacy.

Some European:

“Had we Europeans foreseen the artificial construct that America is, we might not have allowed its creation.”

Julius Evola's perspective on America aligns with his critique of modernity and materialism. He viewed America as emblematic of a decadent, mechanized civilization, devoid of spiritual depth and rooted in utilitarianism. For Evola, America represented the antithesis of traditional values, emphasizing instead progress, egalitarianism, and individualism—principles he rejected as corrosive to higher, hierarchical, and transcendent ideals. His disdain for America was part of his broader critique of the modern world, which he saw as a decline from a sacred, ordered, and aristocratic past.

It is crucial, both for doctrinal orientation and for the world of action, that the men of the new order clearly recognize the chain of causes and effects, as well as the essential continuity of the current that has given rise to the various political forms now clashing in the chaos of modernity. Liberalism, democracy, socialism, radicalism, and ultimately Communism and Bolshevism are not isolated phenomena but successive stages of the same degenerative process. This process began when Western man broke free from the bonds of tradition, rejected higher symbols of authority and sovereignty, and embraced an illusory individualism, reducing himself to an atomized entity rather than a conscious part of an organic, hierarchical whole. This atomization inevitably led to the tyranny of quantity, where the mass of individuals, devoid of higher ideals, succumbed to materialism and the worship of economic power.

This decline is a unified process, with each stage preparing the next. Without the French Revolution and liberalism, democracy would not have emerged; without democracy, socialism and demagogic nationalism would not have followed; and without socialism, radicalism and Communism would not have taken root. These forms, though often seen as opposing one another, are in fact interconnected, each a step in the same downward spiral. The illusion that democracy and liberalism are antithetical to Communism is a grave error. They are not opposites but different phases of the same subversion, much like dusk is not the antithesis of night but its precursor.

The so-called “liberated” governments of today, particularly in Italy, remain blind to these truths. They cling to outdated political concepts, engaging in a futile parliamentary dance while ignoring the lessons of history. What is needed is not compromise but radical intransigence—a firm rejection of all forms of political decay, whether from the Left or the so-called Right. Concessions to subversion only hasten our downfall. We must stand firm in our principles, ready to act with pure forces when the time is right.

This also requires purging ourselves of ideological distortions, which have unfortunately infected even some of our youth. They mistakenly believe that the destruction wrought by modernity is necessary for “progress,” that we must fight for some distant future rather than uphold the timeless truths that have always been the foundation of legitimate social and political order. These truths, though expressed in different forms across history, remain constant. The youth must reject the false allure of progressivism and recognize that there is no such thing as “History” as an inevitable force. Men shape history, provided they remain true to their principles.

The charge of being “reactionary” is meaningless. When faced with destruction and profanation, should we not react? We are not reactionaries in the weak sense of the word; we stand for positive, original values that do not depend on the illusory promises of a “sun of the future.” Our radicalism renders the supposed antithesis between the red “East” and the democratic “West” irrelevant. Both are manifestations of the same hostile force, working in different but converging ways to undermine Europe. Americanism, with its cult of materialism, consumerism, and economic growth, is in many ways more dangerous than Communism because it operates subtly, eroding tradition and quality through cultural and societal means rather than overt coercion. It is a Trojan horse, paving the way for collectivism under the guise of democracy.

In this context, Europe's submission to Americanism is a prelude to its ultimate abdication. Whether through military defeat or a “progressive” social crisis, the end result is the same: the complete triumph of the forces of decline. There is no middle ground. Americanism, whether intentionally or not, serves the same end as Communism—the destruction of Europe's spiritual and cultural heritage.

Title: Christianity: The Decadence of the West
Tags: #Traditionalism #SpiritualDecline #AryanCritique #AntiModern

Christians; the Western Jews.

  1. Dionysian Decadence – Christianity is a degenerate form of Dionysianism, replacing heroic transcendence with irrational faith for the weak.
  2. Faith Over Initiation – It substitutes true initiation with emotional fervor, appealing to chaotic souls rather than disciplined seekers.
  3. Degraded Mysticism – Though retaining traces of mystery traditions (for example, Orphism), Christianity reduced them to sentimentalism and exoteric dogma.
  4. Anti-Hierarchy – Its egalitarian morality (“love thy neighbor”) opposes the Aryan-Indo-European principle of sacred hierarchy.
  5. Chthonic Regression – The cult of the “Mother of God” revives pre-Indo-European Great Mother worship, undermining Olympian masculinity.
  6. Passive Redemption – Salvation through “grace” denies the heroic path of self-overcoming, promoting slave morality.
  7. Dualism & Nature – Christianity severs man from cosmic order, demonizing nature and fostering life-denying asceticism.
  8. Roman Subversion – It corroded the Roman ethos of discipline and nobility, replacing it with guilt and universalist pity.
  9. Anti-Heroic – The doctrine of original sin negates the possibility of aristocratic spiritual ascent, enforcing spiritual mediocrity.
  10. Western Judaization – By inheriting Jewish exclusivism (“I am the way”) while diluting its rigor, Christianity became a hybrid poison for the European soul.

From a doctrinal standpoint, Christianity represents a decadent form of Dionysianism. It caters to a weakened human type, emphasizing irrationality over heroic, sapiential, or initiatory spiritual development. Instead of traditional paths of transcendence, it substitutes faith—an emotional impulse of a troubled soul drawn chaotically to the supernatural. Primitive Christianity exacerbated this crisis by fixating on the imminent Kingdom of God and the stark alternatives of salvation or damnation, reinforcing faith as the primary means of liberation through the symbol of the crucified Christ.

Though Christ’s symbolism retains traces of mystery traditions (such as Orphism), Christianity ultimately degraded these into sentimentalism and confused mysticism, reducing the divine to the human. Unlike the strict legalism of traditional Judaism or true initiatory Mystery cults, Christianity became an intermediate, diluted form—a surrogate suited to a debased humanity seeking redemption through “grace” rather than self-overcoming.

This worldview was fundamentally alien to the Indo-European spirit, particularly the Roman ethos, which upheld nobility, discipline, and sacred hierarchy. The Christian God, defined by suffering and exclusivity (“I am the way, the truth, and the life”), inverted the Olympian ideal, reviving instead the Pelasgic-Dionysian motif of dying and resurrected gods under the shadow of the Great Mother. The cult of the “Mother of God” further reinforced this regression, echoing pre-Indo-European chthonic cults.

Christian morality, shaped by Southern and non-Aryan influences, promoted egalitarianism and love as supreme principles—antithetical to the Aryan heroic ideal of hierarchy and differentiation. The doctrine of original sin and the radical separation between Creator and creature deepened this dualism, framing spiritual attainment in passive terms like “grace” and “election,” while denigrating active, heroic striving.

Christianity’s supernaturalism also severed the sacred connection to nature, rejecting the symbolic and magical worldview of antiquity. Nature was demonized, paving the way for an asceticism hostile to life—a complete inversion of classical Roman and Indo-European values.

Thus, Christianity epitomizes spiritual decline, marking a shift from active transcendence to passive devotion, from sacred hierarchy to egalitarian dissolution, and from cosmic order to fractured dualism.

The unconscious is hidden, in the sense that we don't always take the time to stop, when a disturbing event happens. We don't have time to digest it But, it's not hidden, in the sense that you do not have access to it. Memories can be stored in different parts of the brain and can be retrieved through different means, including conscious recollection and unconscious processes. Access to the unconscious mind can be challenging because, by definition, it is outside of our conscious awareness. However, there are several methods that individuals can use to try to gain insight into their unconscious processes. So again, introspection is a tool, which involves looking inward and reflecting on one's own thoughts, feelings, and behaviors. By exploring our inner experiences, we may be able to identify patterns (Saṃsāra-Wheel), emotions, and memories that are not readily accessible to our conscious mind. Saṃsāra is a concept in Hinduism, Buddhism, and other Eastern religions that refers to the cycle of birth, death, and rebirth that all living beings go through. According to this concept, all living beings are trapped in the cycle of saṃsāra, which is characterized by suffering, impermanence, and constant change. The Wheel of Saṃsāra is a powerful visual representation of the concept of saṃsāra. The concept of Saṃsāra has its origins in the ancient Vedic scriptures of India, which are among the oldest religious texts in the world. The term “saṃsāra” comes from the Sanskrit word “saṃsarati,” which means “to wander” or “to go through a series of changes.” In the early Vedic period, the concept of saṃsāra was associated with the cycle of seasons and the movement of the sun and stars, but over time it came to be associated with the cycle of birth, death, and rebirth of living beings. The concept of saṃsāra was further developed in the Upanishads, a collection of philosophical texts that form the basis of Hinduism. According to the Upanishads, all living beings are trapped in the cycle of saṃsāra, and the ultimate goal of human life is to escape this cycle and achieve liberation or enlightenment. #UnconsciousMind #Introspection #SaṃsāraCycle #WheelOfSaṃsāra #VedicScriptures #Upanishads #Buddhism #Hinduism #Enlightenment #Liberation

The Westerner is the one at the base of social protest, and of the fight against authoritarianism. But this idiot has not understood THAT HIS INDIVIDUALISM is at the base of Authoritarianism. He complains about Young Global Leaders, Klaus Schwab, World Economic Forum and 'unbridled globalism', BUT IT WAS HE WHO CREATED IT. The Young Global Leaders (YGLs) is an initiative of the World Economic Forum that brings together a community of exceptional leaders under the age of 40 from around the world. The Legal illusion of individualism: The potential legal problems that may arise from exercising one's liberty: – Infringing on the rights of others: While individuals have the freedom to act as they choose, this does not mean that they can infringe on the rights of others. If an individual's exercise of their liberty harms another person or violates their rights, the person may be held legally responsible. The law recognizes that the exercise of an individual's liberty may need to be limited in order to protect the rights of others. For example, the First Amendment to the United States Constitution protects the freedom of speech, but this freedom is not absolute. The government can restrict speech that is considered to be a threat to national security or that is likely to incite violence. You, americans did not even understand the meaning of your Constutition, and your CHRISTIAN PURITANICAL SENSE allows you to be the obnoxious child 'of this world'. While the First Amendment to the United States Constitution protects important freedoms such as freedom of speech, religion, and the press, it also recognizes that there may be limits to those freedoms when they conflict with the rights of others.

In short, while the First Amendment protects important freedoms, it also recognizes that those freedoms may need to be limited in order to protect the rights of others or to prevent harm to society as a whole. #WesternProtest #Individualism #Authoritarianism #YoungGlobalLeaders #WorldEconomicForum #LegalIllusionOfIndividualism #InfringingOnTheRightsOfOthers #FirstAmendment #USConstitution #LimitToFreedoms #ProtectingRightsOfOthers #HarmToSociety #AmericanMisunderstanding #ChristianPuritanicalSense #ObnoxiousChild #LimitingFreedoms