Civilizational declines occur when the spiritual collapses and is supplanted by the material. This reflects the involution from higher, transcendent principles to lower, degenerate forms—a hallmark of the Kali Yuga. True civilization rests upon the sacred, the hierarchical, and the eternal, not the profane and ephemeral. When the spiritual axis is abandoned, the inevitable descent into chaos and materialism follows. Only a return to Tradition—rooted in the supra-rational and the aristocratic—can reverse this decay.
Metaphysical part:
In the traditional caste system, particularly within the Hindu varna framework, the human body serves as a sacred symbol of hierarchical order—reflecting the natural and spiritual stratification of society. This concept originates from ancient Hindu scriptures (e.g., the Purusha Sukta of the Rigveda), where the cosmic being (Purusha) manifests the four primary castes, each corresponding to a distinct bodily function:
- Brahmins (Priests/Sages) – Head/Mouth
- The highest caste, embodying intellect and sacred knowledge, governs spiritual and metaphysical wisdom.
- The highest caste, embodying intellect and sacred knowledge, governs spiritual and metaphysical wisdom.
- Kshatriyas (Warriors/Rulers) – Arms
- The martial elite, representing strength and authority, upholds order and sovereignty.
- The martial elite, representing strength and authority, upholds order and sovereignty.
- Vaishyas (Merchants/Cultivators) – Thighs/Stomach
- The productive class, sustaining society through commerce and agriculture.
- The productive class, sustaining society through commerce and agriculture.
- Shudras (Laborers) – Feet
- The foundational caste, supporting the organic whole through service and manual labor.
- The foundational caste, supporting the organic whole through service and manual labor.
Key Principles:
- Hierarchy as Divine Order: The body metaphor affirms the sacred and immutable nature of caste roles.
- Exclusion of the Outcaste: Those outside the varna system (e.g., Dalits) exist beyond this organic structure, reflecting a necessary separation.
- Interdependence with Inequality: Each caste has a fixed, unequal yet complementary role—rejecting egalitarian dissolution.
This framework aligns with the perennial view of society as an organism, where true justice lies in fulfilling one’s ordained duty (dharma) within an asymmetrical but harmonious whole.
HOW ROME'S RICH MERCHANTS DESTROYED THE REPUBLIC
The Rise of the Equites: The Merchant-Class Usurpation
For Julius Evola, the ascent of the Equestrian Order (Equites) in the Roman Republic symbolized a critical stage in the degeneration of traditional hierarchy—a shift from sacred aristocratic rule to plutocratic materialism.
- Who Were the Equites?
Originally a cavalry class of wealthy landowners, the Equites evolved into a commercial and financial elite separate from the patrician aristocracy. - Economic Role: Tax collectors (publicani), bankers, merchants, and provincial businessmen.
- Political Role: Gained influence through wealth rather than noble birth or sacred duty.
For Evola, this marked the intrusion of bourgeois values into Rome’s warrior-aristocratic order.
The Equites as a Corrupting Force
(A) The Erosion of the Patrician-Senatorial Elite
The Equites were not bound by tradition—they prioritized profit over mos maiorum (ancestral customs).
Unlike patricians, who (in Evola’s idealized view) ruled with a sacred duty, the Equites were mercenary, exploiting Rome’s expansion for personal gain.
(B) The Triumph of Mercantile Over Martial Values
- Early Rome’s strength lay in its warrior ethos (e.g., Cincinnatus, the farmer-general).
- The Equites introduced finance and speculation, turning conquest into a business venture (e.g., tax farming in the provinces).
© The Equites and the Death of the Republic
- Alliance with Demagogues: The Equites often backed Populares (like Caesar) against the Senate, accelerating the Republic’s collapse.
- Moral Decay: Their wealth fueled corruption (e.g., bribery, luxury) and eroded Roman virtue.
Evola saw this as part of a broader metaphysical decline—the replacement of qualitative hierarchy (patricians) with quantitative wealth (Equites).
- Parallels to Modernity
Evola drew direct links between Rome’s Equites and modern bourgeois capitalism: - Capitalism = The Equites’ Triumph – A world ruled by merchants, not warriors or priests.
- Democracy as Plutocracy – Just as the Equites manipulated the Republic, modern elites control democracies through finance.
Spiritual Bankruptcy – The Equites lacked the sacred legitimacy of kings or patricians, just as modern rulers lack traditional authority.
Was There a Solution? Evola’s Reactionary Ideal
Evola believed the only antidote to such decay was:A return to aristocratic rule (rejecting both mob democracy and merchant oligarchy).
A new elite embodying warrior and priestly virtues (as in early Rome or the feudal orders).
Caesarism as a Temporary Fix – Augustus curbed the Equites’ power, but Evola saw even the Empire as a compromise with decay.
Conclusion: The Equites as Harbingers of Modern Decadence
For Evola, the rise of the Equites was not progress, but decline—proof that when money replaces blood and tradition, civilization rots from within. His critique mirrors his disdain for liberal capitalism and democracy in the modern world.