periodic reset of civilizations

Title: The Transition from Pisces to Aquarius: A Spiritual Decline in the Evolian Lens Tags: #Evola #PiscesAge #AquariusAge #SpiritualDecline #Traditionalism #CyclicalTime #Christianity #ElonMusk #TechnologicalMaterialism #Individualism

Christians beginning to understand they made a mistake installing the thing they don't want to see. The Pisces Age people and their “unity, faith, and the dissolution of boundaries” have succeeded to install the new “Aquarius age” with the 'technological advancement, individualism, and the pursuit of new paradigms' of Musk. good job christians, again!

1. The Pisces Age: Unity, Faith, and Dissolution of Boundaries

• The Pisces Age (circa 1–2000 CE) was dominated by the rise of universal religions like Christianity, Islam, and Buddhism, which emphasized compassion, faith, and the dissolution of boundaries (for example, between self and other, humanity and the divine).
• Christianity, in particular, played a central role in shaping the spiritual and cultural landscape of the Pisces Age. Its teachings of love, forgiveness, and universal salvation resonated deeply with the Piscean energy of unity and transcendence.
• However, the emphasis on faith and spiritual unity also led to the erosion of traditional hierarchies and the rise of egalitarian ideals, which, over time, contributed to the fragmentation of spiritual authority and the decline of the sacred.

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2. The Transition to the Aquarius Age

• The Aquarius Age (beginning around 2000 CE) is characterized by technological advancement, individualism, and the pursuit of new paradigms. This age is ruled by Uranus (innovation, rebellion) and Saturn (structure, discipline), reflecting a shift toward rationality, progress, and the breaking of old systems.
• The transition from Pisces to Aquarius has been marked by the rise of secularism, scientific materialism, and globalization, as well as the dominance of technology and individualism in shaping human culture.

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3. The Role of Christianity in the Transition

• Christianity, as a dominant force during the Pisces Age, played a significant role in shaping the values and ideals that have led to the current Aquarian paradigm. For example:
  • The egalitarian ideals of Christianity (for example, “all are equal in the eyes of God”) contributed to the erosion of traditional hierarchies and the rise of individualism.
  • The emphasis on faith and spiritual unity led to the dissolution of boundaries between cultures, religions, and nations, paving the way for globalization and the interconnected world of the Aquarius Age.
  • The rejection of materialism in favor of spiritual values may have inadvertently created a vacuum that was filled by the technological and materialistic focus of the Aquarius Age.

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4. The Unintended Consequences

• The Pisces Age emphasis on unity and faith has, in some ways, backfired in the Aquarius Age. For example:
  • The dissolution of boundaries has led to the loss of cultural and spiritual identity, as traditional values and hierarchies are replaced by a homogenized, globalized culture.
  • The egalitarian ideals of Christianity have contributed to the rise of individualism and the erosion of communal and spiritual bonds.
  • The rejection of materialism has been replaced by an even more intense focus on technological and material progress, as seen in the rise of figures like Elon Musk, who embody the Aquarian ideals of innovation and individualism.

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5. Evolian Perspective: The Irony of Spiritual Decline

• From an Evolian perspective, this transition reflects the irony of spiritual decline. The Pisces Age, with its emphasis on unity and faith, sought to transcend the material world but ultimately contributed to the rise of the materialistic and individualistic Aquarius Age.
• This dynamic is a manifestation of the cyclical nature of time, where each age contains the seeds of its own decline and the emergence of the next age. The Pisces Age, in its pursuit of spiritual unity, inadvertently laid the groundwork for the fragmentation and materialism of the Aquarius Age.

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6. The Role of Figures Like Elon Musk

• Figures like Elon Musk epitomize the Aquarian energy of technological advancement, individualism, and the pursuit of new paradigms. Musk’s work in areas like space exploration, artificial intelligence, and renewable energy reflects the Aquarian ideals of progress and innovation.
• However, this focus on technological and material progress risks further eroding the sacred and deepening the spiritual decline of the modern world.

Metaphysical part:

The first point is that on the path of high magic, there is no initial necessity to recognize the concepts of “good” and “evil” in a moral sense when following a discipline. This acknowledgment might be required for a passive individual, one who lacks the inner function of command and thus seeks it externally, desiring to be directed. A fully integrated being, embodying duality (as Abraxas suggests), can internally generate both the absolute power to command and the absolute power to obey. When an individual lacks not only the capacity to command (often the heaviest burden) but also the ability to obey, and when this inability to obey in the inferior aspect overrides the rights of the superior aspect, it leads to disorder, laxity, and the “false freedom” that many mystics rightly identify as a significant peril on their path. However, this deviation must not be mistaken for the true freedom of superior beings who can self-impose law. A discipline that seeks to extinguish a portion of one’s will and awaken the capacity for unconditional obedience is a fundamental element of the magical journey.

The second point is that, particularly for the practical aspects of magic, one must cultivate a faculty that can be described as the ability to transcend oneself through an élan, an active self-overcoming, and an affirmation that extends beyond individuality. In ordinary life, traits such as heroism, heroic or orgiastic ecstasy, the thrill of risking one’s life, and even a readiness for sacrifice are indicators of this direction. The capacity to live beyond oneself, to actively surpass one’s limits, is as crucial to magical and theurgical practices as the coexistence of absolute command and absolute obedience within oneself. Those bound by the inner constraints of the Self will either fail to transcend these limits or will do so at the cost of their own destruction.

Alchemical Hermeticism taught the imperative: “Transmutemini de lapidibus mortuis in vivos lapides philosophicos”—calling for the transformation of man from a “dead stone” (base material existence) into a “living philosophical stone” (a perfected, immortal being). The “stone” symbolized the human body, but not in its crude form—rather, its glorified, incorruptible state.
As the alchemist Peter Bonus wrote (Theatrum Chemicum, 1602), the Hermetic work leads to the resurrection of the dead: the soul reunites with its original, eternal body, now subtle, incorruptible, and capable of penetrating all matter—a fusion of spirit and matter in transcendent perfection. This process mirrors the Last Judgment, where the “stone’s” germination signifies the final transfiguration of man into divine immortality.

The transmutation of man from a passive, material state (“dead stone”) into an active, transcendent being (“living philosophical stone”)—a process of spiritual and metaphysical regeneration.

The “philosophical stone” represents not mere physical immortality but the achievement of an incorruptible, divine state, where spirit and matter are unified in a higher, sovereign form of existence. This reflects the Traditional doctrine of the “resurrection of the body”—not the physical corpse, but the glorified, subtle body (corpus glorificatum), capable of transcending material limitations.

The alchemical process parallels initiatic realization, where the adept overcomes the dissolution of the profane self and attains the “Solar Body”—a symbol of immortality and absolute power, as taught in the Mithraic and Hermetic mysteries. The Last Judgment is thus an inner event, the final separation of the eternal from the perishable, marking the ascension of the true Self beyond cosmic cycles.

This is the warrior’s path—not salvation through faith, but victory through knowledge and will, the heroic conquest of immortality.

Title: The Nature of Initiatic Knowledge
Tags: #Evola #InitiaticKnowledge #Tradition #Esotericism #SpiritualRealization

1. Knowledge as Being: Initiatic knowledge transcends modern intellectualism. To truly know is to be the object of knowledge, not merely to think about it. This requires a transformation of consciousness into the known reality.
   
2. Experimental Method: Initiatic knowledge is purely experiential. It is not based on abstract theories but on direct, individual experience. Certainty arises from lived reality, not intellectual speculation.
   
3. Beyond Phenomena: Ordinary knowledge is limited to the sensible world, which is finite and contingent. Initiatic knowledge goes beyond phenomena, seeking the absolute through direct identification with higher states of being.
   
4. Hierarchy of Experience: Initiatic teachings recognize multiple levels of experience, each corresponding to a different state of consciousness. These levels form a hierarchy, ascending from the sensible to the absolute.
   
5. Active Identification: True knowledge involves active identification with the object of knowledge, leading to a state of superrational clarity. This is distinct from mystical merging, which lacks intellectual precision.
   
6. Rejection of Profane Knowledge: Initiatic knowledge dismisses modern profane knowledge, which is abstract, democratic, and leveling. True knowledge is hierarchical and accessible only to those who undergo the necessary transformations.
   
7. Practical and Operative: The initiatic path is practical, focusing on the means to achieve spiritual transformation. It is not concerned with theoretical speculation but with the opus (work) of self-realization.
   
8. Differentiation: Initiatic knowledge is inherently differentiated. It cannot be universally transmitted without degradation. Each individual’s capacity for knowledge depends on their level of spiritual development.
   
9. Power and Justice: Authentic knowledge confers true power, rooted in spiritual superiority. This contrasts with modern technological power, which is mechanical, democratic, and devoid of spiritual value.
   
10. Superiority and Realization: The initiatic path leads to the transcendence of the human condition. True power and knowledge belong to those who have achieved this awakening, affirming their superiority through integration with higher realities.
    

The Nature of Initiatic Knowledge

Those who approach our disciplines must first understand this fundamental principle: the problem and meaning of knowledge are perceived in a manner entirely distinct from the frameworks of modern culture.

From an initiatic perspective, to know is not to “think,” but to become the object of knowledge. True knowledge is achieved only when one’s consciousness is transformed into the known object. In this sense, knowledge is inseparable from experience, making the initiatic method purely experimental. Certainty here is rooted in direct, individual experience. In ordinary life, sensations, desires, emotions, or perceptions (such as pain, longing, or intuition) possess this experiential quality. Concepts of “true” and “false” are irrelevant; what matters is the absolute “Is” of the thing itself, experienced without the need for intellectual validation. This form of knowledge is absolute—there are no degrees, approximations, or probabilities. One either possesses it or does not.

For the ordinary individual, such knowledge is confined to the sensible realm, which is finite, contingent, and accidental. What is commonly regarded as knowledge is instead a system of abstract concepts, relations, and hypotheses, detached from direct experience. The immediate data of consciousness are often dismissed as mere “phenomena,” with an assumed “true reality” posited behind them. For science, this reality is matter or etheric vibrations; for philosophers, it is the “noumenon” or “thing in itself”; for religion, it is a divine hypostasis. This creates a dichotomy: pure experience, due to its finite nature, is not considered “knowledge,” while what is deemed “knowledge” lacks experiential depth.

The initiatic path transcends this dichotomy, emphasizing direct experience as the sole criterion. While ordinary individuals equate experience with the sensible realm, initiatic teachings assert the existence of multiple experiential levels, each corresponding to a distinct mode of perceiving reality. These levels are hierarchical, progressing toward greater absoluteness. There is no separation between a “world of phenomena” and an “absolute” behind it; the “phenomenal” reflects a specific experiential level and state of the Self, while the “absolute” corresponds to a higher state achievable through transformation. The measure of absoluteness is determined by the degree of active identification—the extent to which the Self is unified with its experience and the object is transparent in meaning. This hierarchy ascends from “sign” to “sign,” culminating in a state of superrational, intellectual vision, where the object is fully realized in the Self and vice versa. This state embodies both power and absolute evidence, rendering rationalization and speculation obsolete.

Initiatic teachings view the mind's tendency to theorize and philosophize negatively. Such endeavors are futile. The real concern is practical: how to achieve the transformation and integration of experience. This is why Western initiation is associated with concepts like the “Art” (Ars Regia), the “Work” (opus magnum or opus magicum), or the symbolic construction of the “Temple.” In China, the Absolute and the path converge in the term “Tao.”

Modern spiritualism, with its speculative fantasies about cosmology and supersensible realms, fosters a flawed attitude. The initiatic approach values experiential practice, restraint, and silent action, guided by the Hermetic principle “post laborem scientia” (knowledge after work). Modern culture, far from being a prerequisite for spiritual realization, often obstructs it. A person untouched by modern intellectual and aesthetic contaminations, yet possessing an open mind, balance, and courage, is more suited to receive superior knowledge than any academic or “critical thinker.” True initiates are reluctant to theorize; they simply point to the problem and the means, leaving the aspirant to act.

Initiatic knowledge also upholds the principle of differentiation, contrasting sharply with modern culture's egalitarian tendencies. Modern “knowledge” is democratized, accessible to all through education, but this applies only to abstract, conceptual truths. Initiatic knowledge, rooted in experiential transformation, is inherently exclusive. It corresponds to the hierarchical degrees of initiation and cannot be universally transmitted without degradation. Theoretical communication is useless; initiatic knowledge relies on allusion and symbol to provoke illumination. Without an inner movement, even these are valueless. Initiatic knowledge demands differentiation, recognizing that ordinary existence and sensible experience are incompatible with realization. This necessitates a rejection of modern criteria for truth and knowledge, reaffirming the principle of suum cuique (to each his own). Knowledge, truth, and freedom are proportional to one's being.

A common objection is that transcendent experiences amount to mysticism, offering no insight into external reality. However, initiatic “identification” is not a passive merging but an active, superrational clarity, distinct from mystical states. Furthermore, the notion of “explanation” in profane disciplines is illusory. Only initiatic knowledge, which identifies with the real causes of phenomena, can provide true explanation. This identification confers power over causes, a principle absent in modern science and technology. Modern technological power is democratic and amoral, devoid of true superiority. It is mechanical, lacking connection to the Self, and ultimately leaves humanity spiritually impoverished.

In the initiatic domain, authentic knowledge is justice, a natural emanation of an integrated life. It transcends abstract principles, grasping real beings through direct spiritual perception. Similarly, true power operates above natural laws, among the causes of phenomena, embodying the irresistibility of the superior being. This superiority arises from transcending the human condition and achieving initiatic awakening.

Metaphysical part:

On the Secret of Decay.

Those who reject the rationalist myth of “progress” and the view of history as an unbroken upward trajectory for humanity will inevitably gravitate toward the worldview shared by all great traditional cultures. At the heart of this worldview lies the recognition of a process of degeneration, a gradual darkening, or the collapse of a higher, earlier world. As one delves deeper into this ancient (yet renewed) perspective, several questions arise, chief among them being the mystery of degeneration.

This question is not new. When faced with the remnants of ancient cultures—whose names are lost to time but whose physical remains exude a transcendent greatness—few can avoid pondering the causes of their decline. The usual explanations often fall short.

The Comte de Gobineau provided the most comprehensive analysis of this issue, along with a critique of prevailing theories. His emphasis on racial thought and purity contains much truth, but it requires expansion to include higher principles. There are instances where cultures collapsed despite racial purity, as seen in certain isolated groups that faced extinction. For example, the Swedes and the Dutch remain racially unchanged from two centuries ago, yet their once-heroic spirit and racial consciousness have faded. Other cultures, like ancient Peru, persisted as hollow shells, easily toppled by external forces.

From a traditional perspective, the mystery of degeneration becomes even more complex. Cultures can be divided into two types: traditional and modern. Traditional cultures are rooted in metaphysical, supra-individual principles, forming a hierarchical order centered on the spiritual. Modern culture, in contrast, rejects tradition, focusing solely on human and earthly concerns, detached from the “higher world.” From this standpoint, history is a story of universal decline, marked by the fall of traditional cultures and the rise of modern civilization.

Two key questions emerge:

1. How did this decline occur? The evolutionary notion that the higher emerges from the lower is flawed. Similarly, the involutionary idea that the higher can fall requires explanation. Analogies like health turning to sickness or virtue to vice offer some insight but fall short of a true explanation.

2. How does the degeneration of one culture spread to others? The collapse of the ancient Western world and the global dominance of modern culture cannot be explained solely by material or economic conquest. European expansion not only brought material subjugation but also implanted modern, rationalist, and individualistic thought. Traditional cultures, even where they appeared intact, often harbored internal weaknesses, making them vulnerable to external forces.

The traditional view of hierarchy is not based on tyranny but on spiritual authority. The higher does not dominate the lower; rather, the lower recognizes and is drawn to the higher. This recognition forms the basis of traditional order, fostering sacrifice, heroism, and loyalty. When individuals deny the Spirit and sever ties to higher principles, the hierarchy collapses. This internal decay leads to external revolution and decline.

The fall of traditional cultures stems from a metaphysical decision: the rejection of the Spirit and the embrace of individualism and materialism. This decision, rooted in the misuse of freedom, is the core of degeneration. It echoes the Christian notion of the Fall of Man and the Rebellion of the Angels, highlighting humanity's capacity to destroy spiritual values.

Legends of eternal rulers, like the sleeping Emperor beneath the Kyffhäuser mountain, hint at the possibility of restoration. These figures symbolize the enduring presence of spiritual authority, which can be rediscovered through inner awakening. The fallen masses may yet return to the unchanging peaks, guided by the “magnet” of the Spirit. This hints at the secret of reconstruction, a topic for another time.

In summary, the mystery of decay lies in the rejection of higher principles and the misuse of freedom, leading to the collapse of traditional order and the rise of modernity. The path to restoration lies in reawakening the Spirit within.

Title: The Knowledge of the Waters: The Primordial Force and the Path to Mastery
Tags: #Evola #Traditionalism #PrimordialForce #GreatWork #Magic #Initiation #Metaphysics #Esotericism #Mastery #Waters

1. The Primordial Force: At the core of all existence lies a primordial, chaotic force—craving, restlessness, and an insatiable yearning. This force drives the cycles of creation and destruction, attraction and repulsion, terror and desire. It is the essence of becoming, the fiery mixture of cosmic nature that knows no rest.
   
2. The Great Work: The Magistery of Creation and the Magistery of self-realization are one and the same. The “Great Work” involves mastering this primordial force, aligning oneself with the universal principle of transformation and power.
   
3. The Living Reality: This force is not an abstract concept or myth but a living, powerful reality—the spirit and vitality of the Earth and Life. It is hidden from ordinary consciousness by the illusion of material phenomena, revealed only to those who have reached a certain level of growth and strength.
   
4. The Force Within: This force manifests in moments of sudden danger, hunger, terror, or passion. It is deeper than the will, consciousness, or Self—something absolute and untamed that takes charge in critical moments.
   
5. The Chain of Illusion: Humans are bound by this force like a chained dog. Even the “highest things” are secretly governed by it. True freedom comes only through recognizing and mastering this force, not through superficial attempts to oppose it.
   
6. The Radical Humidity: In Tradition, this force is symbolized as the “Waters” or Humidum Radicale—the primal, chaotic substance that is the source of all life and transformation. It is the “earthly Venus,” the cosmic matrix, and the serpentine power of Shakti.
   
7. Mastery of the Force: To master this force is to dominate nature itself—fire, earth, air, water, life, and death. The “Science of the Magi” teaches the art of creating something immortal and impassive, free from the chaotic Waters, and subjugating the cosmic nature within oneself.
   
8. The Conquerors: Those who master this force are the “Survivors of the Waters,” the “Lords of Life and Salvation.” They are the Dragon Slayers, the Dominators of the Bull, and the Consecrated to the Sun. They have transformed through Ammon’s power and Wisdom, balancing the lunar force of desire with the solar force of will.
   
9. The Razor’s Edge: The path to mastery is a painful struggle, akin to walking on a razor’s edge. Fear and interruption lead to disaster. One must proceed with unwavering will, resisting the swirling energy of the Waters until it is fully subdued.
   
10. The First Teaching: To begin the Work, one must become insensitive to good and evil, upright, absolute, and naked. Learn to will without yearning, to act without tiring, and to resist all bonds of sensuality and passion. The Force does not give itself up—it must be taken. Dare to say, “I WANT.”
    

Knowledge of the Waters

At the core of all existence lies a primordial Force, an insatiable craving that drives all beings. This force is restless, wild, and untamed, embodying chaos, transformation, and the eternal cycle of creation and destruction. It is the essence of life itself, a fiery, chaotic flux that knows no rest.

The Wise have described this force as both wondrous and terrifying, naming it the Universal Fire, ὓλη (matter), Green Dragon, Quintessence, and the Great Magical Agent. It is the principle behind both the cosmic order and the individual’s path to self-realization. This force is not an abstract concept or myth but a living, powerful reality—the spirit and vitality of the Earth and Life itself.

Humanity remains largely unaware of this force, shielded by the illusion of material reality. Only at a certain stage of growth, and with the strength to endure its revelation, does this veil lift, allowing the eye of Knowledge to open.

This force manifests in moments of sudden danger—a speeding car, a collapsing crevice, or an electrified object. In these moments, something deeper than your will or consciousness takes control, revealing a primal, untamed power within you. It is the same force that drives hunger, terror, desire, and the blind thirst for life. It is the root of your instincts, habits, and character, the chain that binds you, even when you believe yourself free.

Do not be deceived: even the “highest” aspects of your being are subject to this force. The more they appear independent, the more deeply they obey it. This force cares not for forms or reasons; it is a wild, intoxicating power that reasserts itself through imagination and suggestion. It is like fear, sleep, or passion—the more you resist it, the stronger it becomes.

This force is the life within you, yet it is not you. You do not own it; it owns you. Your will, consciousness, and self are external to it, parasitic upon its deeper functions. Dig deeper, and you will find that even your will and self are not truly yours. You are not the life within you; you endure it. The illusion of a permanent “Self” is shattered when you realize its dependence on the body and the force that sustains it.

Cross the threshold and detach from your self. Feel the rhythmic sensation of this force, expanding beyond the notions of “me” and “not-me.” It is nameless, limitless, and wild, pervading all of nature, carrying all beings in its irresistible flow. This is the KNOWLEDGE OF THE “WATERS.”

In our Tradition, these “waters” are symbolized as the Humidum Radicale, the earthly Venus, or the Original Snake. They represent the primordial, demiurgic power—the Magic of God, the substance from which all things emerge. This force is indifferent to good and evil, capable of taking any form, and is the source of all transformation.

To master this force is to dominate nature itself—fire, earth, air, water, life, and death. The “Science of the Magi” seeks to create something immortal, free from the Waters, and to subjugate this cosmic nature within oneself. This is the secret of the Art of the Sun and Power, the “Mighty Strength of all Strengths.”

Do not let fear or doubt hinder you. The Matter of the Great Work lies within your deepest craving, closer to you than your own self. Arouse it, resist it, and experience its wild power. If you can conceive of a greater strength, what can resist it?

On one shore lies ignorance, passivity, and intoxication. On the other, virile men, heroic souls, and the Conquerors of Life. These are the Survivors of the Waters, the Lords of Life and Salvation, who have mastered the force and turned it into a magical power that obeys them. They are the Dragon Slayers, the Dominators of the Bull, transformed by the power of Ammon and Wisdom.

To approach this Art is to walk a razor’s edge. Fear and interruption lead to disaster. You must go all the way, for the energy you provoke will crash down upon you if you falter. Prepare yourself, fix your eyes on the goal, and learn to discern the ethereal light that carries the first secret of the Work.

Become insensitive to good and evil, upright, and absolute. Learn to will without yearning, fear, or regret. Create a cold, hard, and flexible power. The Secret of the Force lies in willing without ceasing—never yearning. Free yourself from sensuality and passion, and become the absolute ruler of your soul.

Resist, and the powers of nature will obey you. Desire nothing, fear nothing, and you will rule over all. But enjoy nothing until you have first conquered it within yourself.

The Force does not yield. Take it. Dare.

When you are free, balanced, strong, and pure, and have slain desire, say: “I WANT.”

This is the first teaching. The door is open. THE FORCE IS IN YOU.

Metaphysical part:

To grasp these concepts, we must first clarify the symbolism of the soul as a demon, genius, or double. In Classical Antiquity, the demon or double represented a profound force—the essence of life itself—that governed bodily and psychic events beyond ordinary consciousness, yet shaped an individual's existence and destiny. This entity was closely tied to the mystical powers of race and blood. The demon resembled the lares, the mystical guardians of a lineage, as noted by Macrobius: “The gods sustain us—they nourish our bodies and guide our souls.” The demon's relationship to ordinary consciousness mirrors that between the individuating principle (a supra-individual force transcending birth and death) and the individuated principle (consciousness bound by the body and external world, destined for dissolution or fleeting survival).

In Nordic tradition, the Valkyrie parallels the demon, often merging with the fylgja, a spiritual force shaping human destiny. As kynfylgja, the Valkyrie embodies the mystical power of blood, akin to the Roman lares. Similarly, the Fravashi in Aryo-Iranian tradition represents an inner life force tied to ancestral powers and war, serving as both a life-sustaining entity and a terrifying goddess of battle.

This leads to the first connection: the deep soul of the race, a transcendent force within the individual, shares traits with war goddesses. Ancient Indo-Europeans held an aristocratic view of immortality, reserved for heroes who transcended ordinary existence through spiritual transformation. This transformation elevated the individual “I” into a supra-individual, immortal power symbolized by the demon. However, the demon's eruption into ordinary consciousness could cause a destructive crisis, akin to a living experience of death, explaining its association with death deities. In Nordic tradition, warriors encounter their Valkyrie at the moment of death or mortal peril.

Religious asceticism seeks to induce this crisis through mortification and surrender to the divine, while heroic traditions achieve it through active, Dionysian impulses. Sacred techniques like dance evoke deep forces, and war represents the highest expression of this process. Combat, symbolized by the Latin ludere (to play, to fight), liberates latent forces, aligning the demon, lares, and individuating “I” with entities like the Furies, Valkyries, and Fravashi. These entities, often linked to death, also guide warriors to victory, symbolizing the triumph of the “I” over destructive forces.

The mystical conception of victory in ancient traditions reflects a correspondence between physical and metaphysical realms. Victory signifies both material success and spiritual rebirth, as the warrior overcomes internal and external threats. The sacred nature of victory is evident in the transfiguration of the victor, celebrated as a divine figure. This tradition, shared across Aryan cultures, connects light, solar glory, victory, and divine royalty as real, latent potentials rather than abstract concepts.

In summary, the demon, Valkyrie, and Fravashi symbolize a transcendent, supra-individual force tied to race, blood, and destiny. Their association with war and death reflects the transformative power of heroic combat, leading to spiritual victory and immortality. This tradition underscores the sacred meaning of victory as both an external triumph and an inner mystical rebirth.

Title: Opus Magicum: The Esoteric Power of Magical Chains
Tags: #Ritual #SpiritualWarfare #Tradition #Hierarchy #Initiation

1. Collective Fluid Force – A chain synthesizes individual powers into a greater, unified force, accessible to all participants through syntony, whether intentional or spontaneous.
   
2. Syntony & Ritual Law – Chains form via vibrational correspondence, adhering to traditional norms of timing, ritual, and symbolic alignment—even among unaware participants.
   
3. Astral Entity – The chain coagulates astral light into a psychic figure, tied to its tradition’s symbols. Outsiders invoking its forms may trigger inexplicable phenomena.
   
4. Hierarchy & Leader – The chain’s force is centralized under a Leader, with spiritual worth determining rank. Superiority is innate, acquired, or conferred—never democratic.
   
5. Recognition of Rank – True hierarchy demands conscious submission to superiors and authority over inferiors. Contamination by egalitarian motives voids legitimacy.
   
6. Transmission & Tradition – A chain’s power persists beyond physical interruption, residing latently in symbols and rituals, reactivated by rightful successors.
   
7. Geometric Formations – Triangles (3) or circles (odd total) orient eastward, with the highest at the vertex/center. Women alternate with men; motion and direction follow strict codes.
   
8. Double/Triple Circles – Layered circles (male/female, inward/outward faces, opposing motions) amplify vibrational complexity for advanced operations.
   
9. Triple Vibration – Physical, astral, and spiritual planes synchronize via identical rites, symbols, and rhythmic invocations, evoking and intensifying fluid sympathy.
   
10. Purpose & Ignification – Chains serve illumination, initiation, or practical ends. Some employ violence or orgiastic rites to transmute astral light—mirroring solo ascetic techniques.
    “The chain is the weapon of the invisible war.”

Opus Magicum: Chains

The aim of magical chains is to harness a collective fluid force, surpassing the individual power of each link, accessible to every participant.

A chain arises through the “syntony” of its elements—whether by identity or correspondence—governed by the law of numbers, inner disposition, or shared ritual practice. Participants may operate together or apart, even unknowingly, provided the prescribed timing and rites are strictly followed. A chain may be deliberately formed through ceremonial means, with its purpose and ritual defined according to tradition. Yet, spontaneous chains can also emerge, drawing in individuals unconsciously, bound by a resonance of subtle vibrations that transcend time and space.

The collective force of a chain crystallizes into an astral entity, shaped by the symbols and formulas of its tradition. Merely performing traditional gestures or invocations—even by an outsider—can trigger inexplicable phenomena: illuminations, apparitions, or realizations.

In a consciously forged chain, the collective fluid force is hierarchically ordered, with the Leader at its apex. Spiritual hierarchy follows natural law: the most worthy ascend, while the merely strong remain below. “Dignity” may be innate, acquired, or conferred through consecration.

Hierarchical recognition is a conscious act—free from common opinion—whereby one acknowledges superiors and inferiors. If discernment falters, the Leader imposes order. The Head may transfer his power or yield it to a greater being. The chain’s leadership is ultimately tied to the highest spiritual hierarchy.

A chain enduring across generations embodies a living tradition. Its power persists even if transmission is interrupted, remaining latent until reactivated by those who resume its rites with rightful intent.

Forming the Chain

When multiple individuals operate together, the chain manifests under these conditions:

• Three participants form a triangle, the highest at the vertex, facing east.
  
• More than three form a circle, the highest at the center (or with two chosen assistants), also oriented eastward.
  
• The total number must be odd; surrounding operators must be even.
  

Variations in Formation:
– Participants may join hands or avoid contact.
– They may face inward, outward, or alternate.
– Movement may be static, circular (clockwise or counterclockwise), or rhythmically shifting as directed.

Double and Triple Circles:
– Outer/inner circles may segregate sexes.
– Directions may alternate (one circle facing in, the other out).
– Movements may synchronize or oppose.

Vibration and Syntony:
The chain’s energy operates across three planes—physical, astral, and spiritual—unified through identical ritual regimen, shared symbols, and synchronized invocations (spoken or sung). The collective vibration intensifies through sympathy.

Purposes of the Chain
– Illumination (collective or individual).
– Practical realizations.
– Initiation, where the Leader induces higher states via the chain’s power.
– Astral Ignification—transmuting forces through violent (e.g., flagellation) or orgiastic means, mirroring solitary practices.

Metaphysical part:

The Initiatic Tradition in the West

The second point of contention concerns the supposed Christian character of Western tradition—specifically, the assumption that any legitimate initiatic tradition in the West must be Christian.

Such claims rest on implicit presuppositions:

1. That the West was fully and authentically Christianized.
   
2. That Christianity preserved the sacred tradition intact, with a priesthood capable of true spiritual understanding.
   
3. That Christianization eradicated all pagan remnants, severing any continuity with pre-Christian mysteries.
   
4. That the West remained impervious to non-Christian influences after the rise of Christianity.
   

The argument we oppose has both a negative and a positive aspect: it denies the existence of any non-Christian initiatic tradition in the modern West while affirming an esoteric Christian one. However, absence of evidence is not evidence of absence—especially in matters of esotericism, which by nature remain hidden.

A Christian initiatic tradition, if it existed, could operate openly, consistent with Christianity’s missionary ethos. A pagan tradition, however, would face hostility, necessitating secrecy. The Church’s enduring hatred of paganism—evident in sectarian polemics—proves that paganism was never fully extinguished. This hostility alone would justify a pagan tradition’s concealment.

Historical evidence confirms the existence of pagan initiatic centers (e.g., around Apollonius, Plotinus, Maximus, Julian) in the late Roman era. After Christianity’s triumph, pagan initiates likely pursued one of two paths:

1. Withdrawal into deeper secrecy—akin to Eastern initiatic centers facing Western encroachment.
   
2. Infiltration of the Church—preserving esoteric elements under Christian guise.
   

Their primary duty was to ensure the tradition’s survival—keeping its knowledge pure, its understanding intact, and its center alive, even if hidden.

To the profane mind, the idea of a pagan initiatic lineage surviving fifteen centuries in secrecy may seem absurd. Yet for those aware of initiatic methods, such continuity—even under extreme adversity—is entirely plausible.

The question cannot be settled by historical analysis alone. External traces may suggest its likelihood, but only direct experience can confirm its reality.

“Christians, after a lifetime of submission, guilt, and rejection of the natural order, they are granted an eternal reward—childlike devotion in an illusory beyond.”

Me: Chthonic cults (from the Greek χθόνιος—”of the earth”) were religious practices centered on deities and spirits associated with the underworld, the earth, fertility, and the dead. As a warrior for the true spirit of the Earth, you recognize these ghouls for what they are.

“Christianity, however, will endure.”

Me: Christianity—a chthonic cult of guilt and submission—perverts the natural order, promising its adherents an eternal infancy in a false paradise. Yet it persists, like all subterranean forces, its ghouls forever bound to the earth, resurrected as priests of an underworld creed.

United Sates, a Ghouls Nation.

Washington, D.C. (Symbolic Esoteric Interpretation) While D.C. is the political center, from a Hermetic-Evolian perspective, its Masonic and occult-inspired architecture (e.g., the Washington Monument, Capitol building, street layouts mirroring esoteric symbols) could be seen as a degraded modern echo of sacred geography. Evola might critique it as a “counter-traditional” parody of true sacred kingship, given its democratic and materialist foundations.

Metaphysical part:

The Two Paths in the Afterlife

Traditional teachings distinguish between two possible destinies after death: one leading to true immortality, the other to dissolution into ancestral forces. Unlike the modern belief in universal soul-immortality, Tradition recognizes a hierarchy in postmortem existence, corresponding to the spiritual stature of the individual.

The Naturalistic Order: Dissolution into the Totem

For ordinary men, death brings the disintegration of the ephemeral personality, leaving only a “shadow” destined for eventual dissolution—the “second death.” The vital principles return to the ancestral manes, lares, or totem—the subpersonal, chthonic force behind a bloodline. This force, often symbolized by the serpent or the genius (generative power), binds individuals to the cyclical rebirth of their stock.

In this inferior path, the deceased become sustenance for the manes, perpetuating the natural order rather than transcending it. Greek myths (the Danaïdes, Ocnus) and Vedic symbolism (the lunar, ancestral path) illustrate the futility of this existence—a meaningless repetition of mortal life.

The Heroic Path: Olympian Immortality

A higher destiny awaits those who conquer death through spiritual transformation. The “heroes,” demigods, and sacred kings achieve an incorruptible body (sahu, “body of glory”), escaping dissolution. This immortal body, forged through sacrificial rites, embodies transcendent power, uniting soul and form in divine permanence.

This “solar path” (deva-yāna) leads to the Olympian realm—Valhalla, the “House of the Sun,” or the Vedic “door of the sun.” Unlike the chthonic fate of Hades, it represents triumphant immortality, symbolized by crowns, myrtle, and the Roman dies natalis (birth into divinity).

The Ritual Struggle Against the Infernal

Traditional civilizations upheld rites that liberated men from subjugation to ancestral forces. The aristocratic cults—opposed to telluric, lunar worship—oriented the soul toward supernatural victory, breaking the cycle of rebirth. Neglect of these rites meant regression into the “way of the Mother,” binding man to the infernal and the collective.

The sacred fire, central to Indo-European cremation rites, symbolized this transformative power—consuming mortal remains to awaken the “fulgurating form” of the immortal. Thus, true Tradition preserves the heroic imperative: to dominate the totemic forces and ascend to the divine.

The occult Washington, D.C. #occultWashington

Title: Reclaiming the Divine Self: A Path to Liberation
Tags: #Evola #Traditionalism #SpiritualDevelopment #SelfRealization #Esotericism

1. Reject the Illusory Self: The first step on the Way is to discard the limited, habitual self-image. True self-awareness transcends space, time, and power, aligning with the inner imagination of the “I.”
   
2. Reclaim Inner Reality: Modern man diminishes himself, trapped in self-imposed limitations. He must awaken to his true nature, shedding the chains of thought and action that confine him to a lesser existence.
   
3. Transcend the Medusan Gaze: Man petrifies the world around him, reducing nature to laws and hypotheses. He must break free from this reductive view and restore the living, dynamic essence of the universe.
   
4. Man as Cosmic Center: The human being is the axis of the universe. A shift in his consciousness holds more weight than the material cosmos. His body’s limits are illusory; his essence extends into the cosmic expanse.
   
5. Liberate the Petrified World: Man must free his surroundings from their frozen state, recognizing the conscious energies within earth, water, air, and fire. These forces are extensions of his own divine substance.
   
6. Embrace the Mystery: Beyond beauty, man must intuit the hidden reality of things. The unknown must be affirmed and felt, for it is the source of true power and creativity.
   
7. Rhythmic Contemplation: Spiritual development requires a rhythmic, periodic engagement with esoteric concepts. These must be felt, not just understood, to penetrate the subconscious and transform the self.
   
8. Cultivate Greatness and Power: Contemplation of one’s being and the world generates a sense of grandeur. This feeling must be retained and internalized, becoming a force that liberates and elevates.
   
9. Integration of Vision: The new vision of reality must flow into the subconscious, gradually becoming a lived experience. What begins as a concept evolves into a palpable force, marking the dawn of liberation.
   
10. Break the Shell of Limitation: Daily life forms a restrictive shell around the individual. To progress, this barrier must be shattered, allowing the new, liberated self to emerge and build a life aligned with the divine.

The first step for a man seeking the Way is to reject the habitual image he holds of himself. He can only begin to say “I” when this word aligns with the inner vision of self-awareness, free from the constraints of space, time, or power.

Man must reclaim the sense of his true reality. Currently, he diminishes himself, feeling smaller and more limited than he truly is. Every thought and action adds another bar to his prison, another veil over his vision, and another denial of his power. He confines himself to the limits of his body and binds himself to the earth, like an eagle choosing to crawl as a snake, ignoring its wings.

Man not only ignores and distorts himself but also reenacts the myth of Medusa, turning everything around him into stone. He measures nature with weights and rules, reducing life to petty laws and explaining mysteries with trivial hypotheses. He freezes the universe into a static unity, placing himself timidly at its periphery, as if he were an insignificant accident, devoid of power or hope.

Yet, man is the center of the universe. The vast material masses of the cosmos pale in significance compared to the slightest shift in his consciousness. The limits of his body are an illusion; he does not merely rest on the earth but extends through it into cosmic space. When he moves his thoughts or actions, the world moves with him; countless forces converge in a creative gesture, and his daily acts are but faint echoes of the divine energy flowing toward him.

Thus, he must free his surroundings from their petrification. Before understanding, he must imagine conscious energies in the earth, water, air, and fire, recognizing that natural forces are extensions of his own substance. It is not the earth that gives life to the plant, but the forces within the plant that draw life from the earth. Beyond the beauty of things, he must sense their mystery—an obscure yet intuited reality. The unknown must be boldly affirmed and felt in its full power.

A special attitude is essential for this perspective, as with any esoteric path. What matters is to initiate a rhythm: presenting a concept periodically and rhythmically to consciousness, so it is grasped not just as a thought but as a feeling. Contemplating one’s being and the world in this way generates a sense of greatness and power, which must be retained and deeply internalized.

Through this, a relationship of realization with this new vision will form, first flowing into the subconscious and then gradually integrating into feeling. A new condition will emerge: what was once a mere concept will become the presence of a force, leading to a state of liberation upon which a new life can be built.

All inner development exercises will fail unless one breaks the shell of limitation formed by daily life, which persists in the subconscious even after a shift in perspective.

Metaphysical part:

According to the alchemical Taoism, the condition for immortality is the actual construction of a subtle form to replace the gross body, achieved through a process of sublimation that returns the body to its “ethereal” state, the source from which all things emanate. This involves extracting and concentrating the immortal and nonhuman elements that form the foundation of ordinary life. In this tradition, as in Western Hermeticism, which similarly opposes mystical tendencies, immortality is tied to the concept of “condensation” or “coagulation.” It is not a matter of simply turning a light on or off but rather a return of the self to a state of individualization.

It is worth emphasizing the positive aspect of physical regeneration in these traditions. A modern Hindu alchemist, Narayāna-Swami, articulates this clearly, noting that the same teachings often underlie the symbols of ancient Western Hermetic literature. He describes the life force that, phase by phase, evolves the physical and psychic organization of man, much like a plant growing from a seed. This power, once fully developed, underlies every function and pattern of the organism. The goal of Hindu alchemy is to infuse consciousness into this vital force, integrating it fully, and then to retrace and reawaken all phases of development, achieving a creative connection with the completed form of one’s body. This regenerated state allows the individual to directly engage with the innermost source of corporeal life—the force behind the heartbeat, breath, and higher physiological functions.

When this transmutation is complete, it signifies a shift from mere physical transformation to a change in functional essence. The regenerated individual’s relationship with their body is fundamentally altered, marking a new existential condition. As Jacob Boehme suggests, when the ego is merely attached to the body, it is as if the body generates and shapes the ego, which then rises and falls with the organism. However, when the center of the body is rooted in the life force—the generative and sustaining power behind the body—the dynamic changes entirely. This life force transcends the body it animates, capable of moving from one form to another like a flame jumping between logs. Those dominated by this force, which exists beyond ordinary consciousness, remain largely unaffected by bodily dissolution or death. Death does not touch them, just as the capacity for speech is not lost when words are left unspoken or interrupted, remaining ever-present and ready to be expressed.

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:

1. Brahmins (Priests/Sages) – Head/Mouth
   
   • The highest caste, embodying intellect and sacred knowledge, governs spiritual and metaphysical wisdom.
     
2. Kshatriyas (Warriors/Rulers) – Arms
   
   • The martial elite, representing strength and authority, upholds order and sovereignty.
     
3. Vaishyas (Merchants/Cultivators) – Thighs/Stomach
   
   • The productive class, sustaining society through commerce and agriculture.
     
4. Shudras (Laborers) – Feet
   
   • 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.

1. 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.
   
2. Economic Role: Tax collectors (publicani), bankers, merchants, and provincial businessmen.
   
3. 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.

1. The Equites as a Corrupting Force

   (A) The Erosion of the Patrician-Senatorial Elite

2. The Equites were not bound by tradition—they prioritized profit over mos maiorum (ancestral customs).

3. 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).

1. Parallels to Modernity
   Evola drew direct links between Rome’s Equites and modern bourgeois capitalism:
   
2. Capitalism = The Equites’ Triumph – A world ruled by merchants, not warriors or priests.
   
3. Democracy as Plutocracy – Just as the Equites manipulated the Republic, modern elites control democracies through finance.
   

4. Spiritual Bankruptcy – The Equites lacked the sacred legitimacy of kings or patricians, just as modern rulers lack traditional authority.

5. Was There a Solution? Evola’s Reactionary Ideal
   Evola believed the only antidote to such decay was:

6. A return to aristocratic rule (rejecting both mob democracy and merchant oligarchy).

7. A new elite embodying warrior and priestly virtues (as in early Rome or the feudal orders).

8. 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.

Title: The Crisis of Modern Man and the Path to Transcendence
Tags: #Evola #Tradition #InitiaticKnowledge #SelfTransformation #HigherConsciousness

1. The Existential Crisis: Modern individuals often face moments where their certainties crumble, revealing the void beneath their daily distractions. This crisis forces them to confront the fundamental question: What am I?
   
2. The Illusion of Purpose: Daily routines, moral codes, and even higher pursuits often serve as distractions, masking the inner darkness and the solitude of existence. These constructs allow individuals to avoid confronting the true nature of the Self.
   
3. The Evasion of Truth: Many attempt to escape this crisis by turning it into a mere philosophical problem, seeking new systems or truths to cling to. Others passively rely on traditional structures, avoiding the radical transformation required.
   
4. The Path of the Few: Some, however, hold their ground. They abandon all faiths and hopes, seeking self-knowledge and the knowledge of Being. For them, there is no turning back.
   
5. Initiatic Disciplines: This crisis often leads individuals to initiatic disciplines, which offer a path beyond the human condition. These disciplines require a radical transformation of one’s being and consciousness.
   
6. The Nature of Higher Knowledge: Higher knowledge transcends reason, beliefs, and modern science. It resolves the anguish of existence by transforming the individual’s state of being. This knowledge is not speculative but experiential.
   
7. The Necessity of Detachment: To achieve this knowledge, one must detach from all conditioned and extrinsic relationships. A radical upheaval is necessary to break free from the limitations of the human condition.
   
8. The Traditional Science: This path corresponds to a rigorous, methodical science transmitted through initiatic chains. It focuses on the deepest energies of human interiority, operating with objectivity and impersonality.
   
9. The Role of Crisis as Catharsis: For those who overcome the crisis, it becomes a purification, a shedding of the merely human. For others, it reawakens an ancient legacy, a connection to a higher race and its instincts.
   
10. The Ultimate Goal: The aim is to transform the entire body into an instrument of consciousness, penetrating the vital layers where the energies of the higher Self operate. This leads to the rediscovery of the path to the “closed palace of the King,” the ultimate realization of transcendent knowledge. This path is not for the many but for the few who possess the strength and calmness to transcend the human condition and awaken to the light of inner knowledge.

There are moments in certain individuals' lives when all their certainties waver, their inner lights dim, and the voices of their passions and affections fall silent, leaving them stripped of everything that animates and drives their being. In such moments, the individual is drawn back to their innermost center, confronting the ultimate question: What am I?

Often, they come to realize that everything they do—whether in their daily life or in the pursuit of higher values—serves as a distraction, creating the illusion of purpose and meaning, allowing them to avoid deep reflection and continue living. Daily routines, moral codes, faiths, philosophies, sensory indulgences, and even disciplines appear to have been devised or pursued as means to escape the inner void, to flee the anguish of fundamental solitude, and to evade the problem of the Self.

For some, this crisis may lead to a fatal outcome. Others manage to shake it off, driven by a primal, animal energy that refuses to succumb. They suppress the insights briefly glimpsed during such experiences, dismissing them as nightmares, mental weakness, or nervous imbalance. They readjust and return to “reality.”

Then there are those who evade the crisis entirely. Unable to grasp its profundity, they reduce the existential problem to a mere “philosophical question.” They seek new “truths” and “systems,” claiming to find light in the darkness, reigniting their will to persist. Alternatively, they passively rely on traditional structures, dogmas, and stereotypical forms of authority.

Yet, there are those who stand firm. For them, something irrevocable has occurred. They resolve to break free from the cycle that has entrapped them, abandoning all faiths and renouncing all hopes. They seek to dispel the fog and carve a new path. Their goal is self-knowledge and the understanding of Being within themselves. For these individuals, there is no turning back.

This is one way in which some, particularly in the modern age, may approach initiatic disciplines. Others arrive at this point through a natural sense of recollection and dignity, sensing that this world is not the true world, that there is something higher beyond sensory perception and human constructs. They yearn for a direct vision of reality, as if awakening fully.

In both cases, the individual realizes they are not alone. They feel a kinship with others who have reached this point, whether by a different path or through an innate understanding. Together, they come to know a higher truth:

Beyond the intellect, beyond beliefs, and beyond what is today called science and culture, there exists a higher knowledge. Here, the anguish of the individual ceases, the darkness and contingency of the human condition dissolve, and the problem of Being is resolved. This knowledge is transcendent, requiring a transformation of one's state of being. Just as one cannot expect the pain of holding a burning coal to cease without letting it go, one cannot transcend the fundamental darkness of existence without undergoing a profound change. To transform oneself is the necessary precondition for higher knowledge. Such knowledge does not deal with “problems” but with tasks and realizations.

These realizations are entirely positive, grounded in a concrete, direct relationship with oneself and the world. For modern man, this means confronting the conditioned, extrinsic, and contingent nature of physical existence. The so-called “spirit” and its values (good and evil, true and false, superior and inferior) are merely reflections of this physical state, offering no true transcendence. Thus, a radical crisis or upheaval is necessary. One must have the courage to set everything aside, detaching from all that is merely human. The transformation of one's deepest structure is essential for attaining higher knowledge—a knowledge that is both wisdom and power, fundamentally nonhuman, and achievable only by overcoming the human condition.

Modern man, trapped in a kind of magic circle, knows little of such horizons. As Joseph de Maistre observed, today's “scientists” have monopolized knowledge, ensuring that no one may know more or differently than they do. Yet, this does not negate the existence of higher knowledge. The teaching we speak of has a far stronger claim to universality than the predominant Western religions. It is rooted in a unitary tradition, expressed in various forms across cultures: as the wisdom of ancient elites, as sacred symbols and rituals, as allegories, mysteries, initiations, theurgy, Yoga, or high magic. In more recent times, it has surfaced in secret currents within Western history, from the Hermeticists to the Rosicrucians.

This path is also a rigorous, methodical science, transmitted through unbroken chains of initiates. It focuses not on external phenomena but on the deepest energies of human interiority, proceeding with the objectivity and impersonality of the exact sciences. It produces consistent results under the same conditions, independent of feelings, morality, or abstract speculation.

This “divine” technique offers real possibilities to those who, after the crisis described, find the strength and calm to overcome it positively, experiencing it as a catharsis and purification from all that is merely human. It also speaks to those rare individuals in whom an ancient legacy reawakens, as if the instinct of a long-lost race resurfaces.

The human brain has reached its limits. What is needed now is to transform the entire body into an instrument of consciousness, transcending individual limitations to access the vital layers where the energies of a higher Self operate. Only then can the path to the “closed palace of the King” be rediscovered.

This collection of essays aims to provide clues, suggestions, and techniques of this secret science. It is not a body of beliefs or concepts but an inner awakening, a light passed from spirit to spirit. We have sought to avoid unnecessary discussions, focusing instead on capturing the essence of these teachings. Where obscurities remain, they are inherent to the subject itself. Higher knowledge is, above all, experience—intelligible only to those who undergo analogous experiences. Written or printed communication can only go so far; the rest depends on the reader's ability to align with the teaching.

Metaphysical part:

In many traditions, the material representation of the divine is prohibited. The Buddha emphasized the avoidance of forming mental or immaterial images of the Absolute, rejecting any basis for asserting the existence of a personal creator God. When questioned on this matter, he responded with silence. Suffering arises from attachment, not only to material forms but also to mental constructs. The core aim of the Buddha's teaching is the cessation of suffering through the deliberate elimination of attachment and desire. As long as desire persists, one remains susceptible to judgment, duality, and the entanglements of conventional thought. Realization of the fundamental principle (dharma) brings about a state of certainty, where one embodies certainty itself.

Title: The Race of the Fascist Man: On the New Aryo-Western Front
Tags: #Evola #Fascism #Aryanism #Traditionalism #RaceDoctrine #SpiritualRace #HyperboreanLegacy #AryoRoman #EliteOrder #Mussolini

1. Emergence of a New Human Type: Among the new generations in Italy, a distinct human type is emerging, characterized by traits reminiscent of the ancient Aryo-Roman race. This type is shaped by the ideals of the Fascist Revolution and the evocation of profound forces within the collective Italian spirit.
   
2. Race of the Fascist Man: This new race, both ancient and modern, can be termed the “race of the Fascist man” or “race of the Mussolini man.” It is not the product of narrow racist policies but the result of the spiritual and heroic climate fostered by Fascism.
   
3. Heroic Climate and Spiritual Tension: The persistence of this racial and spiritual awakening, coupled with the austere, anti-sentimental, and active ethos of Fascism, is essential for the further development of this elite race.
   
4. Institutionalization of an Elite Order: The new race should be institutionalized not as a ruling class but as an Order, akin to ancient ascetic-warrior organizations. This Order would embody nobility, racial purity, and spiritual authority, transcending modern political forms.
   
5. Fascist Order of the Italian Empire: The concept of a “Fascist Order of the Italian Empire” would serve as a powerful symbol of unity and tradition, amplifying the liturgy of power essential to an authoritarian and traditional political system.
   
6. Blood Oath and Sacred Commitment: Membership in this Order would require a blood oath, emphasizing loyalty, honour, and fidelity to a principle rather than to a visible hierarchy. This sacred commitment would reinforce the spiritual and racial integrity of the elite.
   
7. Aryo-Western Front: The vision extends to the creation of a new Aryo-Western front, uniting biologically and spiritually enhanced humanity under a common Aryan lifestyle. This front would emphasize unity in truth, honour, and fidelity.
   
8. Hyperborean Heritage: The ultimate goal is to revive the Hyperborean legacy of Olympian and solar spirituality, ensuring the transmission of this sacred tradition through qualified elements.
   
9. Traditional Doctrine of Race: This vision represents the practical and constructive application of the traditional doctrine of race, aiming to counteract the decline and degeneration of modern civilization.
   
10. Outcome for European Civilization: The awakening of this racial and spiritual consciousness, particularly within an Aryo-Western front, could decisively influence the future of European civilization, ensuring its survival and resurgence against modern decadence.

The Race of the Fascist Man: On the New Aryo-Western Front

Due to the prevailing conditions, particularly among the younger generations in Italy, a new human type is emerging. This type is distinguishable not only by its character and inner disposition but also, among the youngest, by its physical traits. These features bear a striking resemblance to the ancient Aryo-Roman type, often contrasting sharply with those of their parents. This new race—both ancient and modern—could aptly be termed the “race of the Fascist man” or the “race of the Mussolini man.” It is not the product of narrowly defined racist policies, as the doctrine of race was only formally integrated into Fascist ideology two years ago. Rather, it is the result of the revolutionary climate and ideals, coupled with the awakening of profound forces within the collective Italian spirit, initially triggered by the World War and later channeled under a Roman banner.

The continued evocation of these forces—now with a heightened racial and spiritual consciousness—alongside the reinforcement of a heroic, austere, and anti-sentimental Fascist ethos, provides the conditions for the further development and refinement of this new race. This race represents the superior and elite type of the “Italian race,” understood as a Nordico-Aryan or Aryo-Roman lineage.

In relation to the connection between race and law, the institutionalization of this elite—not as a “ruling class” tied to outdated political forms, but as an Order in the tradition of ancient ascetic-warrior organizations—would significantly aid in constructive efforts. The classical ideal envisions leaders whose nobility and racial purity are matched by their spiritual authority. The concept of an “Order” surpasses the modern notion of a “Party,” representing a sworn, voluntary formation that values physical and spiritual excellence, combining ascetic and activist traits. This elite would defend an idea, uphold tradition, and support a broader, less qualified community focused on specific and contingent interests, with a diminished sense of responsibility and political awareness. A name like “Fascist Order of the Italian Empire” would amplify the liturgy of power, essential in any authoritarian and traditional political system, and serve to awaken and consolidate the forces necessary for the Nordico-Aryan formation of the new Italy.

The sacred commitment of joining this group through a blood oath, leaving no room for disloyalty or dishonor, would underscore the gravity of this allegiance, binding members to a principle rather than a visible authority.

Extending this vision, a clearer international context could give rise to the myth of a new Aryo-Western front. This would encompass, first, the idea of a biologically enhanced humanity, safeguarded from contamination; second, a shared Aryan lifestyle rooted in truth, honor, and fidelity; and finally, the spiritual race, seeking to revive the Hyperborean legacy and Olympian solar spirituality through qualified individuals and disciplined transmission.

This represents the pinnacle of the traditional doctrine of race in its practical application. It does not dismiss the need for intermediate steps. Only time will reveal the depth of the new myth's influence and the extent to which the Aryan idea can inspire creativity and unity not just within a nation, but across a family of peoples of common origin. If this sense of race awakens in the form of an Aryo-Western front, the struggles and crises threatening European civilization could find a positive and definitive resolution.

Metaphysical part:

The phrase “theos ek petras” holds significant meaning within the magical tradition. On one hand, it signifies the descent of the “heavenly light” into the dark, earthly realm, a process that is both degenerative and transformative. On the other hand, it represents an opportunity for the spiritual element to individuate and actualize itself. The human body, as a sophisticated organism, harbors a nucleus of qualified energy. Magical initiation does not aim to dissolve this nucleus into the undifferentiated flow of cosmic life but rather to strengthen and integrate it. Thus, initiation involves advancing this nucleus, not regressing it. In initiatory thought, the spirit is not something separate but immanent, requiring elevation from the depths of human reality (the “rock”). This reality is inherently divine, not by grace but by nature, hence the concept of the “generative rock” (akin to the Hermetic-Alchemical idea of the “material required in the Opus Magnum”) and the attribute of petrogenos (born from the rock) ascribed to Mithras, the Man-god, who emerges from the Earth rather than descending from Heaven.

The doctrine centers on the relationship between magical integration and the pursuit of immortality. Its premise aligns with positivism (as articulated by Kremmerz), which argues against the survival of personal consciousness. While certain elements of the human composite may survive or even reincarnate, the true personality, or soul, is seen as dissolving into a homogeneous mass upon death, akin to air dispersing in air. This view is shared by figures like Gurdjieff, who posits that most individuals lack a true personality even in life, existing as though already dead. Magical analysis, predating psychoanalysis, reveals that what is commonly called “personality” is merely the historical individual—a collection of tendencies, memories, and habits, largely unconscious and impersonal. Meyrink likens this to a “coral-like rock,” shaped by inherited instincts and thoughts. This perspective leads to the conclusion that the “soul” is often a mirage, and the spirits contacted in séances are not what they seem. Éliphas Lévi describes an abyssal current, driven by an eternal impulse, through which souls cyclically return and evolve until the emergence of the awakened man, the mage. These ideas echo traditional teachings on life as appetitus innatus, cycles, and spiritual yearning.

While these premises may appear materialistic, materialism is a necessary foundation for understanding the “supernatural” task of magic. The central question is: What lies beyond the historical individual? The problem of the “hereafter” is already present in the here-and-now. As Meyrink states, those who fail to see in this life will not see in the next. Immortality is equated with awakening—an interior growth beyond death, independent of external impressions and internal heredities. The “Awakened” are the true “Living,” free from the illusions that bind others. Meyrink further asserts that in the afterlife, none who were blind in life will see.

The magical perspective distinguishes itself by focusing not on the universal or divine but on the realization of the true personality. This aligns with Gurdjieff’s teachings, where magical discipline liberates the individual from collective influences, forging an independent spiritual form. This form is central to the esoteric pursuit of immortality. Kremmerz describes the initiate as emitting, at death, not an amorphous spirit but a sculpted, immaterial self—an eternal and indestructible being with integrated powers. Spiritists, he notes, mistakenly believe this transformation occurs naturally for all. Meyrink adds that true immortality belongs to the fully awakened man, who transcends gods and stars, existing beyond layers of illusion.

Magical ascesis involves progressively shedding the elements of the historical ego, with each detachment contributing to inner formation and growth beyond the ego. Kremmerz emphasizes “conscious neutrality”—a state of serene, balanced awareness, free from instinctive reactions and ancestral influences. Éliphas Lévi similarly advocates isolating oneself from earthly currents and enduring trials that test one’s mastery over elemental forces. The goal is to form an “extranatural agent,” a principle echoed in ascetic and initiatory traditions, including Buddhism, stripped of moral or religious trappings. This process of denudation and regression leads to the elimination of psychic strata, culminating in the awakening or “vision” that transcends human individuality. At this stage, the incorruptible core of the superpersonality emerges, potentially manifesting in a transformed corporeal form, no longer bound by nature.