periodic reset of civilizations

May 5, 2025

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

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

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

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

Metaphysical part:

On the Secret of Decay

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

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

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

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

This raises a dual question:

How did this degeneration occur? The evolutionary doctrine contains a logical flaw: the higher cannot emerge from the lower, nor the greater from the lesser. Similarly, the doctrine of involution faces the challenge of explaining how the higher can fall. Analogies, such as a healthy person falling ill or a virtuous individual turning to vice, offer superficial explanations but fail to address the deeper metaphysical issue.
How does the decay of one cultural cycle spread to others? It is not enough to explain the collapse of ancient Western civilization; one must also account for the global dominance of modern culture and its ability to divert other peoples from their traditional paths. Material and economic conquests alone cannot explain this phenomenon, as they are often accompanied by deeper cultural and spiritual influences. The traditional hierarchical view of culture and the state, which emphasizes the presence of the Spirit in the world, suggests that material conquests signal a spiritual weakness or retreat in the conquered cultures. The West, where this crisis reached its peak, delivered a knockout blow that brought down other civilizations whose traditions had already weakened.

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

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

May 5, 2025

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

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

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

First Steps Toward the Experience of the “Subtle Body”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Metaphysical part:

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

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

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

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

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

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

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

May 3, 2025

Title: The Initiatic Doctrine of Immortality: Beyond the Illusion of the “Soul”
Tags: #Tradition #Initiation #Immortality #Self #Karma

Rejection of the “Immortal Soul” – The religious notion of an inherent “immortal soul” is illusory; true immortality is a possibility, not a given.
Eternal Principles ≠ Immortality – Even if eternal principles exist in man, without conscious activation, they are irrelevant to the Self’s immortality.
Self as Consciousness – The Self is consciousness; when consciousness extinguishes, the Self ceases, regardless of any surviving “principles.”
Atman vs. Empirical Self – The human “self” is merely a reflection of the transcendent Atman; death is the reabsorption of this reflection, not survival.
No Continuity in Reabsorption – Reintegration into the Absolute is tantamount to dissolution—only initiation bridges the gap consciously.
Karma as Impersonal Residue – What survives death is not a “soul” but karma, an impersonal force shaping future formations within samsāra.
Flame Metaphor – Karmic continuity is like one flame lighting another—no identity persists, only causation.
Superior Principle Manifestations – Multiple existences may be attempts by a higher principle to perfect itself, not “reincarnations” of the same self.
Assault Waves of the Army – Like waves in a battle, each existence is a separate attempt; success belongs only to the one that achieves reintegration.
The Awakened One – Only the being who achieves initiatic reintegration transcends the cycle, becoming the “perfect button” cast from the failures of prior forms.
No consolation, no religion—only the hard doctrine of the Self.

The Initiatic Doctrine of Immortality: An Evolian Perspective

Critics argue that denying the common religious notion of an “immortal soul” goes too far, insisting that eternal principles exist within man regardless of conscious realization. However, from the initiatic standpoint, if these principles remain unrealized—unactivated and unassimilated by the Self—they are, for all practical purposes, nonexistent. This is no different from the materialist’s consolation that, though the soul perishes, matter endures.

The Self is not an object like a table, which exists independently of awareness. The Self is consciousness; its very being depends on self-awareness. When consciousness extinguishes, so does the Self. What persists—whether eternally or materially—is no longer that Self.

Doctrinally, we acknowledge a transcendent Self (atman, purusha), of which the human “self” is but a reflection. The dissolution of the individual “soul” at death can thus be understood as the reabsorption of this reflection into its source. Yet, without conscious reintegration—the very aim of initiation—this amounts to annihilation, for there is no continuity between the reflected and the absolute Self.

As for post-mortem survival, what remains is karma—impersonal forces within samsāric existence. Karma is not immortality; it is the causal residue of actions, generating new beings without preserving self-identity. Like a flame igniting another flame, the fire is the same, but the flame is not.

A more meaningful initiatic perspective considers multiple existences as successive manifestations of a single higher principle striving toward perfection. These are not reincarnations but distinct attempts—like assault waves in battle, each advancing or retreating until one achieves the goal. The perfected being, the “Awakened One,” represents the culmination of this process: the reintegration of consciousness with its transcendent source.

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 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.

May 2, 2025

In the Evolian perspective, dualistic conceptions like the Christian opposition between “flesh” and “spirit” are rejected as decadent and degenerate. True Tradition upholds an immanent transcendence, where spirit and matter are not in conflict but integrated within a hierarchical order. Christianity's moralistic division reflects a fall from the primordial, aristocratic worldview, replacing it with a slave morality that denies the sacredness of life and the virile affirmation of the superior man. The Evolian stance affirms the unity of existence under the absolute principle of the Unconditioned, beyond all petty moralisms.

Some Ghoul: I'm about as white as it gets, my friend. 🤷🏻‍♂️ 44% England & Northwestern Europe 31% Scotland 16% Germanic Europe

Me: lol! Ancestry is not mere biology—it is a metaphysical legacy of higher principles. Your true lineage is of the spirit, not the prison of material determinism. idiot

Metaphysical part:

The Two Paths in the Afterlife

The Naturalistic Order: Dissolution into the Totem

The Heroic Path: Olympian Immortality

The Ritual Struggle Against the Infernal

Family & Ancestry #SacralAncestry #MetaphysicalLineage #TraditionalFamily #AncestralCult #BeyondBlood #SpiritualKinship #EternalHousehold #ReligiousAncestry #DivineInheritance #AgainstMaterialism

May 1, 2025

Title: The Path of Awakening: A Traditionalist Perspective Tags: #Traditionalism #SpiritualAwakening #Evola #Esotericism #SelfMastery #Immortality #Metaphysics #Initiation #HigherConsciousness #Mysticism

The Illusion of the Beginning: The search for a “beginning” is a distraction. True awakening begins when one rejects the preconceived notion of seeking and instead embraces the present moment as the eternal starting point. Life offers infinite beginnings, but most remain trapped in the illusion of linear time.
The Body as a Coral Reef: The physical body is a construct of accumulated thoughts and habits, a barrier to spiritual liberation. To awaken, one must dissolve this “reef” and return to the primordial state of pure spirit.
The Net of Sleep: Humanity is ensnared in a self-woven net of sleep and dreams. To be awake is to transcend this state, recognizing that most live as “cattle to the slaughter,” unaware of their divine potential.
The First Step of Awakening: The initial step is simple yet profound: to declare, “Now I am awake!” This momentary realization reveals the stupor of ordinary existence and marks the beginning of the journey from slavery to mastery.
The Rituals of Awakening: Ancient rituals—vigils, cold baths, and ascetic practices—are external remnants of a deeper, lost tradition of awakening. They are not ends in themselves but signposts pointing toward the inner path.
The Ladder of Awakening: Awakening is a gradual ascent, with each step representing a higher state of consciousness. The lowest rung is genius; the highest remains unknown to the masses, reserved for the initiated.
The Battle with the Body: The physical body is the first adversary on the path. It resists awakening with every weapon at its disposal—muscle tension, restless thoughts, and primal urges. Mastery over the body is not the goal but a necessary step toward spiritual autonomy.
The World of Ghosts: As one progresses, the world reveals itself as a realm of ghosts—thoughts and illusions given form. These apparitions must be seen for what they are: projections of the mind, not external realities.
The Immortal Self: The ultimate goal is the realization of the immortal Self, the true “I” that transcends death and time. This Self is the only God, the source of all power and wisdom. External deities are but reflections of this inner reality.
The Pagan Path: The path of awakening is inherently pagan, rejecting the servile mentality of organized religion. It calls for self-deification, the transformation of the individual into a god, free from external dogma and limitation.

This path is not for the faint-hearted. It demands absolute commitment, unwavering resolve, and the courage to face the solitude of true awakening. Those who succeed become lords of their own destiny, transcending the cycle of birth and death.

The Path of Awakening According to Gustav Meyrink

The beginning is what man lacks. It is not that it is difficult to find, but the preconceived notion of having to find it becomes the obstacle. Life offers a new beginning at every moment, yet we fail to recognize it because we do not ask, “Who am I?” If we were to take this question seriously, a new day would dawn, and the thoughts that have infiltrated our souls would perish.

Our body, likened to a coral reef built over millennia, is the dwelling place of these thoughts. To reach the open sea of awakening, we must break through this reef and dissolve it back into the spirit from which it originated.

Awakening is the key to overcoming lower nature, a power rusted since the Flood. To be awake is everything. Yet, man is ensnared in a self-woven net of sleep and dreams. The thicker the net, the deeper his slumber. Those trapped in it live like cattle to the slaughter, indifferent and thoughtless.

The first step toward awakening is simple, yet the misled have forgotten how to take it, paralyzed by inherited crutches. To awaken, one must firmly declare, “NOW I AM AWAKE!” This realization reveals the stupor of the previous state, marking the first step on the long journey from slavery to omnipotence. Walk from one awakening to the next, leaving behind pestering thoughts that can no longer reach you.

When awakening permeates the body, sorrows fall away like dead leaves. The rituals of Jews, Brahmins, Buddha’s disciples, and Christian ascetics are but crystallized remnants of a temple dedicated to awakening. The sacred scriptures of all peoples carry the scarlet thread of this secret doctrine. To overcome death, whose armor is sleep and dullness, one must climb the ladder of awakening, whose lowest step is called “genius.” The highest steps remain unknown to the multitudes.

The first enemy on this path is the body, which fights against awakening until the day of eternal awakening arrives. Then, even the body’s sleep vanishes, and the universe becomes subject to you. Miracles can be performed at will, without waiting for a cruel God’s grace.

Those who see the earth as a prison unconsciously evoke the world of ghosts. On the path of awakening, these ghosts are recognized as thoughts made visible. The most terrifying transformation occurs when the people around you, even your own body, appear as larvae. This is the solitude of the “Snake of the spiritual world,” where two lives must be grafted onto one for awakening to occur.

The key to awakening lies in becoming aware of one’s “form of the Self,” even in sleep, and discovering the narrow crack of consciousness between waking and deep sleep. The struggle for immortality is a battle for control over the sounds and ghosts within us. The scriptures of all peoples speak of this new Kingdom, awakening, victory over the body, and solitude. Yet, a bridgeless abyss separates us from those who believe in a future day of judgment. We know that awakening separates the lords from the slaves, for the sleepers cannot understand the awakened.

The path begins with the body. Detach from it, not to abandon it, but to separate light from heat. The body rebels with brute force, seething blood, and swarms of thoughts. To escape these, take refuge in a higher degree of awakening, a constant and cautious proceeding with feelings and iron resolution. Beyond this lies the domain of ghosts, thoughts in visible form. When you find the deeper meaning in these larval beings, everything taken from you will be returned a thousandfold.

The path leads to the threshold of maturity, where you may receive prodigious forces or enter eternal peace. In either case, you will have become a phoenix.

One who holds the key of magic remains on earth to rally the called. He is the Wandering Jew, Elijah, or John the Evangelist, a being who has transformed his body into spirit. The only true immortal is the awakened man, who endures when stars and gods disappear. This path is pagan, for what a religious man believes about God is a state he could achieve if he believed in himself. Pray to your invisible Self, the only God who can answer. When it appears, it will cast a shadow, revealing your true nature.

Metaphysical part:

The late John Dewey was hailed by the American press as the epitome of American civilization, and rightly so. His theories encapsulate the vision of man and life that underpins Americanism and its “democracy.” At their core, these theories assert that anyone can become whatever they desire, limited only by technological means. They reject the notion of inherent nature, claiming that differences between individuals are merely matters of qualification, not essence. This ideology fosters the “self-made man” in a society devoid of tradition, promoting egalitarianism and erasing natural hierarchies. In such a framework, terms like “superior” and “inferior” lose meaning, and respect for organic distinctions vanishes.

American society, built from scratch, is mechanistic rather than organic. Appearances are masks, not reflections of true identity. Despite their “open-mindedness” and “individualism,” Americans lack inner form. Their individualism belongs to the realm of quantity, not quality or hierarchy. They embody the antithesis of Descartes' “I think, therefore I am”—Americans do not think, yet they exist. Their puerile, primitive minds are open to standardization, lacking the depth and structure of higher civilizations.

In superior civilizations, such as the Indo-Aryan, those without a defined form or caste would be pariahs. America, in this sense, is a society of pariahs. Modern pariahs, however, seek dominance rather than submission, aspiring to impose their will globally.

The myth of America as a “young nation” with a “great future” is tied to the idea of progress. Yet, history is cyclical, not linear. The most recent civilizations are not necessarily superior; they may be decadent. America represents the final stage of modern Europe, embodying the reductio ad absurdum of Western civilization's negative aspects. What exists in diluted form in Europe is magnified in America, revealing cultural and human regression. The American mind is regressive, confined to the immediate and simplistic, devoid of higher sensibilities. Life in America is mechanistic, with the sense of “I” existing solely at the physical level.

American Morality

The celebrated “sex appeal” of American women is largely a media construct. Studies reveal that many young American women lack strong sexual feelings, seeking fulfillment through narcissism, exhibitionism, and a sterile cult of health. American women are often frigid and materialistic, viewing relationships in transactional terms. Divorce laws favor women, who readily seek better opportunities.

“Our” American Media

Americanization is pervasive in Europe, particularly in post-war Italy. While communism poses a direct threat, Americanization insidiously infiltrates, reshaping mentalities and customs. Italians, abandoning their cultural heritage, look to America as a model of modernity. This servility degrades European identity, as American standards dominate.

Even Italian radio has succumbed to Americanization, catering to the most degenerate tastes. The “do your own thing” ethos intoxicates the masses, eroding discernment and identity.

The Industrial Order in America

Capitalism in its late phase reduces man to a mere factor of production. In America, the focus on labor relations masks a deeper exploitation. Studies of human behavior in industry aim to maximize productivity, not to address genuine human concerns. Employees are manipulated through psychological techniques, their private lives scrutinized to ensure compliance.

American “Democracy” in Industry

The disparity between American political ideology and economic reality is stark. Businesses operate as hierarchical pyramids, far removed from democratic ideals. The managerial elite grows increasingly autocratic, mirroring the concentration of power in American society. The myth of America as a land of opportunity fades as specialization and qualifications limit upward mobility.

American “democracy” serves as a tool for oligarchic control, masking the reality of indirect domination. The tension between ideology and reality may lead to significant developments, exposing the true nature of American “democracy.”

May 1, 2025

In alchemical and Gnostic traditions, the “Whore” embodies the passive, humid principle—receptive to all forms without discrimination. When the active, fiery initiatic principle acts upon it, this chaotic potential is transformed and fixed, giving rise to the regenerated being. This transmutation is symbolized by the “Virgin,” who tramples the lunar-serpentine nature (her former state) and bears the Divine Child—the perfected essence. The Virgin here is not moralistic purity but the Hermetic Virgin.

The Whore: Passive Chaos and the Lunar-Subterranean Principle

The “Whore” symbolizes the unformed, telluric (earthly) principle—bound to the cycles of generation and decay. She is the Materia Prima in its raw, undifferentiated state: indiscriminate, mutable, and ruled by the Moon (the passive, reflective force).

Virgin mother and her child #VirginMother

May 1, 2025

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.

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.

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.

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.

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.

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.

April 30, 2025

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.

April 30, 2025

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

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.
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.
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.
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.
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.
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.
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.
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.
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.
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:

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.
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.

April 29, 2025

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

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.
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.
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.
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.
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.
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.
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.
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.
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.
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.