periodic reset of civilizations

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.

“The Catholic Church, Nick Fuentes, and Christian Nationalism”

I hope the Pope hears the words “well done, good and faithful servant” in heaven

Me: typical slave mentality

“The Church exists to get souls to heaven”

Me: “Free heaven” doesn't exist. Slave morality clings to 'free heaven'—true transcendence demands aristocratic self-overcoming, the vertical ascent of the 'I' beyond the plebeian cycle of becoming.

Metaphysical part:

Buddhism’s ultimate ideal marks a decisive break from conventional religious conceptions—a fact Western minds often struggle to grasp. Whereas Western traditions typically envision paradise as a celestial survival of the individual, and only rare mystics speak of union with Being, Buddhism transcends even these notions. Its horizon aligns with traditional Hindu metaphysics, where divine worlds remain within samsara, and true immortality lies not in perpetuating individuality but in realizing the Unconditioned.

The Buddha explicitly rejects all identifications—with the body, the elements, the ego, the cosmos, divine hierarchies, and even the God of Being (Brahma). Notably, he condemns mystical union (unio mystica) as a limitation, a near-diabolical temptation obstructing the supreme Liberation.

How, then, can Buddhism be reduced to a sentimental, humanitarian morality—a shallow philosophy of suffering? Its true essence is metaphysical, accessible only to a select few. The canonical texts declare: “All the waters of the ocean have but one flavor, that of salt; so the sense of the whole of the Law is only one, that of liberation.”

Nirvana—or more accurately, the void (sunna)—defies definition, belonging to a realm beyond Being and Non-Being. Yet the marks of the Awakened One are unmistakable: he is the “lord of men and gods,” unconquered, a lion freed from fear and anguish. He sees past and future, heaven and hell, the temporal and the eternal. He is the “daring One,” free from passion, pride, and illusion—beyond good and evil, untouched by thirst or stain.

This is no path for the many. It is a razor’s edge, demanding exceptional vocation and strength. The doctrine itself warns against misinterpretation: like grasping a serpent wrongly, error brings destruction.

The degenerate forms of Buddhism—whether as a democratized morality or exoteric religion—are mere corruptions. The true doctrine stands as a testament to what a higher humanity can achieve.

Beyond Theism and Atheism

The crisis of the modern world extends beyond social decay—it is a spiritual crisis marked by the dissolution of traditional values. The West’s religious framework, particularly Christianity, has been reduced to a moralistic and exoteric shell, devoid of true metaphysical depth. Unlike other traditional forms, Christianity lacks an esoteric core, leaving it vulnerable to the assaults of nihilism and free thought.

The “death of God” proclaimed by Nietzsche refers only to the moral God—the anthropomorphic deity serving as a crutch for human weakness. This demise clears the way for a higher conception of the divine: an impersonal, transcendent principle beyond good and evil, as found in the nondual doctrines of Hinduism (Shiva’s dance, the identity of samsara and nirvana), Taoism, and Neoplatonism. The West, however, has largely lost these metaphysical horizons, reducing the sacred to sentimental devotion and moral dogma.

Even within Christianity, marginal currents—such as Joachim de Flore’s “Age of the Spirit” and the “Brethren of the Free Spirit”—hinted at a higher freedom beyond moral dualism. These echoes suggest that the true metaphysical core remains intact for those capable of perceiving it.

The modern nihilistic assault on the “other world” targets only its exoteric, moralistic distortion. The genuine transcendent dimension—where reality acquires absolute significance—persists untouched. For the higher human type, this realization means moving beyond both theism and atheism. God ceases to be an external problem; instead, transcendence is found within, as an immutable center amid chaos.

The existential challenge of modernity demands not passive suffering but active confrontation with adversity. As Seneca noted, the superior man proves himself in struggle. This strength derives not from mere individualism but from anchoring oneself in the transcendent principle—turning dissolution into an opportunity for awakening.

In this light, even the collapse of meaning can serve as a catalyst. Moments of disintegration may reveal, paradoxically, a “live center” beyond the chaos—an intimation of the eternal justification of all things. For those attuned to it, the crisis of modernity becomes the trial through which a higher order is affirmed.

Title: Inter-Racial Selection in the Mediterranean World
Tags: #RacialTheory #AryoRoman #FascistRace #SpiritualRacism #Evola

1. Nordico-Aryan Element as Central Reference: The Nordico-Aryan element is crucial for the purification and strengthening of the Italian people. It serves as a germinal cell for the emergence of a new type, the “Fascist man” and “Fascist race,” through active racism.
   
2. Race of the Soul and Spirit: The primary focus of racial purification lies in the soul and spirit, not just the body. Awakening an instinct to avoid undesirable unions is key, as this instinct formation belongs to active second- and third-degree racism.
   
3. Italian Racial Components: The Italian race comprises several elements, including the Nordic, Phalian, Dinaric, African-Mediterranean, and Pelasgic races. The most valuable element is the Nordico-Aryan, termed “Aryo-Roman.”
   
4. Undesirable Racial Mixing: The mixing of the Aryo-Roman element with the African-Mediterranean and Pelasgic elements should be avoided. Even mixing with the “westish” (Western) race is undesirable due to its negative influence on the soul.
   
5. Favorable Racial Mixing: Mixing the Aryo-Roman race with the Aryo-Germanic, Nordic, Dinaric, and Phalian races is beneficial. However, this pattern is only valid when a corresponding racial sensitivity is created.
   
6. Bourgeois Race as Anti-Race: The bourgeois race, characterized by mediocrity, conformism, and opportunism, is the true danger to the Italian people. It represents an anti-race that must be despised and isolated from.
   
7. Male Dominance in Racial Purity: Favourable crossbreeds are those where the male is of the Aryo-Roman race. When the female is of this race, a drop in the racial level typically occurs.
   
8. Instinct Over Rational Administration: Racial selection should not be a rational, controlled process but should arise from refined instincts of love and desire, guided by ethical sensibility and racial consciousness.
   
9. Rectification of the Soul: The rectification of race must address the soul, particularly in a bourgeois civilization that prioritizes superficial feelings and love, paralysing higher motives.
   
10. Bourgeois Civilization's Negative Impact: Bourgeois and materialistic civilization has created a society of conformity, making it difficult to discern the true racial nature of individuals, especially women, hindering proper racial unions.

INTER-RACIAL SELECTION IN THE MEDITERRANEAN WORLD

It is essential to avoid replacing one unilateral perspective with another. Recognizing the significant role of the Nordic-Aryan element in the origins of Italian and Roman greatness, as well as its presence in the current Italian stock as a “race of the body,” does not negate the need for selection, purification, and intensification. The Nordic-Aryan element should serve as a central reference point for the purification and strengthening of the modern Italian people, acting as a germinal cell from which a new type must emerge—a type that could rightly be termed the “Fascist man” or “Fascist race.” This is the task of active racism, which requires a clear identification of the various components of the “Italian race” and their rectification where they deviate from the ideal, both ancient and modern, tied to the luminous heritage of primordial solar traditions.

This process primarily concerns the race of the soul and spirit. Surgical interventions to prevent crossbreeding among heterogeneous types within the Italian breed would be ineffective without the corresponding inner transformation. The key is to awaken an instinct that spontaneously rejects undesirable unions—a task that falls under active second- and third-degree racism, which operates on the soul and spirit rather than the body.

From an external perspective, the primary racial components of the “Germanic race” include the Nordic, Phalian, Dinaric, Eastern (ostisch), Western (westisch), and East Baltic races. With the exception of the East Baltic and Eastern races, the others are also present in the “Italian breed,” alongside two major components: the “African-Mediterranean race” and the “Pelasgic race.” The African-Mediterranean race results from a mixture of Eastern and African Mediterranean elements with the Aryo-Mediterranean race, with the former predominating—a factor that contributed to the decline of the Roman Empire and was further reinforced during the Saracen period. The Pelasgic race, on the other hand, stems from the ethnic involution of ancient Aryo-Western or Atlantic-Western stocks in the Central Mediterranean.

The most valuable element in the Italian racial composition remains the Nordic-Aryan, which we propose to term “Aryo-Roman.” The least favorable mixtures to be avoided are those between the Aryo-Roman element and the African-Mediterranean element (particularly prevalent in southern Italy) or the Pelasgic element. Even mixing with the Western (westisch) racial component, present in Italy, is undesirable, primarily for spiritual rather than anthropological reasons. The Western racial type, dominant in French civilization since the Provençal period and present in England and western Germany, has a less negative influence in those regions due to the tempering effect of the Nordic race. In Italy, however, the introduction of Western blood could harm the Aryo-Roman core until a stronger racial and ethical consciousness is established. Favorable mixtures include those between the Aryo-Roman race and the Aryo-Germanic, Nordic, Dinaric, and Phalian races. These patterns, however, will only hold value once a corresponding sensitivity is cultivated.

In Germany, the predominance of the Eastern (estish) racial component is often linked to the bourgeois type—stereotypically fat, beer-drinking, round-headed, and conformist. While the Western component is weaker in Italy, the country suffers from a hypertrophied bourgeois race of body and soul, which Fascism identifies as a significant threat. This “anti-race” embodies mediocrity, opportunism, conformism, and a fear of responsibility. Those who identify with the Aryo-Roman ethos must reject this bourgeois race entirely, isolating themselves from its influence both physically and spiritually. Racial purity, in this context, demands absolute intransigence and a willingness to take social and political risks to oppose this “bourgeois race” wherever it appears.

Regarding the protection of the superior Aryo-Roman core and favorable crossbreeding, it is crucial to remember that the male type carries the racial essence. Favorable crossbreeding occurs when the man is of Aryo-Roman race; when the woman is of this race, a decline in type is likely.

It is important to clarify that this framework is not a call for a technocratic administration of unions or the suppression of spontaneity in love and desire. Rather, the goal is to cultivate refined instincts among the highest racial representatives of a people, ensuring that love and desire are guided by ethical sensibility and a higher sense of “race.” For example, women who are physically attractive but morally flawed—selfish, vain, or bourgeois—should be seen as belonging to “another race,” unsuitable for long-term unions or offspring. Physical traits, too, should alert a refined male instinct to racial incompatibility.

The rectification of race from the perspective of the soul is further complicated by bourgeois and materialistic civilization, which has elevated “feeling” and “love” to a paralyzing primacy, stifling higher motives. Additionally, bourgeois conformity in Mediterranean societies makes it difficult to discern the true racial and spiritual nature of a woman, a prerequisite for meaningful unions.

Metaphysical part:

Hindu Tantric iconography accentuates the authentic traits of the two principles. First, consider the image of Shakti dancing over Shiva's motionless body. Here, Shiva's stillness symbolizes the unchanging nature of the male principle. In Hindu religious art, his towering stature signifies his superior ontological status compared to Shakti, who is in motion. Second, the symbolism of Shakti and Shiva's union in viparita maithuna—where the male remains still while the female actively moves—further illustrates this dynamic. Western “activist” ideals have inverted the traditional notion that the true male principle is defined by “being.” This principle does not act, as it is sovereign and generates action without direct involvement. Thus, action, dynamism, and development, being non-self-sufficient, fall under the feminine element, nature, or prakriti, rather than under spirit, atman, or purusha. This represents active immobility versus passive activity, a truth forgotten by the activist West, which has lost sight of true virility.

In individual initiatory practices, a young woman must be consecrated, initiated, and instructed in mudras, the ritualistic and magical positions. These women, referred to as mudra, embody not only the physical positions during union but also the evocation of an inner power, aligning them with divine attributes or magical forms of divinity.

In the Samkhya tradition, the male principle, Shiva, is attributed a non-acting, originating role. He awakens Shakti and determines motion, but it is Shakti who truly acts, moves, and generates. This is symbolized in the sexual union where Shakti, made of flames, actively moves while embracing the divine male, made of light and bearing the scepter, who remains still. This viparita-maithuna, or inverted coitus, is prevalent in the sacred iconography of India and Tibet, particularly in yab-yum chudpa statuettes. In divine personifications, Shakti corresponds to Kali, the “black goddess,” often depicted as flames or surrounded by a fiery halo. Kali embodies the pre-form darkness and fire, representing an energy that transcends finite forms and limits, often manifesting as a destructive force.

Title: Law and Race – The Anti-Collectivist Concept of National-Racial Community
Tags: #Traditionalism #Race #Hierarchy #Anti-Collectivism #SpiritualRace #Volksgemeinschaft

1. Race Beyond Collectivism: The racial idea must reject collectivist interpretations, as they undermine the hierarchical and spiritual essence of race. Race is not synonymous with the egalitarian “people” or “nation” but signifies a higher, differentiated order.
   
2. Race as a Hierarchical Principle: True racial doctrine opposes the democratization of race, which erodes the privilege of blood and nobility. Race in its highest sense is a marker of spiritual and aristocratic superiority, not a common denominator for mass equality.
   
3. Personality Over Individualism: The concept of “personality” transcends liberal individualism. A “person” is integrated into a higher order of values, rooted in spiritual tradition and the race of the soul, not merely biological or naturalistic data.
   
4. Traditional Roman Law: Authentic Roman law embodies the dignity of the person, distinct from later decadent or liberalized forms. The principle of suum cuique (to each his own) reflects a hierarchical, anti-egalitarian legal order.
   
5. Race of the Soul and Spirit: The true racial community is defined by the race of the soul and spirit, not mere naturalistic belonging. It requires fidelity to higher ethical principles and a warrior-ascetic lifestyle, akin to ancient Orders.
   
6. Anti-Egalitarian Legal Differentiation: A hierarchical legal system must differentiate rights and privileges based on spiritual and racial qualities, rejecting the “immortal rights of man” as a democratic fallacy.
   
7. Männerbund Principle: The principle of virile political communities (Männerbund) represents a higher form of natural community, emphasizing discipline, fidelity, and heroic sacrifice over bourgeois individualism.
   
8. Fascist and National-Socialist Models: The Fascist Party and SS Corps exemplify attempts to create a new elite Order, embodying the race of the soul and spirit, and guarding the state against collectivist and egalitarian tendencies.
   
9. Combat as Differentiation: True racial differentiation emerges through combat, particularly the “greater war” against internal chaos and anti-race. This struggle refines and elevates the race of the soul and spirit.
   
10. Minority as Racial Ideal: The full realization of race is embodied only in a minority, as the masses cannot achieve the purity and spiritual adequacy required. The elite must lead, embodying the highest racial and spiritual ideals.
    

LAW AND RACE – THE ANTI-COLLECTIVIST CONCEPT OF NATIONAL-RACIAL COMMUNITY

The doctrine of race holds significant implications for the realm of law, but it is crucial to avoid misinterpretations. Many racist ideologies fail to transcend the dichotomy between individualism and collectivism, overlooking the higher concept of personality. From our perspective, any collectivist interpretation of race must be firmly rejected. The conflation of “race” with “nation” or “people,” while useful as a “myth,” becomes dangerous when it promotes equality among all members, erases privileges, and reduces everything to a common denominator. Such an approach risks democratizing the concept of race, undermining the hierarchical principles that once defined Europe.

Historically, race in its higher sense was associated with nobility, a concept that predated modern biology and racial theories. When race is equated with the “people,” this last bastion of hierarchy is destroyed, and the concept of blood or race is democratized. Some misguided attempts to reform law in a racist spirit, inspired by egalitarian and collectivist views, fail to recognize the true essence of race. These efforts often misinterpret ancient Aryan societies, ignoring their caste distinctions and hierarchical structures.

From a Roman legal perspective, a racial conception of law that lacks the notion of the “person” appears pre-legal. The “person” in Roman law is not the liberal individual but an individual integrated into a higher order of values, rooted in spiritual tradition and the race of the soul and spirit. This dignity, encapsulated in the principle of suum cuique (“to each his own”), is betrayed when individuals are reduced to mere members of a national-racial group, a state akin to pre-personality.

The traditional doctrine of race must uphold the principle of human inequality, ensuring it does not devolve into its opposite. As Paul De Lagarde suggested, being merely “human” is inferior to belonging to a nation or race, which in turn is inferior to being a “person.” The progression from humanity to nationality, race, and finally personality represents increasing degrees of value, dignity, and responsibility. The “person” is the foundation of a new, hierarchical, and organic order that transcends naturalistic and collectivist notions.

This vision aligns with the emergence of virile political communities, such as the Männerbundprinzip, which represent a higher form of natural community. The Fascist conception of the Party reflects similar values, elevating its members beyond mere nationality to a higher ethical and political responsibility. Where the race of the soul and spirit manifests, an even higher form of community emerges, reminiscent of the ancient Aryan elite.

In this context, the reappearance of a differentiated and hierarchical legal system, akin to ancient Aryan and Roman law, becomes conceivable. This system would reject the egalitarian “rights of man” in favor of an organic and differentiated conception of law. Examples of this tendency can be seen in the racial legislation of Italy and Germany, where distinctions between citizens, members, and guests reflect a hierarchical approach. The creation of political-military orders, such as the SS, and institutions like the Ordensburgen further exemplify this trend.

Ultimately, the concept of race must go beyond defensive measures against racial mixing or hereditary defects. It must recognize that the ideal of race is fully realized only in a minority, embodying the perfect unity of body, soul, and spirit. Combat, especially the inner struggle against chaos and anti-race, differentiates and creates hierarchy, affirming the true essence of race in its highest form.

Metaphysical part:

The military defeats suffered by the Crusaders, after initial surprise and confusion, served to purify the Crusades of any materialistic remnants, shifting focus to the inner rather than the outer dimension, to the spiritual rather than the temporal. By likening the unfortunate outcome of a Crusade to an unnoticed virtue—rewarded only in the afterlife—people learned to see beyond mere victory or defeat, placing their values in the ritual and sacrificial aspect of action as an end in itself. This action was performed independently of visible earthly results, as an offering aimed at deriving the life-giving “absolute glory” from the sacrifice of the human element.

Thus, in the Crusades, we see the recurrence of themes such as: “Paradise lies under the shade of the swords,” and “The blood of heroes is closer to God than the ink of philosophers and the prayers of the faithful.” The concept of immortality as the “island of heroes” or “court of heroes” (akin to Valhalla) also emerges. This reflects the same spirit that animated warriors in Zoroastrian dualism, where followers of Mithras equated their cult with military service. Initiates swore an oath (sacramentum) similar to that of soldiers, joining the “sacred militia of the invincible god of light.”

Furthermore, the Crusades achieved a realization of universality and supernationalism through asceticism. Leaders and nobles from diverse lands united in a sacred enterprise, transcending their individual interests and political divisions to forge a European solidarity rooted in the ecumenical ideal of the Holy Roman Empire. The strength of the Crusades lay in chivalry, a supernational institution whose members, bound by unconditional loyalty, fought for principles beyond national borders. Pope Urban II described chivalry as a community that “appears wherever conflict arises, spreading the terror of their weapons in defense of honor and justice,” expecting it to answer the call to holy war. Here, the inner and outer dimensions converged; the holy war offered individuals the experience of meta-individual action, while the unity of warriors for a higher purpose expressed the overcoming of particularities, an ideal already embodied by the Holy Roman Empire.

The universality linked to asceticism and pure spiritual authority forms the foundation of an invisible traditional unity, transcending political divisions within a civilization informed by the cosmic and eternal. When this universality combines with “universality as action,” it culminates in the supreme ideal of the empire—a unity both visible and invisible, material and spiritual. Heroic asceticism and the untameable warrior vocation, guided by a supernatural direction, are essential for reflecting this inner unity in the outer unity of a social body organized and unified by a conquering stock.

In contrast, modern civilization has degraded the concept of war. The warrior, once fighting for honor and the right of his lord, has been reduced to the mere “soldier,” stripped of transcendent or religious elements. Fighting on “the path to God” is dismissed as medieval fanaticism, while “patriotic” and “nationalistic” ideals are glorified, only to be unmasked as tools of irrational, materialistic, and destructive forces. The rallying cry of “country” often concealed plans of annexation, oppression, and monopolistic interests. Heroism became a hollow term, as soldiers faced war not as a path to transfiguration but as a regression to savage instincts and reflexes, far removed from the heroic ideal.

Nationalism offered a surrogate for the traditional ideals of spiritual and heroic universality: imperialism. While seizing another's goods is condemned in society, such actions between nations were legitimized and even consecrated, forming the basis of the “imperialistic” ideal. Nations justified expansion through fabricated needs, such as demographic growth or overproduction, leading to military expeditions that pale in comparison to the barbaric invasions of the past. These modern conflicts, cloaked in rhetoric of “humanity,” “democracy,” and “self-determination,” reveal a cynical will to power driven by international capitalist and collectivist forces. War has become mechanized and dehumanized, pitting machines against men, with rational systems of mass extermination leaving no hope or escape. In contrast to the “medieval superstition” of holy war, modern civilization glorifies the mass sacrifice of millions, stripped of their vocations and reduced to “cannon fodder,” as a sign of “progress.”

Title: Race and Death: The Supra-Terrestrial Destiny of Personality
Tags: #Traditionalism #Race #AryanIdeals #SpiritualHeredity #TelluricRace #Dharma #Devayana #Pitryana #DoubleHeredity #Supernatural

1. Race Beyond Biology: Race is not merely a biological or earthly entity but transcends into the spiritual and supernatural realms. It is a mistake to limit race to a purely materialistic or historical framework, as this denies the higher, supra-terrestrial destiny of the individual.
   
2. Telluric vs. Aryan Ideals: The “telluric” conception of race, which confines it to earthly survival and bloodline continuity, is a limited and inferior perspective. It aligns with the “way of the South” (pitryana), opposed to the Aryan “divine way of the North” (devayana), which seeks supernatural perfection.
   
3. Double Heredity: Personality is shaped by both horizontal (biological) and vertical (spiritual) heredity. True race is not reducible to mere biological inheritance but is a manifestation of a higher, transcendent principle.
   
4. Personality and Race: While race provides the material for personality's expression, personality itself is not bound by race. It can transcend racial limitations, achieving a supernatural state of perfection beyond earthly constraints.
   
5. Aryan Law and Duty: Ancient Aryan traditions emphasize the fulfillment of earthly duties (dharma), including procreation and active life, as a prerequisite for spiritual liberation. The firstborn, as the “son of duty,” symbolizes this obligation to race and lineage.
   
6. Vertical Procreation: True duty extends beyond horizontal procreation (earthly descendants) to vertical procreation (spiritual ascent). This upward direction aligns with the Aryan ideal of supernatural fulfillment.
   
7. Active and Contemplative Life: Aryan law prescribes a balance between active life (fulfilling earthly duties) and contemplative life (asceticism and spiritual pursuit). This dual path ensures both racial continuity and spiritual transcendence.
   
8. Death as Accomplishment: For those who achieve the summit of personality, death becomes a telos—a fulfillment and a gateway to a new, supernatural birth. This contrasts with the dissolution of mediocre beings into the collective vitality of race.
   
9. Mediocrity and Dissolution: Those who fail to fulfill their earthly and spiritual duties are destined to dissolve into the collective, terrestrial substance of race, surviving only in a relative sense through their descendants.
   
10. Supreme Aryan Ideal: The highest Aryan teaching affirms the supernatural end of personality as the ultimate driving force. This ideal elevates race to its highest potential, beyond which lies spiritual liberation and transcendence.
    

RACE AND DEATH.

We now pause to clarify, based on the preceding explanations, the limits of personality as it pertains to race. From a traditional perspective, it is unacceptable to view race as merely a biological, historical, or earthly entity, and to claim that it is the ultimate end of all beings belonging to it—that there is nothing superior to race, that race is the source of all value, and that the idea of a supra-terrestrial destiny for the individual is illusory and harmful: “to remain true to the earth and the race.” This conception, which we have critiqued before, is particularly suited to a telluric race, as only such a race could consider such limited horizons as absolute. This telluric vision also aligns with the “neo-pagan” racist belief that the only conceivable immortality is survival through blood and earthly descent.

While such positions today often carry practical and political weight, aiming to consolidate racial unity and focus individual spiritual energies on temporal and historical duties, it is important to note that ancient Aryan civilizations achieved greatness without relying on these myths. Instead, they recognized higher truths. The telluric conception of race aligns with the pitryana, the “way of the South,” which stands in opposition to the devayana, the “divine way of the North,” which embodies the highest Aryan ideal.

This ideal is also connected to the theory of “double heredity.” Personality is not confined to historical-biological or horizontal heredity; it is a principle that, while manifesting through race, transcends it. Recognizing race does not diminish personality; rather, race provides the living, articulated matter for personality's specific expression and action. This relationship is dynamic, as individuals also influence race and heredity, shaping the substance in which they manifest. This interplay leads to inter-racial differentiation and varying degrees of purity and completion among types, a topic we will revisit in the context of social influences.

When a supreme equilibrium is achieved—balancing the tripartite components of true race—personality reaches a summit on the horizontal, earthly plane. Beyond this, personality is “free” and can pursue supernatural perfection. This aligns with the ancient Aryan conception, also reflected in medieval Western ideas, where the Dharma prescribes adherence to earthly laws—race, caste, etc.—until complete adequacy is achieved. This includes ensuring offspring, as life received at birth must be passed on before death. After fulfilling these duties, one may retire to an ascetic-contemplative life. The Iranian-Aryan adage emphasizes that true duty involves not only horizontal procreation but also vertical ascent.

In Western religion, these ideas have been muddled, with a sharp divide between active and contemplative life, often neglecting traditional solutions where the supra-mundane law complements the mundane. More harmful, however, are the telluric racial ideas, which, if taken seriously, would distort the traditional Aryan teachings. According to these teachings, the supernatural end and dignity of personality serve as the driving force for creative expression within the framework of race, elevating race to a limit beyond which personality transcends, making death an accomplishment (telos) and a new birth—the third birth of Indo-Aryan doctrine.

Only those who fail to fulfill their earthly duties—mediocre beings—may be thought to have no afterlife, dissolving back into the collective vitality of race and surviving only in a relative sense through blood and heredity, passing on their unfulfilled tasks to others.

Metaphysical part:

In the context of a living tradition, castes represented the natural “place” where analogous wills and vocations converged on the earthly plane. Hereditary transmission, regular and closed, forged homogeneous groups sharing organic, vitalistic, and even psychic proclivities, enabling individuals to develop their prenatal dispositions within human existence. The caste did not “give” the individual their nature; rather, it provided the opportunity to recognize or remember their inherent nature and prenatal will, while also offering an occult heritage tied to blood, allowing for harmonious realization. The caste's characteristics, functions, and duties served as guidelines for the regular development of one's potential within an organic social system. In higher castes, initiation awakened supernatural influences, completing this process. The ius of the individual—those inherent rights and prerogatives tied to traditional articulations—ensured harmony between transcendental will and human heredity, allowing each person to find a social condition aligned with their nature and deepest attitudes, protected from confusion and prevarication.

When personality is not fixated on the ephemeral principle of human individuality, which leaves only a “shadow” at death, this becomes natural and evident. Achievements in life hold no higher meaning if they fail to actualize the prenatal will tied to one's birth—a will that cannot be easily altered by temporary, arbitrary decisions. Understanding this reveals the necessity of castes. Modern man, recognizing only the empirical self that begins at birth and ends at death, loses contact with the forces behind his birth and the nonhuman element within him, which exists beyond birth and death. This element, the “place” for what may be realized beyond death, provides an incomparable sense of security. Once this rhythm is broken, disorderly, inorganic activities dominate, driven by temporal motivations, passions, and vanity. “Culture” ceases to be a means of actualizing one's being through commitment and faithfulness, becoming instead a locus for “self-actualization” rooted in the shifting sands of the empirical self. Equality and the right to be anything one chooses are championed, with no acknowledgment of deeper differences tied to nature and inner dignity. Physical heredity, now incomprehensible, is endured or enjoyed as fate's caprice, while personality, blood traits, and social vocation grow discordant, leading to inner and outer conflicts. Legal and ethical perspectives promote leveling, equal rights, and a uniform social morality, disregarding individual natures and dignities. The “overcoming” of castes and traditional orders signifies this destruction. Modern man enjoys boundless “freedom,” but his illusions and restlessness know no limits.

The freedom of traditional man was different. It lay not in discarding but in rejoining the deeper vein of his will, tied to the mystery of his existential “form.” Birth and the physical element reflect the resultant of forces at work in one's birth—the direction of the stronger force. Minor inclinations, swept away, may correspond to talents and tendencies distinct from one's organic preformation and caste duties. Such contradictions were exceptions in a caste-regulated society but become predominant in societies without castes, where no law gathers or shapes talents for specific functions. This leads to existential and psychic chaos, condemning most to disharmony and social tension. Traditional man, though possessing a margin of indetermination, used it to emphasize self-knowledge and self-realization, eliminating this margin through inner transformation. Discovering and willing the “dominating” trait of one's form and caste, transforming it into an ethical imperative, and actualizing it ritually through faithfulness, freed one from earthly ties—instincts, hedonism, and material concerns. This view underpins the caste system's stability and closeness.