“Conflating Christianity with Catholicism; two things diametrically-opposed. It's to be expected from an ignorant simpleton intent on hating Christ. Willful ignorance, at its best.”

Me: Typical tribal mentality, clinging to a chthonic cult of abandonment. Christianity is inherently degenerate; the only remnant of value in Catholicism is its preservation of rites (though devoid of true understanding). Beyond that, Christianity offers nothing valuable—only the production of ghouls, destined for reintegration into the Earth’s primordial forces, their true origin.

Metaphysical part:

Title: The Subversion of Rome: Christianity’s Dissolutive Role in the Western Tradition
Tags: #Rome #Christianity #Decadence #SpiritualSubversion #ImperialDecline #MetaphysicalWar #AntiTradition #KaliYuga #Evola #Traditionalism

1. Decline of Roman Virtus – Christianity accelerated the erosion of Roman virtus, replacing the heroic and patrician ethos with a morality of humility, sin, and passive salvation.
   
2. Asiatic and Semitic Influences – The religion emerged from Judaic messianism and Eastern cults, importing a spirituality of suffering, egalitarianism, and divine abasement alien to the Roman-Indo-European spirit.
   
3. Rejection of Imperial Sacrality – Christians refused the sacrum of the Empire, denying the fides owed to Caesar and undermining the unity of spiritual and temporal authority (regnum et sacerdotium).
   
4. Dualism and Deconsecration – Christian supernaturalism severed nature from the divine, demonizing the ancient cosmic religion and fostering an asceticism hostile to life and hierarchy.
   
5. Anti-Heroic Pathos – Early Christianity stigmatized the active, warrior-aristocratic ideal, replacing it with a slave morality of redemption through suffering and grace.
   
6. Egalitarian Subversion – The doctrine of universal brotherhood negated the Roman principle of organic hierarchy, laying the groundwork for later democratic and collectivist degenerations.
   
7. The Feminine Devolution – The cult of the “Mother of God” revived chthonic, telluric religiosity, contrasting with the Olympian, masculine spirituality of Rome’s origins.
   
8. Imperial Degeneration – Even as the Caesars upheld solar and liturgical symbolism, their power waned amid Christian infiltration, which corroded the last remnants of traditional legitimacy.
   
9. The Ass as Symbol – The ass, an infernal emblem in multiple traditions, accompanied Christ’s mythos, signaling Christianity’s role as a dissolutive force in the Roman cosmos.
   
10. The Kali Yuga Acceleration – Christianity epitomized the Dark Age’s inversion, exalting the lowest human type (the sinner, the outcast) and dismantling the last structures of the ancient sacred order.
    Conclusion: Rome fell not merely from external pressures but from an internal spiritual betrayal—Christianity severed the West from its transcendent roots, setting the stage for centuries of decline. Only a return to the Imperium of the Spirit can reverse this dissolution.
    

The rise of Christianity signaled the onset of irreversible decline. Rome, once a sacred and virile civilization rooted in ius, fas, and mos, had severed itself from its primordial Atlantic and Etruscan-Pelasgian origins, crushing the remnants of Southern decadence and resisting foreign cults. Yet, despite its earlier resistance, Rome succumbed to the Asiatic tide—mystical, pantheistic, and effeminate cults that eroded its inner virtus and corrupted its imperial essence.

The Caesars, rather than reviving the Roman spirit through hierarchy and selection, imposed a sterile centralization, dissolving distinctions of rank and citizenship. The Senate’s decline mirrored the empire’s disintegration, as the imperial idea—though still sacred in form—became a hollow symbol, carried by unworthy hands. Even those with traces of ancient Roman dignity, like Julian, could not reverse the decay.

The imperial age was marked by contradiction: while its theology of kingship grew more refined—evoking solar symbolism, divine laws, and liturgical consecration—the reality was one of chaos. The Caesars were hailed as bringers of a new Golden Age, their adventus likened to a mystical epiphany, their rule tied to cosmic signs. Yet this sacred façade could not mask the empire’s inner collapse—a descent into leveling, cosmopolitanism, and spiritual ruin.

This was but a fleeting light in an era dominated by dark forces—passions, violence, and betrayals spreading like a plague. Over time, the situation grew ever more chaotic and bloody, despite occasional strong leaders who imposed order on a crumbling world. Eventually, the imperial function became merely symbolic; Rome clung to it desperately amid relentless upheavals. Yet, in truth, the throne stood empty. Christianity only deepened this disintegration.

While primitive Christianity contained diverse elements, we must not overlook their fundamental opposition to the Roman spirit. My focus is not on isolated traditional fragments within historical civilizations, but on the overall function and direction of these currents. Thus, even if traces of tradition persist in Christianity—particularly Catholicism—they do not negate its essentially subversive nature.

We recognize the ambiguous spirituality of Judaism, from which Christianity emerged, as well as the decadent Asiatic cults that aided its spread beyond its origins.

Christianity’s immediate precursor was not traditional Judaism but rather prophetic currents dominated by notions of sin and expiation—a desperate spirituality that replaced the warrior Messiah (an emanation of the “Lord of Hosts”) with the suffering “Son of Man,” a sacrificial figure destined to become the hope of the afflicted and the object of an ecstatic cult. The mystical figure of Christ drew power from this messianic pathos, amplified by apocalyptic expectations. By proclaiming Jesus as Savior and rejecting the “Law” (Jewish orthodoxy), early Christianity embraced themes intrinsic to the Semitic soul—themes of division and decline, antithetical to true tradition, particularly the Roman one. Pauline theology universalized these elements, severing them from their origins.

Orphism, meanwhile, facilitated Christianity’s spread not as an initiatory doctrine but as a profanation akin to Mediterranean decadence—centered on “salvation” in a demotic, universalist sense, detached from race, caste, and tradition. This appealed to the rootless masses, culminating in Christianity’s crystallization as an antitraditional force.

Doctrinally, Christianity is a degenerate Dionysianism, appealing to irrationality rather than heroic or sapiential ascent. It substitutes faith for initiation, feeding on the anguish of a fractured humanity. Its eschatological terror—eternal salvation or damnation—deepened this crisis, offering only the illusory liberation of the crucified Christ. Though bearing traces of mystery symbolism, Christianity debased it into sentimental mysticism, reducing the divine to human suffering.

Unlike the Roman and Indo-European spirit, which upheld divine impassibility and heroic distance, Christianity embraced a pathetic soteriology—the dying god of Pelasgic-Dionysian cults, now absolutized (“I am the way...”). The virginal birth and Marian cult further reflect the Great Mother’s influence, antithetical to Olympian virility. The Church itself adopted the Mother archetype, fostering a piety of abjection—prayerful, sin-conscious, and passive.

Early Christianity’s hostility toward virile spirituality—denouncing heroic transcendence as pride—confirms its emasculated nature. Even its martyrs, though fanatical, could not redeem Christianity’s essence: a lunar, priestly decline.

Christian morality reveals clear Southern and non-Aryan influences. Whether equality and love were proclaimed in the name of a god or a goddess matters little—this belief in human equality stems from a worldview antithetical to the heroic ideal of personality. Such egalitarianism, rooted in brotherhood and communal love, became the mystical foundation of a social order opposed to the pure Roman spirit. Instead of hierarchical universality—which affirms differentiation—Christianity promoted collectivity through the symbol of Christ’s mystical body, an involutive regression that even Romanized Catholicism could not fully overcome.

Some credit Christianity for its supernatural dualism, yet this derives from Semitic thought, functioning in direct opposition to traditional dualism. Traditional doctrine saw the two natures as a basis for higher realization, whereas Christian dualism rigidly opposes natural and supernatural orders without subordination to a higher principle. This absolutized division negated active spiritual participation, reducing man to a mere “creature” severed from God by original sin—a Jewish-derived concept that deepened the divide.

Christian spirituality thus framed divine influence passively—as grace, election, or salvation—while rejecting heroic human potential. Humility, fear of God, and mortification replaced active transcendence. Though fleeting references to spiritual violence (Matthew 11:12) or divine potential (John 10:34) exist, they had no real impact. Christianity universalized the path of the inferior human type, reflecting the decline of the Kali Yuga.

The discussion concerns man’s relationship with the divine. A second consequence of Christian dualism was the desacralization of nature. Christian “supernaturalism” led to the definitive misunderstanding of the natural myths of antiquity. Nature was stripped of its living essence; the magical and symbolic perception that underpinned the priestly sciences was rejected and condemned as “pagan.” After Christianity’s triumph, these sciences rapidly degenerated, leaving only a weakened remnant in later Catholic ritual traditions. Nature thus came to be seen as foreign, even demonic. This shift also laid the groundwork for a world-denying, life-rejecting asceticism (Christian asceticism), entirely opposed to the classical Roman spirit.

The third consequence unfolded in the political sphere. The declarations “My kingdom is not of this world” (John 18:36) and “Render unto Caesar what is Caesar’s, and unto God what is God’s” (Matt. 22:21) struck directly at the traditional concept of sovereignty and the unity of spiritual and temporal power, which Imperial Rome had formally restored. According to Gelasius I, no man after Christ could be both king and priest; any claim to unite sacerdotium and regnum was deemed a diabolical counterfeit of Christ’s unique priestly kingship. Here, the clash between Christian and Roman ideals erupted openly.

The Roman pantheon, ever inclusive, could have accommodated the Christian cult as merely another sect emerging from Jewish schism. Imperial universalism sought to unify and order all cults without suppressing them, demanding only a supreme fides—a ritual acknowledgment of the transcendent principle embodied in the Augustus. The Christians refused this act, rejecting the sacrificial offering before the imperial symbol as incompatible with their faith. This obstinacy, incomprehensible to Roman magistrates, fueled the martyrdom epidemic.

Thus, a new universalism, rooted in metaphysical dualism, displaced the old. The traditional hierarchical view—where loyalty carried supernatural sanction, since all power descended from above—was undermined. In this fallen world, only the civitas diaboli remained possible; the civitas Dei was relegated to an otherworldly plane, a gathering of those who, yearning confusedly for the beyond, awaited Christ’s return. Where this idea did not breed defeatism and subversion, where Caesar still received “what was Caesar’s,” fides was reduced to secularized, contingent obedience to mere temporal power. Paul’s dictum—”all authority comes from God”—proved hollow, stripped of real force.

Thus, while Christianity upheld a spiritual and supernatural principle, historically it acted in a dissociative and destructive manner. Rather than revitalizing the materialized and fragmented remnants of the Roman world, it introduced a foreign current, aligning with what in Rome had ceased to be Roman—forces that the Northern Light had once held in check throughout an entire cycle. Christianity severed the last remaining connections and hastened the demise of a great tradition. Rutilius Namatianus rightly equated Christians with Jews, as both were hostile to Rome’s authority. He accused the former of spreading a pestilence (excisae pestis contagia) beyond Judea, and the latter of corrupting both race and spirit (tunc mutabantur corpora, nunc animi).

The symbolism of the ass in the Christian myth is revealing. Present at Christ’s birth, the flight to Egypt, and his entry into Jerusalem, the ass traditionally represents an infernal, dissolutive force. In Egypt, it was sacred to Set, the antisolar deity of rebellion. In India, it was the mount of Mudevi, the infernal feminine. In Greece, it was tied to Hecate and the chthonic realm, consuming Ocnus’s work in Lethe. This symbol marks the hidden force behind primitive Christianity’s success—a force that rises where the “cosmos” principle wavers.

Christianity’s triumph was only possible because the Roman heroic cycle had been exhausted: the “Roman race” broken in spirit (evidenced by Julian’s failed restoration), traditions faded, and the imperial symbol degraded amidst ethnic chaos and cosmopolitan decay.

Title: The Subversion of Rome: Christianity’s Dissolutive Role in the Western Tradition
Tags: #Rome #Christianity #Decadence #SpiritualSubversion #ImperialDecline #MetaphysicalWar #AntiTradition #KaliYuga #Evola #Traditionalism

1. Decline of Roman Virtus – Christianity accelerated the erosion of Roman virtus, replacing the heroic and patrician ethos with a morality of humility, sin, and passive salvation.
   
2. Asiatic and Semitic Influences – The religion emerged from Judaic messianism and Eastern cults, importing a spirituality of suffering, egalitarianism, and divine abasement alien to the Roman-Indo-European spirit.
   
3. Rejection of Imperial Sacrality – Christians refused the sacrum of the Empire, denying the fides owed to Caesar and undermining the unity of spiritual and temporal authority (regnum et sacerdotium).
   
4. Dualism and Deconsecration – Christian supernaturalism severed nature from the divine, demonizing the ancient cosmic religion and fostering an asceticism hostile to life and hierarchy.
   
5. Anti-Heroic Pathos – Early Christianity stigmatized the active, warrior-aristocratic ideal, replacing it with a slave morality of redemption through suffering and grace.
   
6. Egalitarian Subversion – The doctrine of universal brotherhood negated the Roman principle of organic hierarchy, laying the groundwork for later democratic and collectivist degenerations.
   
7. The Feminine Devolution – The cult of the “Mother of God” revived chthonic, telluric religiosity, contrasting with the Olympian, masculine spirituality of Rome’s origins.
   
8. Imperial Degeneration – Even as the Caesars upheld solar and liturgical symbolism, their power waned amid Christian infiltration, which corroded the last remnants of traditional legitimacy.
   
9. The Ass as Symbol – The ass, an infernal emblem in multiple traditions, accompanied Christ’s mythos, signaling Christianity’s role as a dissolutive force in the Roman cosmos.
   
10. The Kali Yuga Acceleration – Christianity epitomized the Dark Age’s inversion, exalting the lowest human type (the sinner, the outcast) and dismantling the last structures of the ancient sacred order.
    Conclusion: Rome fell not merely from external pressures but from an internal spiritual betrayal—Christianity severed the West from its transcendent roots, setting the stage for centuries of decline. Only a return to the Imperium of the Spirit can reverse this dissolution.
    

The rise of Christianity signaled the onset of irreversible decline. Rome, once a sacred and virile civilization rooted in ius, fas, and mos, had severed itself from its primordial Atlantic and Etruscan-Pelasgian origins, crushing the remnants of Southern decadence and resisting foreign cults. Yet, despite its earlier resistance, Rome succumbed to the Asiatic tide—mystical, pantheistic, and effeminate cults that eroded its inner virtus and corrupted its imperial essence.

The Caesars, rather than reviving the Roman spirit through hierarchy and selection, imposed a sterile centralization, dissolving distinctions of rank and citizenship. The Senate’s decline mirrored the empire’s disintegration, as the imperial idea—though still sacred in form—became a hollow symbol, carried by unworthy hands. Even those with traces of ancient Roman dignity, like Julian, could not reverse the decay.

The imperial age was marked by contradiction: while its theology of kingship grew more refined—evoking solar symbolism, divine laws, and liturgical consecration—the reality was one of chaos. The Caesars were hailed as bringers of a new Golden Age, their adventus likened to a mystical epiphany, their rule tied to cosmic signs. Yet this sacred façade could not mask the empire’s inner collapse—a descent into leveling, cosmopolitanism, and spiritual ruin.

This was but a fleeting light in an era dominated by dark forces—passions, violence, and betrayals spreading like a plague. Over time, the situation grew ever more chaotic and bloody, despite occasional strong leaders who imposed order on a crumbling world. Eventually, the imperial function became merely symbolic; Rome clung to it desperately amid relentless upheavals. Yet, in truth, the throne stood empty. Christianity only deepened this disintegration.

While primitive Christianity contained diverse elements, we must not overlook their fundamental opposition to the Roman spirit. My focus is not on isolated traditional fragments within historical civilizations, but on the overall function and direction of these currents. Thus, even if traces of tradition persist in Christianity—particularly Catholicism—they do not negate its essentially subversive nature.

We recognize the ambiguous spirituality of Judaism, from which Christianity emerged, as well as the decadent Asiatic cults that aided its spread beyond its origins.

Christianity’s immediate precursor was not traditional Judaism but rather prophetic currents dominated by notions of sin and expiation—a desperate spirituality that replaced the warrior Messiah (an emanation of the “Lord of Hosts”) with the suffering “Son of Man,” a sacrificial figure destined to become the hope of the afflicted and the object of an ecstatic cult. The mystical figure of Christ drew power from this messianic pathos, amplified by apocalyptic expectations. By proclaiming Jesus as Savior and rejecting the “Law” (Jewish orthodoxy), early Christianity embraced themes intrinsic to the Semitic soul—themes of division and decline, antithetical to true tradition, particularly the Roman one. Pauline theology universalized these elements, severing them from their origins.

Orphism, meanwhile, facilitated Christianity’s spread not as an initiatory doctrine but as a profanation akin to Mediterranean decadence—centered on “salvation” in a demotic, universalist sense, detached from race, caste, and tradition. This appealed to the rootless masses, culminating in Christianity’s crystallization as an antitraditional force.

Doctrinally, Christianity is a degenerate Dionysianism, appealing to irrationality rather than heroic or sapiential ascent. It substitutes faith for initiation, feeding on the anguish of a fractured humanity. Its eschatological terror—eternal salvation or damnation—deepened this crisis, offering only the illusory liberation of the crucified Christ. Though bearing traces of mystery symbolism, Christianity debased it into sentimental mysticism, reducing the divine to human suffering.

Unlike the Roman and Indo-European spirit, which upheld divine impassibility and heroic distance, Christianity embraced a pathetic soteriology—the dying god of Pelasgic-Dionysian cults, now absolutized (“I am the way...”). The virginal birth and Marian cult further reflect the Great Mother’s influence, antithetical to Olympian virility. The Church itself adopted the Mother archetype, fostering a piety of abjection—prayerful, sin-conscious, and passive.

Early Christianity’s hostility toward virile spirituality—denouncing heroic transcendence as pride—confirms its emasculated nature. Even its martyrs, though fanatical, could not redeem Christianity’s essence: a lunar, priestly decline.

Christian morality reveals clear Southern and non-Aryan influences. Whether equality and love were proclaimed in the name of a god or a goddess matters little—this belief in human equality stems from a worldview antithetical to the heroic ideal of personality. Such egalitarianism, rooted in brotherhood and communal love, became the mystical foundation of a social order opposed to the pure Roman spirit. Instead of hierarchical universality—which affirms differentiation—Christianity promoted collectivity through the symbol of Christ’s mystical body, an involutive regression that even Romanized Catholicism could not fully overcome.

Some credit Christianity for its supernatural dualism, yet this derives from Semitic thought, functioning in direct opposition to traditional dualism. Traditional doctrine saw the two natures as a basis for higher realization, whereas Christian dualism rigidly opposes natural and supernatural orders without subordination to a higher principle. This absolutized division negated active spiritual participation, reducing man to a mere “creature” severed from God by original sin—a Jewish-derived concept that deepened the divide.

Christian spirituality thus framed divine influence passively—as grace, election, or salvation—while rejecting heroic human potential. Humility, fear of God, and mortification replaced active transcendence. Though fleeting references to spiritual violence (Matthew 11:12) or divine potential (John 10:34) exist, they had no real impact. Christianity universalized the path of the inferior human type, reflecting the decline of the Kali Yuga.

The discussion concerns man’s relationship with the divine. A second consequence of Christian dualism was the desacralization of nature. Christian “supernaturalism” led to the definitive misunderstanding of the natural myths of antiquity. Nature was stripped of its living essence; the magical and symbolic perception that underpinned the priestly sciences was rejected and condemned as “pagan.” After Christianity’s triumph, these sciences rapidly degenerated, leaving only a weakened remnant in later Catholic ritual traditions. Nature thus came to be seen as foreign, even demonic. This shift also laid the groundwork for a world-denying, life-rejecting asceticism (Christian asceticism), entirely opposed to the classical Roman spirit.

The third consequence unfolded in the political sphere. The declarations “My kingdom is not of this world” (John 18:36) and “Render unto Caesar what is Caesar’s, and unto God what is God’s” (Matt. 22:21) struck directly at the traditional concept of sovereignty and the unity of spiritual and temporal power, which Imperial Rome had formally restored. According to Gelasius I, no man after Christ could be both king and priest; any claim to unite sacerdotium and regnum was deemed a diabolical counterfeit of Christ’s unique priestly kingship. Here, the clash between Christian and Roman ideals erupted openly.

The Roman pantheon, ever inclusive, could have accommodated the Christian cult as merely another sect emerging from Jewish schism. Imperial universalism sought to unify and order all cults without suppressing them, demanding only a supreme fides—a ritual acknowledgment of the transcendent principle embodied in the Augustus. The Christians refused this act, rejecting the sacrificial offering before the imperial symbol as incompatible with their faith. This obstinacy, incomprehensible to Roman magistrates, fueled the martyrdom epidemic.

Thus, a new universalism, rooted in metaphysical dualism, displaced the old. The traditional hierarchical view—where loyalty carried supernatural sanction, since all power descended from above—was undermined. In this fallen world, only the civitas diaboli remained possible; the civitas Dei was relegated to an otherworldly plane, a gathering of those who, yearning confusedly for the beyond, awaited Christ’s return. Where this idea did not breed defeatism and subversion, where Caesar still received “what was Caesar’s,” fides was reduced to secularized, contingent obedience to mere temporal power. Paul’s dictum—”all authority comes from God”—proved hollow, stripped of real force.

Thus, while Christianity upheld a spiritual and supernatural principle, historically it acted in a dissociative and destructive manner. Rather than revitalizing the materialized and fragmented remnants of the Roman world, it introduced a foreign current, aligning with what in Rome had ceased to be Roman—forces that the Northern Light had once held in check throughout an entire cycle. Christianity severed the last remaining connections and hastened the demise of a great tradition. Rutilius Namatianus rightly equated Christians with Jews, as both were hostile to Rome’s authority. He accused the former of spreading a pestilence (excisae pestis contagia) beyond Judea, and the latter of corrupting both race and spirit (tunc mutabantur corpora, nunc animi).

The symbolism of the ass in the Christian myth is revealing. Present at Christ’s birth, the flight to Egypt, and his entry into Jerusalem, the ass traditionally represents an infernal, dissolutive force. In Egypt, it was sacred to Set, the antisolar deity of rebellion. In India, it was the mount of Mudevi, the infernal feminine. In Greece, it was tied to Hecate and the chthonic realm, consuming Ocnus’s work in Lethe. This symbol marks the hidden force behind primitive Christianity’s success—a force that rises where the “cosmos” principle wavers.

Christianity’s triumph was only possible because the Roman heroic cycle had been exhausted: the “Roman race” broken in spirit (evidenced by Julian’s failed restoration), traditions faded, and the imperial symbol degraded amidst ethnic chaos and cosmopolitan decay.

Title: The Swastika and the Spiritual Symbolism of Ancient Traditions Tags: #Evola #Traditionalism #SpiritualSymbolism #Paganism #AncientWisdom

1. Swastika as a Spiritual Symbol: The swastika transcends its naturalistic interpretations as a symbol of fire or the sun. In ancient traditions, it represented higher spiritual forces, not mere deification of natural elements.
2. Planetary Symbolism: For ancient pagans, planets were not merely physical entities but manifestations of super-individual, spiritual forces. These forces were seen as “gods,” reflecting a metaphysical reality beyond the material world.
3. Ethno-Nationalism as a Misinterpretation: Modern ethno-nationalists fail to grasp the spiritual essence of antiquity. Their reductionist view of paganism as tied to the earth (materialism) contrasts sharply with the ancient focus on the spirit (celestial principles).
4. Critique of Ethno-Centrism: Ethno-centrism is a deviation from true traditionalism. It reduces the transcendent to the material, ignoring the spiritual hierarchy that ancient cultures upheld.

The swastika has often been interpreted as a symbol of fire and the sun. However, it is essential to move beyond a “naturalistic” reduction of these concepts. Ancient peoples did not superstitiously deify natural forces but used them as symbols to express higher meanings. Similarly, for ancient pagan traditions, the planets were not merely physical entities but represented spiritual and super-individual forces, with the physical planets serving as symbolic manifestations of these higher principles.

Ethno-nationalists fundamentally misunderstand the spirit of antiquity and paganism. Their interpretation is a simplistic, materialistic conception rooted in their limited perspective, focusing on the earth, whereas antiquity operated on a spiritual level, connected to the heavens. Ethno-centrism is an aberration and a distortion of true tradition.

Metaphysical part:

The Swastika as a Polar Symbol

The following reflections on the deeper significance of the swastika might seem unusual if Herman Wirth's research on the primordial Nordic races were not already known in Germany. However, what deserves greater emphasis is that the ideas expressed in this regard are not merely the conjectures of a modern scholar. Rather, they can be linked to a doctrine that, despite its scattered traces, is found with the marks of universality and unanimity across all great traditions of the past—from the Far Eastern, Tibetan, Indo-Aryan, and Irano-Aryan to the Hellenic, Egyptian, Gaelic, Germanic, and Aztec. For us, it is clear that these traditions, if understood directly beyond “positive” limitations, can convey more than many dubious reconstructions based on philological and paleographic grounds.

The first insight from this line of thought is the integration of the concept of the Aryan, Indo-Germanic, or Nordic race. What was once considered a primordial tribe now reveals itself as a relatively recent branch of a much older and purer Arctic race, more accurately described by the ancient term “Hyperborean.” This integration resolves many one-sided views and difficulties that have plagued previous interpretations of the Aryan thesis. The Aryan idea thus rises to a universal principle, establishing a continuity and common origin of cultural elements that were once thought separate but are found scattered across the East and West, North and South. In this light, the swastika symbol takes on new meaning. The difficulties faced by Ernst Kraus or Ludwig Müller, who argued that the swastika was exclusive to Indo-Germanic tribes, are diminished when considering the broader Hyperborean origin. The swastika's presence in regions like California, Central America, the Far East, Mesopotamia, and North Africa—areas not traditionally associated with Indo-Germanic peoples—can be explained through the diffusion of the Nordic Ur-race.

The second key aspect is the solar character of the primordial Nordic culture. This is evident from the consistent testimonies of ancient traditions regarding the Arctic homeland. The Hyperborean land of the Iranian Aryans, airyanem waêjô, is allegorically described in the Avesta as the home of solar “glory” and Yima, the “Radiant, Glorious One, who among men is like the sun.” Similarly, the Indo-Aryans' Çweta-dwîpa or uttara-kuru, the sacred land of the far North, is depicted as the “White Island” or “Island of Radiance,” the abode of Narâyâna, “in whom a great fire burns, radiating in all directions.” The Hellenic Hyperboreans are associated with the radiant Apollo, while Thule, merging with it, is said to derive its name from the sun. The Aztec Tullan or Tlallocan corresponds etymologically to Thule and is identified with the “House of the Sun.” In the Edda, Gimle or Gladsheim, the primordial home of Asgard, is described as eternal, golden, and radiant like the sun. Similar descriptions apply to the mysterious northern lands in Far Eastern traditions and the mystical Chambhala of pre-Buddhist Tibetan Bön tradition.

This symbolic testimony points to two elements: the idea of a solar cult and the concept of solar rulership. Regarding the first, Wirth's reconstruction suggests that the Nordic-Atlantic Ur-race shared a common solar religion. While this assumption is plausible, it requires further justification. What is clear is the intimate relationship between the sun and divine fire, evident in Indo-European traditions. The cult of fire was linked to both the uranic and solar components of patrician rites in ancient traditions (Bachofen) and to the concept of solar and divine kingship. The Iranian-Aryan hvarenô, the “glory” that makes kings, is a solar fire, akin to the Vedic agni-rohita and the Egyptian ânshûs, the life-force of kingship. This provides the first and simplest validation of the swastika as a Nordic symbol. The swastika, in its connection to the ancient Swastika, has often been interpreted as a symbol of fire and the sun. However, it is crucial to move beyond a “naturalistic” reduction of these concepts. Ancient peoples did not superstitiously deify natural forces but used them as symbols to express higher meanings. The swastika, as a fire symbol, is not merely a primitive tool for igniting flames but a spiritual and royal symbol, representing the primordial light and fire that ignited the ruling castes in their solar function over subordinate forces and races.

The swastika's significance extends beyond its solar and fiery aspects to its polar symbolism. The “solar” function embodied by the leaders of great traditional cultures was often compared to that of a “pole.” The leader represented the immovable point around which the ordered movement of forces revolved hierarchically. This is reflected in the Far Eastern concept of “immutability at the center” and Confucius's statement: “He who rules by virtue is like the pole star, which remains fixed while all other stars revolve around it.” The Aristotelian concept of the “unmoved mover” and the Sanskrit term cakravartî (“he who turns the wheel”) express the same idea. The polar symbol represents an irresistible force in its calm superiority, a power that legitimizes itself through its mere presence, embodying the stability of the “world of being” or the transcendent realm. This is also the meaning of the solar symbol embodied by Apollo, not as the rising and setting sun but as the steady, ruling light that surrounds the Olympians and the pure spiritual substances free from the world of passion and becoming.

The swastika, as one of the oldest symbols of this spirituality and its polar function, represents not merely movement but a circular motion around an immutable center or axis. It is not just a solar symbol (the wheel of solar Vishnu) but a symbol of the solar principle reduced to a central, ruling element—an immutable “Olympian” principle. In this sense, the swastika is a polar symbol, revealing meanings in the earliest prehistory that would later be expressed in the glorious cycles of Aryan mythologies and kingships derived from the primordial Nordic culture.

The polar symbol also applies to certain cultures or cultural centers that embodied a corresponding function in the totality of history. The Chinese Empire was called the “Middle Kingdom”; Meru, the symbolic Indo-Aryan Olympus, was considered the “pole” of the earth; the symbolism of the Omphalos, associated with Delphi, the traditional center of Dorian-Olympian Greece, reflects the same meaning; and Asgard, the mystical homeland of Nordic royal lineages, coincides with Midgard, the “land of the center.” Even Cuzco, the center of the Inca Sun Empire, seems to express the idea of an earthly “center.” Additionally, the Sanskrit Tulâ, associated with the Hellenic and American names for the Hyperborean homeland, means “balance,” and the zodiac sign Libra was initially identified with the Great Bear, a significant figure in Hyperborean cults, closely tied to polar symbolism.

Wirth's revival of the idea that the Arctic region was the primordial homeland of the white race, the progenitor of the Indo-Germanic and Aryan races, suggests a convergence of symbol and reality, metaphysics and physics, under the sign of the “pole.” The prehistoric polar cycle of the Nordic Ur-race could be seen as the original expression of “Olympian” spirituality and the “polar” function, which manifested wherever it led to new cultures and traditions through adaptation or diffusion. The symbol of the “center” and the “pole” can thus be a traditional and supra-historical emblem, originally corresponding to a complete alignment of reality and symbol, pointing to a homeland that coincides with the Earth's geographic pole and embodies the value and function of a spiritual primordial “pole.”

Wirth, however, errs in extending a cult to the entire Nordic tradition that actually pertains to a corrupted and “southernized” form of it. He emphasizes the winter solstice, interpreting the eternal cycle of the sun's death and resurrection as the mystery of the primordial Nordic faith. This view, which aligns the sun with a nature subject to birth and death, is more reflective of the chthonic cycle of the southern, pre-Aryan, and even Semitic mother-cult, associated with the great Asiatic fertility goddesses. Alfred Rosenberg has pointed out this confusion in Wirth's work, likely due to the mingling of testimonies from the earliest Nordic epochs with those of later, mixed cultures. While Wirth correctly distinguishes between a Nordic-Arctic (Hyperborean) race and a Nordic-Atlantic one, he fails to make a corresponding distinction in symbols and motifs, blending the two. According to the Avesta, Môuru, the land and culture of the “mother,” appears only as the third “creation,” already distant from the Nordic airyanem waêjô.

The theme of the sun god's death and resurrection in the mother, reflecting an eternal cycle of becoming, is fundamentally anti-Olympian and alien to the higher Nordic-Aryan spirituality. It is a theme attributable to southern influences, representing Dionysus against Apollo, Loki against the Aesir, and the chaotic desire for pantheistic ecstasy opposed to the calm self-awareness and natural supernaturalism of the “divine” races. Wirth's interpretation thus reflects a syncretic symbolism, far removed from the pure primordial Aryan cult and more applicable to the subsequent “Atlantic” culture, which shows traces of gynocratic themes.

In contrast, the polar cross, the swastika, symbolizes the unadulterated primordial worldview and can be regarded as a true Nordic symbol in the higher sense. Its fundamental theme is not change but a centralizing effect, to which change remains subordinate. On this basis, the solar and fiery symbols contained in the swastika take on a different meaning, directly connected to the distinctly uranic character of Aryan and Aryan-Hyperborean deities and cults, the patrician system of strict father-right, and all that signifies masculinity, true rulership, order, and the triumph of cosmos over chaos.

In this context, the swastika can lead us to a content of Nordic thought that is “classical” and “Doric” in the higher sense, characterized by centrality, inner “Olympian” superiority, and clarity within every “fire” and release of forces. According to an ancient tradition, those destined to rule must have the vision of a heavenly wheel: like a wheel, they act, turning and conquering. At the same time, the wheel embodies rta, the order, the spiritual Aryan law, depicted as a divine chariot in motion. The combination of these two concepts gives the fundamental idea of the moving swastika: a whirling, victorious wheel that generates fire and light, yet with a firm stillness, an immutable constancy at its center.

As the primordial Nordic homeland faded into the distant past, its memory transitioned from history to supra-history, becoming a receding reality accessible not through external means but only through spiritual action. Pindar states that the path to the Hyperboreans cannot be found by sea or land but is revealed only to heroes like Heracles, who remain faithful to the Olympian principle. Li-tse reports that the mysterious land of the far North can be reached “neither by ship nor by chariot, but only by the flight of the spirit.” Similarly, Chambhala, the Hyperborean homeland in Tibetan tradition, is said to reside “in my spirit.”

Perhaps no symbol better points to this inner path than the swastika, guiding the way for a resurrection of Germany's deepest forces from the summit of Nordic tradition. Indeed, the Indo-Aryan equivalent of the swastika, the Swastika, carries a favorable omen. It can be interpreted as a monogram composed of the letters forming the auspicious formula su-asti, equivalent to the Latin bene est or quod bonum faustumque sit—”What is good and fortunate, let it be!” No better symbol could be found to express the certainty of rebirth and the will to assert the legacy of the great Hyperborean ruling race against the dark forces threatening to overwhelm it.

Title: The Monolithic West and the Universal Aryan Spirit Tags: #Evola #Traditionalism #AryanCivilization #HyperboreanRoots #SpiritualUniversalism

1. Monolithic Western Culture: The monolithic kernel design in traditional Unix systems mirrors the West's inward-focused, rigid structures, contrasting with the fluid, universal spirit of Aryan civilization.
2. Hyperborean Origins: The Aryan spirit, rooted in Hyperborean traditions, embodies a universal, expansive force that transcends tribal and ethnic boundaries.
3. Civilizational Radiation: True civilizations, like Rome, radiate universality, embracing and integrating diverse cultures rather than isolating themselves.
4. Western Obsession with Closure: The West's current obsession with self-containment and exclusivity is antithetical to the Aryan ethos of openness and universalism.
5. Multi-Polar World: The world is inherently multi-polar, reflecting the diverse expressions of the Hyperborean legacy, which has manifested in various forms across civilizations.
6. Tribal Mentality: The tribal, ethnocentric mindset prevalent today is a degeneration of the universal Aryan spirit, which seeks to unify rather than divide.
7. Spiritual Hierarchy: The Aryan tradition emphasizes a spiritual hierarchy that transcends material and ethnic distinctions, fostering a universal order.
8. Decline of the West: The West's decline is marked by its abandonment of universal principles in favor of narrow, self-referential ideologies.
9. Revival of the Aryan Spirit: A return to the Aryan spirit requires a rejection of monolithic, closed systems in favor of a universal, integrative approach.
10. Evolian Perspective: Julius Evola's teachings highlight the need to reconnect with the Hyperborean-Aryan tradition, which offers a path beyond the West's current spiritual and cultural stagnation.

This response distills the Evolian critique of Western modernity and its departure from the universal Aryan spirit, emphasizing the need for a return to traditional, hierarchical, and universal principles.

As of October 2023, HarmonyOS NEXT signifies the next stage in the evolution of Huawei's HarmonyOS, with a strong emphasis on independence from the Linux kernel and a transition to a fully self-developed microkernel architecture. This represents a significant departure from earlier versions of HarmonyOS, which utilized a multi-kernel approach (combining LiteOS and Linux kernels). Here's an overview of the HarmonyOS NEXT kernel:

Key Features of HarmonyOS NEXT Kernel

1. Microkernel Design:
   • HarmonyOS NEXT is built on a microkernel architecture, a notable shift from the Linux-based kernel used in previous versions.
   • The microkernel is designed to be lightweight, secure, and modular, with only essential functions (such as memory management and process scheduling) operating in kernel space.
   • Additional services, like device drivers and file systems, operate in user space, enhancing security and stability by isolating critical components.
2. Enhanced Security:
   • The microkernel design inherently improves security by minimizing the attack surface of the kernel.
   • HarmonyOS NEXT incorporates advanced security features, including formal verification (mathematically proving the correctness of the kernel code) to ensure resilience against vulnerabilities.
3. Real-Time Performance:
   • The microkernel is optimized for real-time performance, making HarmonyOS NEXT suitable for applications requiring low latency, such as IoT devices, automotive systems, and industrial automation.
4. Distributed Architecture:
   • HarmonyOS NEXT continues to support Huawei's distributed technology, enabling seamless collaboration between devices (e.g., smartphones, tablets, smart home devices, and cars).
   • The kernel efficiently manages resources across multiple devices, fostering a unified ecosystem.
5. Independence from Linux:
   • HarmonyOS NEXT eliminates reliance on the Linux kernel, which was used in earlier versions for smartphones and tablets.
   • This shift grants Huawei full control over the operating system, avoiding potential restrictions tied to open-source licensing (e.g., GPL) and geopolitical challenges.
6. Cross-Platform Compatibility:
   • HarmonyOS NEXT is designed to operate across a wide range of devices, from small IoT sensors to powerful smartphones and PCs, thanks to its scalable microkernel architecture.

Why the Shift to a Microkernel?

Huawei's decision to develop its own microkernel for HarmonyOS NEXT is driven by several factors: 1. Autonomy: Reducing dependence on external technologies (like the Linux kernel) ensures greater control over the operating system's development and future. 2. Security: A microkernel architecture is inherently more secure due to its minimalistic design and isolation of critical components. 3. Performance: The microkernel is optimized for real-time and low-latency applications, making it ideal for IoT and edge computing. 4. Ecosystem Integration: The microkernel aligns with Huawei's vision of a unified, distributed ecosystem across all devices.

Monolithic vs. Microkernel: A Cultural Reflection

The dominance of monolithic kernels in traditional Unix systems reflects a broader cultural tendency in the West toward centralized, unified structures. This contrasts with the microkernel approach, which emphasizes modularity, decentralization, and adaptability—qualities that align more closely with a multipolar worldview.

Historically, monolithic systems have been favored for their simplicity and performance, much like how centralized civilizations have often sought to consolidate power and resources. However, the rise of microkernel architectures, as seen in HarmonyOS NEXT, signals a shift toward systems that prioritize flexibility, security, and distributed functionality—values that resonate with a more interconnected and diverse global landscape.

This evolution mirrors the transition from a unipolar world dominated by a single cultural or civilizational model to a multipolar world where multiple traditions and systems coexist and interact. Just as HarmonyOS NEXT seeks to break free from the constraints of the Linux kernel, societies and civilizations are increasingly recognizing the need to move beyond monolithic structures and embrace a more pluralistic and inclusive approach.

In this context, the microkernel can be seen as a metaphor for a world that values diversity, adaptability, and collaboration—a world that is, by definition, multipolar. This stands in stark contrast to the monolithic mindset that has long characterized Western cultural and technological paradigms, which often prioritize uniformity and centralization over inclusivity and decentralization.

Metaphysical part:

The Swastika as a Polar Symbol

The following reflections on the deeper significance of the swastika might seem unusual if Herman Wirth's research on the primordial Nordic races were not already known in Germany. However, what deserves greater emphasis is that the ideas expressed in this regard are not merely the conjectures of a modern scholar. Rather, they can be linked to a doctrine that, despite its scattered traces, is found with the marks of universality and unanimity across all great traditions of the past—from the Far Eastern, Tibetan, Indo-Aryan, and Irano-Aryan to the Hellenic, Egyptian, Gaelic, Germanic, and Aztec. For us, it is clear that these traditions, if understood directly beyond “positive” limitations, can convey more than many dubious reconstructions based on philological and paleographic grounds.

The first insight from this line of thought is the integration of the concept of the Aryan, Indo-Germanic, or Nordic race. What was once considered a primordial tribe now reveals itself as a relatively recent branch of a much older and purer Arctic race, more accurately described by the ancient term “Hyperborean.” This integration resolves many one-sided views and difficulties that have plagued previous interpretations of the Aryan thesis. The Aryan idea thus rises to a universal principle, establishing a continuity and common origin of cultural elements that were once thought separate but are found scattered across the East and West, North and South. In this light, the swastika symbol takes on new meaning. The difficulties faced by Ernst Kraus or Ludwig Müller, who argued that the swastika was exclusive to Indo-Germanic tribes, are diminished when considering the broader Hyperborean origin. The swastika's presence in regions like California, Central America, the Far East, Mesopotamia, and North Africa—areas not traditionally associated with Indo-Germanic peoples—can be explained through the diffusion of the Nordic Ur-race.

The second key aspect is the solar character of the primordial Nordic culture. This is evident from the consistent testimonies of ancient traditions regarding the Arctic homeland. The Hyperborean land of the Iranian Aryans, airyanem waêjô, is allegorically described in the Avesta as the home of solar “glory” and Yima, the “Radiant, Glorious One, who among men is like the sun.” Similarly, the Indo-Aryans' Çweta-dwîpa or uttara-kuru, the sacred land of the far North, is depicted as the “White Island” or “Island of Radiance,” the abode of Narâyâna, “in whom a great fire burns, radiating in all directions.” The Hellenic Hyperboreans are associated with the radiant Apollo, while Thule, merging with it, is said to derive its name from the sun. The Aztec Tullan or Tlallocan corresponds etymologically to Thule and is identified with the “House of the Sun.” In the Edda, Gimle or Gladsheim, the primordial home of Asgard, is described as eternal, golden, and radiant like the sun. Similar descriptions apply to the mysterious northern lands in Far Eastern traditions and the mystical Chambhala of pre-Buddhist Tibetan Bön tradition.

This symbolic testimony points to two elements: the idea of a solar cult and the concept of solar rulership. Regarding the first, Wirth's reconstruction suggests that the Nordic-Atlantic Ur-race shared a common solar religion. While this assumption is plausible, it requires further justification. What is clear is the intimate relationship between the sun and divine fire, evident in Indo-European traditions. The cult of fire was linked to both the uranic and solar components of patrician rites in ancient traditions (Bachofen) and to the concept of solar and divine kingship. The Iranian-Aryan hvarenô, the “glory” that makes kings, is a solar fire, akin to the Vedic agni-rohita and the Egyptian ânshûs, the life-force of kingship. This provides the first and simplest validation of the swastika as a Nordic symbol. The swastika, in its connection to the ancient Swastika, has often been interpreted as a symbol of fire and the sun. However, it is crucial to move beyond a “naturalistic” reduction of these concepts. Ancient peoples did not superstitiously deify natural forces but used them as symbols to express higher meanings. The swastika, as a fire symbol, is not merely a primitive tool for igniting flames but a spiritual and royal symbol, representing the primordial light and fire that ignited the ruling castes in their solar function over subordinate forces and races.

The swastika's significance extends beyond its solar and fiery aspects to its polar symbolism. The “solar” function embodied by the leaders of great traditional cultures was often compared to that of a “pole.” The leader represented the immovable point around which the ordered movement of forces revolved hierarchically. This is reflected in the Far Eastern concept of “immutability at the center” and Confucius's statement: “He who rules by virtue is like the pole star, which remains fixed while all other stars revolve around it.” The Aristotelian concept of the “unmoved mover” and the Sanskrit term cakravartî (“he who turns the wheel”) express the same idea. The polar symbol represents an irresistible force in its calm superiority, a power that legitimizes itself through its mere presence, embodying the stability of the “world of being” or the transcendent realm. This is also the meaning of the solar symbol embodied by Apollo, not as the rising and setting sun but as the steady, ruling light that surrounds the Olympians and the pure spiritual substances free from the world of passion and becoming.

The swastika, as one of the oldest symbols of this spirituality and its polar function, represents not merely movement but a circular motion around an immutable center or axis. It is not just a solar symbol (the wheel of solar Vishnu) but a symbol of the solar principle reduced to a central, ruling element—an immutable “Olympian” principle. In this sense, the swastika is a polar symbol, revealing meanings in the earliest prehistory that would later be expressed in the glorious cycles of Aryan mythologies and kingships derived from the primordial Nordic culture.

The polar symbol also applies to certain cultures or cultural centers that embodied a corresponding function in the totality of history. The Chinese Empire was called the “Middle Kingdom”; Meru, the symbolic Indo-Aryan Olympus, was considered the “pole” of the earth; the symbolism of the Omphalos, associated with Delphi, the traditional center of Dorian-Olympian Greece, reflects the same meaning; and Asgard, the mystical homeland of Nordic royal lineages, coincides with Midgard, the “land of the center.” Even Cuzco, the center of the Inca Sun Empire, seems to express the idea of an earthly “center.” Additionally, the Sanskrit Tulâ, associated with the Hellenic and American names for the Hyperborean homeland, means “balance,” and the zodiac sign Libra was initially identified with the Great Bear, a significant figure in Hyperborean cults, closely tied to polar symbolism.

Wirth's revival of the idea that the Arctic region was the primordial homeland of the white race, the progenitor of the Indo-Germanic and Aryan races, suggests a convergence of symbol and reality, metaphysics and physics, under the sign of the “pole.” The prehistoric polar cycle of the Nordic Ur-race could be seen as the original expression of “Olympian” spirituality and the “polar” function, which manifested wherever it led to new cultures and traditions through adaptation or diffusion. The symbol of the “center” and the “pole” can thus be a traditional and supra-historical emblem, originally corresponding to a complete alignment of reality and symbol, pointing to a homeland that coincides with the Earth's geographic pole and embodies the value and function of a spiritual primordial “pole.”

Wirth, however, errs in extending a cult to the entire Nordic tradition that actually pertains to a corrupted and “southernized” form of it. He emphasizes the winter solstice, interpreting the eternal cycle of the sun's death and resurrection as the mystery of the primordial Nordic faith. This view, which aligns the sun with a nature subject to birth and death, is more reflective of the chthonic cycle of the southern, pre-Aryan, and even Semitic mother-cult, associated with the great Asiatic fertility goddesses. Alfred Rosenberg has pointed out this confusion in Wirth's work, likely due to the mingling of testimonies from the earliest Nordic epochs with those of later, mixed cultures. While Wirth correctly distinguishes between a Nordic-Arctic (Hyperborean) race and a Nordic-Atlantic one, he fails to make a corresponding distinction in symbols and motifs, blending the two. According to the Avesta, Môuru, the land and culture of the “mother,” appears only as the third “creation,” already distant from the Nordic airyanem waêjô.

The theme of the sun god's death and resurrection in the mother, reflecting an eternal cycle of becoming, is fundamentally anti-Olympian and alien to the higher Nordic-Aryan spirituality. It is a theme attributable to southern influences, representing Dionysus against Apollo, Loki against the Aesir, and the chaotic desire for pantheistic ecstasy opposed to the calm self-awareness and natural supernaturalism of the “divine” races. Wirth's interpretation thus reflects a syncretic symbolism, far removed from the pure primordial Aryan cult and more applicable to the subsequent “Atlantic” culture, which shows traces of gynocratic themes.

In contrast, the polar cross, the swastika, symbolizes the unadulterated primordial worldview and can be regarded as a true Nordic symbol in the higher sense. Its fundamental theme is not change but a centralizing effect, to which change remains subordinate. On this basis, the solar and fiery symbols contained in the swastika take on a different meaning, directly connected to the distinctly uranic character of Aryan and Aryan-Hyperborean deities and cults, the patrician system of strict father-right, and all that signifies masculinity, true rulership, order, and the triumph of cosmos over chaos.

In this context, the swastika can lead us to a content of Nordic thought that is “classical” and “Doric” in the higher sense, characterized by centrality, inner “Olympian” superiority, and clarity within every “fire” and release of forces. According to an ancient tradition, those destined to rule must have the vision of a heavenly wheel: like a wheel, they act, turning and conquering. At the same time, the wheel embodies rta, the order, the spiritual Aryan law, depicted as a divine chariot in motion. The combination of these two concepts gives the fundamental idea of the moving swastika: a whirling, victorious wheel that generates fire and light, yet with a firm stillness, an immutable constancy at its center.

As the primordial Nordic homeland faded into the distant past, its memory transitioned from history to supra-history, becoming a receding reality accessible not through external means but only through spiritual action. Pindar states that the path to the Hyperboreans cannot be found by sea or land but is revealed only to heroes like Heracles, who remain faithful to the Olympian principle. Li-tse reports that the mysterious land of the far North can be reached “neither by ship nor by chariot, but only by the flight of the spirit.” Similarly, Chambhala, the Hyperborean homeland in Tibetan tradition, is said to reside “in my spirit.”

Perhaps no symbol better points to this inner path than the swastika, guiding the way for a resurrection of Germany's deepest forces from the summit of Nordic tradition. Indeed, the Indo-Aryan equivalent of the swastika, the Swastika, carries a favorable omen. It can be interpreted as a monogram composed of the letters forming the auspicious formula su-asti, equivalent to the Latin bene est or quod bonum faustumque sit—”What is good and fortunate, let it be!” No better symbol could be found to express the certainty of rebirth and the will to assert the legacy of the great Hyperborean ruling race against the dark forces threatening to overwhelm it.

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

1. 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.
   
2. 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.
   
3. 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.
   
4. 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.
   
5. 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.
   
6. 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.
   
7. 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.
   
8. 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.
   
9. 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.
   
10. 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:

1. 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.

2. 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.

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

1. 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.
   
2. 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.
   
3. 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.
   
4. 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.
   
5. Methodical Discipline: This practice requires intense, prolonged concentration to discern precise differences between sensory impressions and their subtle counterparts, which retain an objective character.
   
6. 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.
   
7. 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.

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

1. 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.
2. 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.
3. 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.
4. 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.
5. 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.
6. 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.
7. 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.
8. 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.
9. 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.
10. 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.”

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

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

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

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

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2. The Transition to the Aquarius Age

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

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3. The Role of Christianity in the Transition

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

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4. The Unintended Consequences

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

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5. Evolian Perspective: The Irony of Spiritual Decline

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

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6. The Role of Figures Like Elon Musk

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

Metaphysical part:

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

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

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

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

The Nature of Initiatic Knowledge

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

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

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

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

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

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

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

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

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

Metaphysical part:

On the Secret of Decay.

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

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

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

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

Two key questions emerge:

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

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

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

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

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

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

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

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

Knowledge of the Waters

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Force does not yield. Take it. Dare.

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

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

Metaphysical part:

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

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

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

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

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

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