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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Metaphysical part:

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

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

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

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

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

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

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

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

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

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

Metaphysical part:

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

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

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

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

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

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

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

INTER-RACIAL SELECTION IN THE MEDITERRANEAN WORLD

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

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

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

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

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

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

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

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

Metaphysical part:

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

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

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

Title: Christianity, Race, and the Spirit of Origins: A Traditionalist Critique of Neo-Pagan Equivocations
Tags: #Evola #Traditionalism #Race #Spirituality #Paganism #Christianity #Aryan #Nordic #Hierarchy #CyclicalLaws

1. Synthesis of Powers in Ancient States: Ancient states were characterized by the synthesis of temporal and spiritual powers, which spiritualized politics. Neo-paganism, in contrast, risks politicizing spirituality, reversing the true hierarchical order.
   
2. Nation-Race and Aryan Hierarchy: The concept of the nation-race, when misunderstood, leads to a loss of Aryan hierarchical values. It conflates distinct entities (Judaism, Romanity, Church, etc.) into a homogenized “darkness,” obscuring true spiritual distinctions.
   
3. Super-Race and Empire: The traditional conception of the Reich transcends both destructive internationalism and narrow nationalism. It envisions a “super-race” capable of uniting ethnically distinct groups under a higher spiritual hierarchy.
   
4. Misinterpretations of Nordic Traditions: The “tragic heroism” and “love of destiny” attributed to Nordic spirituality by some neo-pagan circles are distortions. They reflect the twilight phase of Hyperborean races, not the original solar and heroic essence of Aryan spirituality.
   
5. Wagner and Romanticism: Wagner’s art and romanticism represent a counterfeit of true Nordic traditions, emphasizing sentimentality and confusion over higher spiritual faculties. This reflects the “darkening of the divine” (ragna-rokkr) rather than the original solar content.
   
6. Humanism and Renaissance Paganism: The “paganism” of Humanism and the Renaissance is a desecrated form, focusing on immanentism and the “affirmation of life.” It represents a fall from transcendent spirituality, leading to individualism and cultural decay.
   
7. Catholic Dogmatism as a Barrier: Catholic dogmatism, despite its flaws, serves as a barrier against the mysticism of immanence and prevaricating invasions from below. It maintains a rigid limit for transcendent knowledge, which is essential for spiritual elevation.
   
8. Critique of Immanentism: Immanentism, pantheism, and the cult of “nature” and “life” are incompatible with true Aryan spirituality. They represent a descent into anti-tradition, contrary to the spirit of origins and the doctrine of race.
   
9. Spiritual Revolution and Fascism: Fascism, as a spiritually revolutionary idea, must avoid the errors of neo-pagan equivocations. It should strive for a worldview rooted in the primordial traditions, free from dilettantism and polemical antipathies.
   
10. Return to Primordial Traditions: The true aspiration of the doctrine of race is a return to the world of origins, characterized by a rigorous and objective understanding of the spirit of primordial traditions. This requires transcending both neo-pagan and Christian distortions to reclaim the Aryan hierarchical vision.

CHRISTIANITY, RACE, SPIRIT OF ORIGINS.

Other neo-Pagan deviations concern the political realm. Here, Paganism often equates to the exclusive dominance of temporal power, which stands in stark contrast to the ancient states where the synthesis of spiritual and temporal authority was not statolatry but a means to spiritualize politics. Neo-paganism, however, risks politicizing spirituality and religion itself, akin to Gallicanism, thereby reversing the fundamental aim of modern renovating movements that seek to ground themselves in a spiritual worldview.

Consider certain circles, like that of Ludendorff—or more accurately, Mrs. Ludendorff, who is truly responsible for such aberrations—which conflate Judaism, Romanity, the Church, Masonry, and Communism, simply because their premises differ from those of the nation-race. This approach threatens to plunge into a darkness where all distinctions are lost, erasing the Aryan hierarchy of values. It fails to transcend the paralyzing antithesis between destructive internationalism and narrow nationalism. The traditional concept of the empire, or Reich, transcends both, embodying the idea of a “super-race” capable of creating a higher hierarchical unity. Within this framework, ethnically and nationally defined units retain their specific traits and relative autonomy while participating in a higher spiritual order. Some German circles, however, have gone so far as to condemn their own traditions, labeling figures like Charlemagne, the Hohenstaufens, and the Habsburgs as traitors to the nation-race due to their “Romanity.” Fortunately, practical necessity and Germany's evolving European role have curbed such extremes.

As for the “tragic heroism” and “love of destiny” that some neo-Pagan circles attribute to the Nordic worldview, these have little to do with original Nordic-Aryan spirituality. They are instead distorted reflections of the twilight phase of a Hyperborean-origin race, epitomized by the term ragna-rokkr—often romantically translated as “twilight of the gods” but more accurately meaning the “darkening of the divine,” signifying the end of a cycle. This is not a foundation for a worldview but a mere episode in a larger cyclical process. Wagner's art, often celebrated, is a counterfeit of true Nordic traditions, reducing their heroic and solar essence to a humanist parody. Similarly, romanticism, with its sentimental and confused impulses, reflects only the inferior, twilight aspects of these traditions, further obscuring their true nature.

The same applies to the “paganism” glorified in Humanism and the Renaissance, which focuses on immanentism, the “affirmation of life,” and the “rediscovery of the sanctity of the body and beauty.” This is a desecrated paganism, embracing only the superficial and inferior aspects of the ancient world. Humanism represents a mutilated humanity, turning away from the transcendent in favor of earthly conquest, leading to individualism, universalist leveling, and the erosion of racial and cultural traditions. This process culminates in a Judaisation of culture and a desacralized worldview, far removed from the true spirit of origins.

Such “paganism” aligns with the negative sense promoted by Christian apologetics, reflecting a profound ignorance of the potential paths for positive racialist action. Instead of transcending upward, these movements descend, playing into the hands of their adversaries.

These reflections are offered on a purely principled level to clarify the values of ancient Aryan spirituality and to prevent confusion. They do not propose specific solutions for modern reformist movements seeking new spiritual forms but emphasize that any such efforts must at least match the spiritual altitude of Western tradition. Catholic dogmatism, for instance, serves as a barrier against the excesses of immanent mysticism, maintaining a boundary for transcendent knowledge. While Christianity's adoption of transcendence may require rectification—particularly due to non-Aryan influences—it is essential to avoid profane criticism that reduces Aryanism to immanentism, pantheism, or the cult of “nature” and “life.” Such approaches lead to an inferior level, far from the true spirit of origins and into the realm of anti-tradition.

These considerations may displease both “pagan” and Christian racists, as they are rooted in impartial truth and experience. They do not advocate for specific revisions within Italian racism but highlight the need for a spiritually revolutionary worldview that avoids the errors and equivocations discussed. In this endeavor, doctrinal clarity, rigorous knowledge, and a rejection of dilettantism and emotional impulses are paramount. Only a precise understanding of primordial traditions can guide such a movement effectively.

Metaphysical part:

This brings us to a final, crucial point regarding the hidden dynamics of ordinary sexual relations. From a metaphysical perspective, the male embodies the active principle, while the female embodies the passive principle. However, in natural sexuality, this relationship is often inverted. Men rarely approach women as pure embodiments of “being” or as manifestations of the One's power. Instead, they typically “undergo” the woman's magnetic influence. This inversion is encapsulated in Titus Burckhardt's observation that woman is “actively passive,” while man is “passively active.” The “actively passive” nature of woman constitutes her essence of fascination, representing a higher form of activity. This is reflected in the common notion that women possess the power of “attraction,” akin to a magnet's force. In this dynamic, woman is active, and man is passive. As it is often said, “In the struggle for love, woman appears almost passive, but this passivity is far from real. It is the passivity of the magnet, whose apparent stillness draws iron into its vortex.”

This principle is evident even in the patriarchal societies of the Far East, where traditions like “acting without acting” (wei-wu-wei) recognize the superiority of the female in her apparent passivity. Paradoxically, it is always the man who is “seduced” in the etymological sense; his active pursuit is reduced to entering a magnetic field, where he becomes subject to its force. Woman, in her decisive power, always holds the upper hand over desiring men. Rather than giving herself, she “makes herself be taken.” This idea is vividly expressed in A. Charmel's Dernière semaine de Don Juan, where Don Juan's conquests are revealed as facets of a single, faceless woman (the eternal feminine or Durga) who orchestrated his seductions. He desired them “as iron desires the magnet,” a realization that ultimately led to his demise.

The priapic man is deluded in believing he “possesses” a woman simply through physical union. A woman's pleasure in being “possessed” is an elemental trait; she is not taken but welcomes, and in welcoming, she absorbs and conquers. This dynamic finds a biological parallel in the interaction between germinal cells: the spermatozoon, though active and initiative-driven, lacks vital substance and is ultimately absorbed by the ovum, which is rich in nourishment and seemingly passive. The woman's yielding is so profound that it surpasses the man's aggressive pursuit in its active nature. Psychologically, during coitus, the man often becomes passive, his attention irresistibly drawn to the woman's physical and psychic states, which become the catalyst for his rapture.

In mythological symbolism, the “nonacting” power of woman is represented by figures like Potnia Theron, Cybele, and Durga, who dominate wild beasts, symbolizing their sovereignty. Similarly, in Tarot symbolism, the card of Strength depicts a woman effortlessly holding open the jaws of a lion. Every woman, as a participant in the “absolute woman,” possesses this force to some degree. Men, often unconsciously compensating for an inferiority complex, may display exaggerated masculinity, indifference, or brutality, but this only underscores their vulnerability to woman's subtle power. While women may appear victimized on external or social levels, this does not alter the fundamental dynamic.

On a deeper level, man's passivity increases the more he embodies materialistic, instinctive, or sensual traits. The Western ideal of manhood—the activist, the achiever, the athlete, or the man of “iron will”—is often the most susceptible to woman's subtle influence. In contrast, Eastern civilizations, such as those of India and Arabia, have a more refined understanding of true manliness, which diverges significantly from the Western archetype.

In summary, the apparent activity of men and passivity of women pertain only to the superficial plane. On a deeper level, woman is active (“actively passive”), and man is passive (“passively active”). In procreation, it is the woman who absorbs and possesses. This inversion characterizes profane eros, creating its inherent ambiguity. Transcendence in erotic ecstasy is rare in ordinary relationships, as the metaphysical order is only restored when eros is elevated to sacred purposes. In such contexts, the polarity is reversed, and man becomes truly active, embodying the virya's higher potential. This sacred inversion is symbolized in Tantric practices like viparita-maithuna, where man's stillness signifies his higher activity, immune to the enchantments of woman or the allure of “naked Diana.”

Title: The Misguided Path of Neo-Paganism and the Loss of Transcendence
Tags: #Evola #Traditionalism #NeoPaganism #Transcendence #AryanSpirituality #Christianity #ModernDegeneration

1. Transcending Christianity: The possibility of transcending Christianity lies not in denying it but in integrating it into a broader framework, aligning it with pre-Christian Aryan spirituality. This requires discerning its essential aspects while discarding those incompatible with the renewing forces of the modern world.
   
2. Neo-Paganism’s Trap: Modern neo-paganism has fallen into a trap, reducing itself to a naturalistic, particularistic, and pantheistic mysticism. This distorted view stems from a Christian misunderstanding of pre-Christian traditions and represents a degeneration of true Aryan spirituality.
   
3. Anti-Catholic Polemics: Many neo-pagans adopt anti-Catholic arguments rooted in modern rationalism, Protestantism, and Enlightenment thought. These arguments, often aligned with liberalism and democracy, betray a lack of understanding of true traditional values.
   
4. Immanence vs. Transcendence: Neo-paganism’s exaltation of immanence, “life,” and “nature” contradicts the Olympian and heroic ideals of ancient Aryan civilizations. True spirituality transcends the material world, a concept lost in modern neo-paganism.
   
5. Denial of the Supra-Sensible: The rejection of a supra-sensible world and the denial of the distinction between body and mind are signs of involution. Such views align with materialistic and anti-traditional thought, undermining the Aryan spirit’s connection to transcendence.
   
6. Misunderstanding of Asceticism: Neo-paganism rejects asceticism, failing to recognize its role in traditional Aryan spirituality. True mysticism involves a balance between the material and the spiritual, not a rejection of the latter.
   
7. Ritual and the Sacred: Ancient Aryan civilizations understood ritual as a bridge between human and supra-sensible forces. Modern neo-paganism dismisses this, reducing sacred practices to superstition or empty ceremony.
   
8. Misinterpretation of Nature: The neo-pagan glorification of “nature” is a rationalist construct, influenced by Enlightenment thought. This contrasts sharply with the traditional view of nature as a realm to be transcended through spiritual discipline.
   
9. Lutheranism and Semitisation: Lutheranism, far from awakening the Nordic spirit, contributed to its involution and Semitisation. This misunderstanding reflects a broader trend of misinterpreting historical movements through a modern lens.
   
10. The Choice Ahead: The modern world faces a clear choice: return to sacred traditions and spiritual origins or continue down the path of secularism and materialism. Only by reconnecting with true Aryan spirituality can the errors of neo-paganism and modernity be overcome.

OTHER “PAGAN” MISCONCEPTIONS ABOUT WORLDVIEW

Once these points are established, the possibility of “transcending” certain aspects of Christianity becomes viable. Etymologically, “to transcend” means “to go beyond from above.” This does not imply a denial of Christianity or a repetition of the misunderstandings it historically displayed—and often still displays—toward “paganism.” Instead, it suggests integrating Christianity into a broader framework, potentially overlooking some of its elements that clash with the spirit of contemporary renewing forces, particularly in Germanic regions. The goal would be to emphasize more essential aspects of Christianity that align with the spiritual conceptions of pre- and non-Christian Aryan and Nordic-Aryan traditions.

Unfortunately, the path taken by extreme racialist neo-paganism has diverged significantly. These neo-pagans have, as if trapped, adopted a superficial, naturalistic paganism devoid of light and transcendence. This form of paganism is particularistic yet infused with a misguided pantheistic mysticism, shaped by Christian polemics against the pre-Christian world. At best, it reflects sporadic degenerations of that world. Compounding this, many neo-pagans engage in anti-Catholic polemics that echo modern, rationalist, and Protestant arguments, reminiscent of liberalism, democracy, and Freemasonry. Figures like Chamberlain and certain Italian racialist trends influenced by Gentile’s philosophy exemplify this, equating Fascism with anti-Catholicism and reducing Roman tradition to a rhetoric of rebellion and heresy, starting with figures like Giordano Bruno.

More broadly, neo-paganism’s exaltation of immanence, “life,” and “nature” contradicts the superior “Olympian” and “heroic” ideals of ancient Aryan civilizations. Statements such as “Faith in a supra-sensible world is schizophrenia” or the denial of the distinction between body and mind as an anti-Aryan, Orientaloid construct further illustrate this regression. By rejecting the soul’s immortality and reducing it to mere generational continuity, neo-paganism aligns itself with a materialistic worldview vulnerable to annihilation by natural disasters or epidemics.

Neo-paganism also displays a profound misunderstanding of asceticism, claiming that Aryans never practiced it and that their mysticism was solely focused on the “hither side.” This ignores the ritualistic and sacred character of ancient Aryan and Roman civilizations, where rites served as a bridge between human and supra-sensible forces, not as empty ceremonies. Chamberlain’s attribution of modern secular scientific inquiry to the Aryan spirit further distorts the traditional understanding of nature and knowledge.

The confusion deepens when neo-pagans, influenced by Enlightenment rationalism, exalt a constructed “nature” akin to the French Encyclopaedists’ myth of a benevolent, wise nature. This myth, tied to Rousseau’s optimism and natural law, has fueled universalism, humanitarianism, and egalitarianism, undermining traditional hierarchies and states. Similarly, modern natural sciences, focused on abstract uniformities, fail to grasp the sacred and symbolic understanding of nature held by traditional, solar man.

In light of these misconceptions, the choice becomes clear: either return to sacred and spiritual traditions or continue to indulge in the fragmented and secular tendencies of modern thought. Italian racism, having not yet fully ventured into these areas, should heed the lessons of others and avoid these pitfalls.

Metaphysical part:

At a certain stage of spiritual development, it becomes clear that the myths of the Mystery religions are allegories of the states of consciousness experienced by initiates on the path to self-realization. The deeds and adventures of mythical heroes are not mere poetry but real inner experiences, reflecting the actions of one’s inner being as they progress beyond ordinary human existence. These are not abstract allegories but lived realities. The philosophical or allegorical interpretation of myths remains superficial, akin to naturalistic or anthropomorphic readings. True understanding requires prior knowledge; otherwise, the “door” remains closed. This applies to the inner meaning of the Mithras myth as well.

The Mithraic mysteries are central to the Western magical tradition, embodying self-affirmation, light, greatness, and regal spirituality. This path rejects escapism, religious asceticism, self-mortification, humility, devotion, renunciation, and contemplative abstraction. It is a path of action, solar power, and spirituality, distinct from both Eastern universalism and Christian sentimentalism. Only a “man” can tread this path; a “woman” would be overwhelmed by its “taurine strength.” The radiant Mithraic halo, the hvareno, emerges from intense tension and crowns the “eagle” capable of staring at the Sun.

Mithras symbolizes those who follow this path. He is the primordial heavenly light, a “god born from a rock” (theos ek petras). Emerging from the riverbank, he frees himself from the mineral darkness using a sword and torch, tools from his time in the “mother’s womb.” This miraculous birth is witnessed only by “shepherds” on the “mountaintops.” These symbols represent the initiation phase, where the heavenly light, the light of the Word, is rekindled in the initiate. This spiritual birth occurs when one breaks free from the “god of this earth” and resists the chaotic “waters” of ordinary life, characterized by frenzied activity, greed, and transience.

The initiate is “rescued from the waters,” akin to Moses in Exodus, and “walks on water,” echoing Christ’s miracle. Such a being masters their cravings and deficiencies, learning to resist and transcend them. In contrast, those of the “sub-lunar world” remain trapped in cycles of death and reabsorption. Initiation is like crossing a river, leaving behind the miseries of ordinary life, battling the current, and reaching the opposite bank where a new spiritual being—Mithras, the Divine Child—is born.

The “rock” symbolizes the body, the substratum of cosmic yearning, dominated by the “wet principle.” Initiation requires freedom from this bodily limitation, achieving a consciousness no longer bound by physical constraints. The phrase theos ek petras also signifies the individuation and actualization of the spiritual element within the body. Magical initiation strengthens this nucleus of energy rather than dissolving it into cosmic flux. The spirit is immanent, needing elevation from the “rock” of human reality, which is divine by nature, not grace. Hence, Mithras is petrogenos, born from the Earth, not descended from Heaven.

The “nakedness” of the divine child symbolizes purity, autarchy, and detachment. In esoteric traditions, an impure will is one driven by external factors, unable to act independently. The pure will, symbolized by the “Virgin,” tramples the “Snake” and the “Moon” (symbols of the waters) and gives birth to the divine child through a “virginal conception.” This autozoon, a self-generated life beyond human contingency, arises from a purified will, free of all bonds. In Mithraic ritual, the soul’s uncontaminated purity generates a new nucleus beyond the waters, populating a world beyond human dimensions, space, and time.

Title: The Misunderstanding of Racist Neo-Paganism Tags: #Evola #Traditionalism #NeoPaganism #Racism #ChristianApologetics #AryanCivilization #SpiritualHierarchy #Symbolism #Initiation #Metaphysics

1. Misconstruction of Paganism by Christian Apologetics: The term “paganism” was constructed by early Christian apologetics as a derogatory label to discredit pre-Christian traditions, focusing on their decadent aspects rather than their original, sacred forms.
2. Neo-Paganism’s Paradox: Modern neo-pagan and racist movements often adopt this distorted view of paganism, perpetuating a false narrative that aligns with Christian polemics rather than the true essence of pre-Christian traditions.
3. Naturalism Misinterpreted: Contrary to the Christian portrayal, the Aryan and pre-Christian worldview was not naturalistic but symbolic-sacral, seeing nature as a manifestation of a higher, supra-sensitive reality.
4. Symbolic Understanding of Blood and Race: Ancient traditions understood blood and race not in a biological or superstitious sense but as carriers of supra-biological, spiritual elements, reflecting a deeper metaphysical knowledge.
5. Initiation and Mysteries: Pre-Christian civilizations, particularly Aryan ones, emphasized initiation and mysteries as paths to spiritual liberation and the reconquest of a primordial, Hyperborean state of being.
6. Healthy Dualism: The pagan worldview embraced a dualism that subordinated nature to a higher spiritual order, rejecting the notion of a purely naturalistic or deterministic existence.
7. Aspiration to Supernatural Freedom: The Aryan traditions sought metaphysical fulfillment and the realization of personality, transcending the material world through initiation and spiritual discipline.
8. Imperial Vocation and Sacred Hierarchy: The Aryan concept of empire was not merely political but metaphysical, reflecting a sacred hierarchy where the spiritual authority guided the temporal, as seen in Roman and Indo-Aryan traditions.
9. Critique of Neo-Pagan License: The idea of pagan “innocence” or license is a myth; even in primitive societies, life was governed by strict taboos, and the classical ideal was not the cult of the body but the dominance of spirit over matter.
10. Rectification of Historical Distortions: A proper understanding of pre-Christian traditions requires rejecting the polemical distortions of Christian apologetics and recognizing the sacred, hierarchical, and metaphysical dimensions of Aryan civilizations.

THE MISINTERPRETATION OF RACIST NEO-PAGANISM

The term paganus appears in ancient Latin writers, such as Livy, without any specific intent. However, from the rise of Christianity onward, paganus took on a derogatory meaning, used by early Christian apologists for polemical purposes. Derived from pagus (village or township), it came to signify something rustic, primitive, and uncultured. To elevate the new faith, Christian apologetics systematically distorted and denigrated pre-Christian doctrines, cults, and traditions, labeling them collectively as “paganism.”

Thus, “paganism” as constructed by Christian apologetics lacks true correspondence with historical reality, particularly the “normal” forms of pre-Christian, especially Aryan, civilizations. Ironically, many neo-pagan and anti-Christian nationalist and racist movements today base their ideologies on this distorted construct, effectively bringing it to life for the first time in history.

The predominant Christian portrayal of paganism includes several key features:
1. Naturalism: Paganism is depicted as ignoring transcendence, conflating spirit and nature, and divinizing natural phenomena or racial energies.
2. Particularism and Polytheism: It is characterized by earth- and blood-bound polytheism.
3. Absence of Personality and Freedom: Paganism is seen as a state of “innocence” or natural license, devoid of supernatural aspiration.
4. Superstition and Materialism: It is associated with superstition or a purely materialistic, fatalistic worldview.

Christianity, by contrast, is portrayed as introducing supernatural freedom, grace, and personality, along with a universal ideal that subordinates nature to a higher spiritual order.

However, this portrayal is inaccurate and one-sided. The non-Christian, particularly Aryan, world in its normal forms was not defined by superstitious naturalism but by a symbolic-sacral understanding of reality, where the material world reflected a supra-sensory dimension. Far from promoting license, pre-Christian civilizations embraced a healthy dualism, evident in Aryan-Iranian, Doric-Aryan, and Indo-Aryan traditions, which distinguished between the material and the transcendent.

Moreover, the aspiration to supernatural freedom and metaphysical fulfillment was central to pre-Christian Aryan civilizations, as seen in their mystery traditions and initiations. These often aimed at reclaiming a primordial, Hyperborean spirituality. The so-called “cult of the body” in paganism is a myth; even among so-called primitive societies, life was governed by rigid taboos, often stricter than those of organized religions.

Finally, the “pagan” world, particularly in its Aryan manifestations, exhibited a super-particularistic aspiration toward empire, rooted in a metaphysical vision of the state. This is evident in the Aryan-Iranian concept of the “king of kings,” the Indo-Aryan cakravartin, and the sacred aspects of the Roman Empire. Far from promoting statolatry or totalitarianism, these traditions upheld a hierarchical unity of spiritual and temporal authority, reflecting the sacred order of the “solar race.”

In summary, the neo-paganism embraced by extremist racist movements is based on a distorted construct of paganism, one that fails to reflect the true historical and spiritual richness of pre-Christian Aryan civilizations.

Metaphysical part:

The religious perspective can be succinctly defined as centered on the conception of the deity as a person (theism), characterized by an essential, ontological distance between this personal God and humanity, and thus by a transcendence that allows only relations of dependence, devotion, or mystical ecstasy, while maintaining the boundary between the human “I” and the divine “You.” In contrast, initiation is premised on the removal of this boundary, replacing it with the principle of “supreme identity,” which corresponds to a supra-personal conception of the First Principle. Beyond the personal God lies the Unconditioned, a reality superior to both Being and non-Being, transcending any religious representation. In Hindu metaphysics and original Buddhism, for example, personal gods and celestial realms are acknowledged but are considered part of the conditioned realm, with the absolute lying beyond them. Similar conceptions are found in Neoplatonism, which is linked to the Greek Mysteries. This demonstrates the arbitrariness of indiscriminately using the term “religion” when discussing humanity's relation to the supra-human world.

From a practical standpoint, the metaphysical principle of identity shifts the focus from moral and devotional relations to those based on knowledge. The human condition is defined not by ontological distance but by “ignorance” or “oblivion.” This idea is echoed in high mysticism, such as in Meister Eckhart's assertion that man is God but does not know it, paralleling the Hindu concept of avidya (ignorance). Salvation or redemption is thus replaced by awakening, a metaphysical awareness of transcendence. The initiate's realization is characterized by “centrality,” opposing ecstasy with en-stasy, a reconvergence toward the center rather than an outward movement. Mysticism also recognizes the idea that the divine is found within, not outside, oneself.

The distinction between the religious and initiatory horizons is further clarified by the traditional esoteric doctrines, which differentiate between immortality and mere survival. In religious conceptions, the soul is inherently immortal, with its post-death state determined by moral criteria (heaven or hell). In contrast, esoteric doctrines view immortality as uncertain and problematic, with the alternative being survival or non-survival, particularly at the moment of a “second death.” True immortality, as a deconditioning of being, is an exceptional possibility and the aim of high initiation. This concept is evident in ancient Egyptian texts, the Old Testament, Greek traditions, and operative Taoism, where immortality is tied to initiatory conditions. The Tibetan Book of the Dead further elaborates on these ideas, presenting the phenomenology of post-death experiences and emphasizing the realization of the unconditioned over transient forms of existence.

The initiatory perspective also contrasts with exoteric religious views on the naturally immortal soul, often seen as a democratization and degradation of earlier esoteric teachings. For instance, in ancient Greece, the original conception of the “hero” was diluted over time. The Mystery traditions highlight the ontological distinction between initiation and religion, as seen in the Greek scandal over the idea that even a criminal could achieve a privileged post-death destiny through initiation, regardless of moral standing. This “transcendental realism” is reflected in the objective effectiveness of initiatory rites, which operate impersonally and independently of morality, akin to a craft.

The presence of moral precepts in initiatory traditions, such as yoga, does not negate the distinction between religion and initiation. In religion, moral laws are intrinsically imperative, often seen as divine or absolute. In initiation, moral precepts are instrumental, serving as provisional means to create favorable conditions for transformation. This is illustrated by the Buddhist metaphor of the raft: moral precepts are tools to cross a river but are discarded once the goal is achieved. The relativity of moral precepts is evident in their social and transcendent applications, with their value determined by their effectiveness in achieving the initiatory goal. This instrumental approach allows for diverse paths, including the “Left-Hand Path” of Tantra and the “heroic path,” which may reject conventional moral and religious rules while pursuing the same ultimate end as the “Right-Hand Path.” Antinomianism, the rejection of religious norms, is often linked to esotericism and initiation, further underscoring the distinction between religious and initiatory perspectives.

Title: The Solar and Heroic Element of the Ancient Aryan Race
Tags: #AryanRace #SolarRace #HeroicTradition #HyperboreanCivilization #SpiritualHierarchy #Traditionalism #MetaphysicalStruggle #SacredKingship #RitualPower #Evola

1. Aryan Dual Condition: The Aryan race embodies a dual condition—latent supernatural heredity and the need for individual awakening. This potential must be actualized through personal effort, aligning with the “solar race” and heroic traits.
   
2. Solar Race and Heroic Archetype: The apex of Aryan hierarchy reflects the “solar race,” characterized by luminous, divine natures. These individuals are not mere mediators but divine beings themselves, embodying transcendent power and sacred knowledge.
   
3. Spiritual Leaders vs. Priestly Supremacy: The highest Aryan caste, the “spiritual leaders,” should not be confused with priestly dominance. In ancient Hyperborean societies, the priestly and warrior castes were originally unified, reflecting the solar race's regal and spiritual unity.
   
4. Blood and Heredity: Unlike modern religious systems, the Aryan elite's spiritual authority was rooted in blood and heredity. This contrasts sharply with the celibacy and lack of racial basis in contemporary priesthoods.
   
5. Divine Nature of Aryan Leaders: Aryan leaders were seen as divine, ruling over both men and gods. They possessed sacred science, transcending dogmas and embodying a transcendent, Olympian superhumanity.
   
6. Ritual as Command: The rite in Aryan tradition was not a superstitious practice but a divine technique of command over supra-sensible forces. It reflected a virile, dominating attitude toward the metaphysical realm.
   
7. Pontifical Function: The brahman, as a spiritual leader, served as a “pontiff,” bridging the human and superhuman worlds. This function was central to the Aryan hierarchy, embodying supreme authority and legitimacy.
   
8. Hyperborean Origins: The Hyperborean civilization, with its solar and regal spirituality, represents the purest expression of Aryan tradition. This legacy persisted through heroic restorations in later periods.
   
9. Aryan Ideal: The Aryan ideal encompasses both biological purity and spiritual nobility, forming a race of super-men opposed to modern materialistic and Promethean concepts.
   
10. Modern Relevance: Reawakening the Aryan spirit today requires overcoming historical distortions and reconnecting with the ancient metaphysical struggle. This involves both practical racial consciousness and a return to the sacred, heroic ethos of the solar race.

The Solar and Heroic Essence of the Ancient Aryan Race

The dual nature of Aryan identity reveals that ancient civilizations recognized a latent, supernatural heredity within the Aryan bloodline—a potential that required awakening and actualization on an individual basis. This was the profound purpose of the highest forms of Aryan sacraments. At the pinnacle of the Aryan hierarchy, this latent quality aligns with the essence of the “solar race,” making the Aryan individual one who must reclaim or restore this heroic and solar nature. Thus, the Aryan embodies the traits of what is technically termed the “heroic race.”

The Aryan caste system was divided into three tiers, with the highest referred to as “spiritual leaders.” This term avoids the complexities surrounding the relationship between the priestly (brahman) and warrior (kshatram) castes in ancient Hyperborean societies. Contrary to common misconceptions, the priestly caste did not represent a mere religious supremacy. Early evidence suggests that the priestly and warrior-regal castes were originally unified, reflecting the primordial function of the “solar race.” Moreover, the brahman, as Aryan leaders, did not govern a society dominated by “priests” or enslaved to “religious” ideas in the European sense.

Two key distinctions set the ancient Aryan elite apart. First, their status was rooted in blood and heredity, unlike the celibate clergy of the Church, which severed the racial basis of priestly dignity. Second, the Aryan elite, as the “solar race,” rejected the metaphysical separation between Creator and creation. They were not mediators of the divine but divine natures themselves, ruling over both men and invisible powers. Described as luminous beings of “radiant fiery substance,” they were worshipped even by the gods. They possessed sacred knowledge, not faith, and their authority was direct, with no need for dogmas or a “church.” Each legitimate member of their caste was a “pontiff” in the original sense—a bridge between the human and the superhuman.

The rite, a royal prerogative, served as the supreme “pontifical” instrument. Unlike prayer, which is a request, the rite was a command—a “divine technique” that influenced supra-sensible causes. Its effectiveness depended on the objective force of those performing it. Modern misinterpretations often reduce rites to superstition, but they are, in truth, degenerate remnants of a higher tradition.

The unity of the brahman and kshatram in ancient Hyperborean civilization reflects its solar and Olympian spirituality. This tradition persisted through subsequent periods of obscuration, preserved by heroic restorations within the elite. Early Greek and Roman civilizations echo this solar and regal element, emphasizing a shared origin and life with divine entities.

In summary, the term “Aryan” refers to a “race of the spirit” of Hyperborean origin, engaged in a metaphysical struggle and embodying an ideal of Imperium. It signifies both biological purity and a spiritual nobility of the “solar” type—a race of true supermen, distinct from modern materialistic and evolutionary concepts. Reconnecting with this ancient Aryan spirit requires overcoming millennia of historical obscuration, a task that must align with practical efforts to restore racial integrity.

Today, the term “Aryan” must not be diluted, it must evoke the highest ideals and summit lines of development, inspiring creative tension and the awakening of latent possibilities in those capable of perceiving its profound significance.

Metaphysical part:

If we assume that a being has achieved a high degree of inner unification, any form of “inner sanction” can be understood in similar terms—positive emotions arise when aligning with a particular course of action, while negative emotions emerge when opposing it. These emotions align with societal notions of “good” or “evil,” which are contingent on specific social, cultural, and historical contexts. Beyond external and social reactions, an individual may experience remorse, guilt, or shame when acting against the dominant tendency within their deeper self—often shaped by hereditary and subconscious conditioning—even if this tendency has been temporarily suppressed by other influences or the demands of the “physical I.” Conversely, obeying this deeper tendency brings satisfaction and comfort. In cases where one deviates from their authentic vocation or ideal, a negative “inner sanction” may lead to internal dissociation, reflecting the conflict between competing tendencies.

These emotional reactions are purely psychological and lack transcendent or moral significance. They are natural phenomena, unrelated to the intrinsic quality of actions, and should not be mythologized with moral interpretations if one has attained true inner freedom. Thinkers like Guyau and Nietzsche have approached such phenomena of “moral conscience” realistically, cautioning against conflating psychological facts with ethical values. This perspective dissolves when a being achieves unity, and their actions flow from that unified state. Unity is not obligatory; it is a choice, and even among superior types, some may consciously embrace non-unity, allowing their deeper unity to exist invisibly on a more profound plane.

In traditions such as those associated with karma, it is possible to transcend these emotional reactions through “impeccability” or inner neutrality toward good and evil. A being who has transcended their naturalistic aspect can even neutralize karmic reactions magically, achieving a state of de-individualization. This underscores how the “moral” plane can be transcended impersonally by understanding the law of cause and effect in its fullest scope. Internally, this involves recognizing the consequences of certain behaviors and acting with objectivity, free from the pathological “sin” complex tied to the personal God of morality. Instead, metaphysical traditions emphasize awareness of error rather than sin, a perspective the superior individual should adopt, moving beyond religious residues.

As Frithjof Schuon observes, Eastern traditions lack the Semitic concept of sin, focusing instead on the opportuneness of actions in relation to cosmic, spiritual, or social utility. They distinguish actions based on their practical effects rather than moral classifications, prioritizing spiritual interests without ethical moralizing. This approach aligns with the dissolution of moral projections and the return to pure being.

In summary, the individual who achieves this new freedom—whether through an inherent structure or an existential rupture that reconnects with the higher dimension of being—gains a vision of reality stripped of human and moral elements, free from subjective projections and theistic superstructures. This reduction to pure reality is mirrored by the individual's return to pure being, where freedom is confirmed through the naked assumption of their own nature, which becomes their guiding law. This law is relevant to the extent that secondary tendencies or external influences persist.

In practical terms, this involves a two-fold experimental regime: first, understanding oneself as a determined being, and second, recognizing the transcendent dimension within as the ultimate basis of one's law. In a world of dissolution, the only unconditioned meaning lies in the direct assumption of one's naked being as a function of transcendence. Behavior toward the world should be characterized by intrepid openness, detachment, and engagement in every act with pure, impersonal action, “without desire” or attachment. This orientation shares traits with Nietzsche's “Dionysian state,” but its integration suggests a more fitting term: “Dionysian Apollonism.”

Title: The True Aryan Ideal: A Spiritual and Metaphysical Perspective
Tags: #Aryan #SpiritualAscent #Traditionalism #Metaphysics #Initiation #HinduTradition #RaceOfTheSpirit #Evola

1. The term “Aryan” originally signified a superior human type, embodying nobility, excellence, and spiritual ascent, transcending mere biological or racial classifications.
   
2. In ancient traditions, the Aryan was associated with a divine struggle against chaotic, dark forces, reflecting a higher, initiatory dimension.
   
3. The Aryan quality was tied to the concept of a “race of the spirit,” requiring both noble birth and spiritual initiation for its full realization.
   
4. In Hindu tradition, the Aryan was identified with the dvija or “twice-born,” symbolizing a spiritual rebirth through initiation (upanayana).
   
5. Initiation into the Aryan community was reserved for those of Aryan birth, emphasizing the interplay between hereditary purity and spiritual elevation.
   
6. The Aryan caste system (spiritual, warrior, and familial elites) was rooted in sacred tradition, prioritizing spiritual hierarchy over materialistic or egalitarian values.
   
7. The Aryan ideal aligned with the “way of the gods” (devayana), representing a path of transcendence beyond lower, telluric cycles of reincarnation.
   
8. Modern distortions of the Aryan concept reduce it to a simplistic racial classification, stripping it of its profound metaphysical and spiritual significance.
   
9. The true Aryan ideal stands in opposition to materialistic and degraded interpretations, upholding a vision of spiritual nobility and sacred order.
   
10. This ancient conception of Aryanity serves as a reminder of the higher, initiatory path that transcends modern decadence and aligns with the perennial wisdom of Tradition.

WHAT IS THE MEANING OF “ARYAN”?

The term “Aryan” has undergone significant distortion in modern usage, often reduced to a simplistic racial classification. Originally, however, it carried a profound spiritual and metaphysical meaning, deeply rooted in ancient traditions. The Aryan quality was not merely a matter of biological descent but also involved a higher, initiatory dimension that transcended mere physical birth.

In its authentic sense, “Aryan” referred to a superior human type, associated with nobility, excellence, and a spiritual ascent. This concept was central to the civilizations of ancient India and Iran, where the Aryan was seen as part of a divine struggle against dark, chaotic forces. The term “Aryan” (from arya) denoted qualities of being noble, faithful, and honorable, and it was closely tied to the idea of a “race of the spirit,” which required both birth and initiation to fully realize.

In the Hindu tradition, the Aryan was identified with the dvija, or “twice-born,” signifying a second, spiritual birth achieved through initiation (upanayana). This initiation was essential for entering the Aryan community, much like baptism in Christianity, but it was reserved only for those of Aryan birth. The Aryan caste system, comprising the spiritual, warrior, and familial elites, was defined by both hereditary purity and adherence to a sacred tradition that emphasized spiritual elevation over mere biological lineage.

Thus, the true Aryan ideal was not limited to racial or ethnic criteria but encompassed a higher, metaphysical order. It represented a path of spiritual ascent, aligned with the “way of the gods” (devayana), in contrast to the lower, telluric cycles of reincarnation. This conception of Aryanity, rooted in ancient wisdom, stands in stark contrast to the degraded, materialistic interpretations that have emerged in modern times.

Metaphysical part:

Three elements converge in the emergence of a human being. The first is transcendental, linked to the initial three nidānas: “ignorance,” mental formations (sankhāra), and a descending current that, through the second nidāna, gains direction, and through the third, begins to assume an individuated form with an “I”-consciousness. The second factor involves organized forces and influences, a determined will, aligning with the processes of “combustion” within saṁsāra. These influences and will can be seen as a distinct entity, termed the “saṁsāric entity” or “entity of craving.” This entity transcends individual limits, embodying concepts like “daemon,” “double,” or “genius,” found in various traditions, such as the liñga-śarīra in Saṁkhya or the gandharva in early Buddhist texts. In Buddhist theory (Abhidharmakośa), this entity is called antarābhava, existing pre- and postnatally, driven by desire and impulses from past lives, seeking manifestation in a new existence. This factor aligns with a largely predetermined “name-and-form” (nāma-rūpa), where the obscured principle merges with the antarābhava, integrating into a specific saṁsāric heredity.

The third factor involves the supersensible perception of the daemon seeking a new “combustion” through suitable parents, whose heredity aligns with its cravings. This process mirrors psychoanalytic concepts like the libido or the “Oedipus complex,” as the entity develops desire for one parent and aversion for the other, based on its previous life's gender. Through infatuation and delight, the entity enters the womb, initiating conception. The khandhās (aggregates) then condense around it, forming the basis of personality, followed by the physiological process of embryonic development. The internal development is guided by the remaining nidānas, which we will explore further.

In the texts, the relationship between the three principles is illustrated through the following simile: the seed represents viññāṇa (consciousness), the earth symbolizes kamma (action or karma), and the water that nourishes the seed to grow into a plant signifies thirst (craving). Here, kamma is the force, already shaped by the sankhārā, which corresponds to the “saṃsāric entity.” Into this entity, the descending principle (the seed) enters and is propelled into a new existence due to craving. However, in exceptional cases of “descents,” which are of a fatidic nature, beings who have partially transcended ignorance and are primarily composed of “illumination” (bodhi—this is the literal meaning of bodhisattva) utilize a “celestial body” or “body of splendor” (tusita-kāya) as their “vehicle,” replacing the antarābhava or the entity of craving. In such instances, birth occurs without any interruption in the continuity of consciousness. The individual remains fully self-possessed, imperturbable, and endowed with vision, with the ability to choose the place, time, and mother of their nativity.

Title: The Illusion of the Thousand-Year Aryan Reich
Tags: #Evola #Traditionalism #SpiritualHierarchy #AryanMyth #MetaphysicalHistory

1. Spiritual Hierarchy Over Material Power: The so-called “Thousand-Year Reich” failed because it prioritized material and racial supremacy over spiritual and metaphysical principles. True power lies in the transcendence of the material realm.
   
2. Rejection of Modern Supremacism: Supremacist ideologies are a distortion of traditional values. True Aryan principles are rooted in spiritual nobility, not racial or biological dominance.
   3.The Fall of the Reich as a Warning: The short-lived nature of the Reich demonstrates the consequences of deviating from traditional, hierarchical, and spiritual principles.
   
3. Myth of the Aryan: The Aryan ideal is not tied to race but to a spiritual and metaphysical essence. It represents a higher state of being, not a temporal political construct.
   
4. Glory in Tradition, Not in Empire: The glory of the Aryan spirit lies in its alignment with eternal truths, not in the fleeting triumphs of political or military conquest.
   
5. Critique of Modernity: The Reich, despite its claims, was a product of modern materialism and collectivism, not a return to traditional values.
   
6. The Eternal vs. the Temporal: A true Aryan Reich would transcend time and space, embodying the perennial philosophy, not a temporal political entity.
   
7. Spiritual Awakening Over Supremacy: The focus should be on inner transformation and the awakening of the higher self, not on external dominance or superiority.
   
8. The Danger of Idolatry: The Reich's failure highlights the danger of idolizing temporal power and losing sight of the transcendent.
   
9. Return to Tradition: The only path to true glory is a return to the traditional, hierarchical, and spiritual order, as opposed to the chaos of modernity and its distortions.

THE TELLURIC RACE AND THE DIONYSIAN RACE.

The third race of the spirit, identified through ancient symbolic traditions, is the “telluric” or “Titanic” race. This race embodies a way of being that adheres to life in its immediacy, instinctiveness, and irrationality. The term “telluric” evokes seismic phenomena, reflecting the explosive impulsiveness, sudden changes, and absolute immediacy characteristic of this race. It is intensive yet gloomy, lacking the depth and detachment required for tragedy. Sexuality plays a significant role, particularly in its most elementary form, with women more easily embodying a “telluric” nature than men. The telluric man's sense of personality is underdeveloped, with the collective element prevailing, often manifesting through blood ties in a material, atavistic, and fatalistic manner. Within a civilization shaped by other human types, tellurism signifies the final phase of decomposition, marked by the liberation of previously restrained forces.

The telluric element is recognizable in the “Desert” race and the “East Baltic” race, known for their inner instability. The Etruscan race, as described by Bachofen, also embodies the dark and fatalistic traits of the telluric man. Mediterranean man, striving for a Nordico-Aryan lifestyle, must contend with this telluric influence. Keyserling aptly used the telluric attribute to describe aspects of the contemporary “world revolution.” In primordial traditions, the “Titanic” race opposes the “Demetrian man,” reflecting the degradation of virile quality into a terrestrial form, associated with wild and violent affirmations and inferior forces linked to ancient symbols like Poseidon. This race can also be termed “Promethean,” as it seeks to usurp the dignity of the solar race, evident in myths of titans battling Olympian forces and the Indo-Aryan tradition of the mlecchas, degraded warriors exterminated by Parashurama, a symbol of ancient spirituality.

Bachofen distinguishes between the Apollonian and Dionysian stages in the context of virility and solarity. The Apollonian stage represents immutable celestial light, symbolizing pure Hyperborean spirituality, as seen in the Delphic cult. The Dionysian stage, in contrast, embodies a solarity of light that undergoes cycles of birth, death, and resurrection, reflecting a law of becoming and transformation. Dionysian solarity is a virility that seeks light through passion but remains entangled with the sensual, telluric, and ecstatic-orgiastic elements of the Demetrian cycle. The association of female and lunar figures with Dionysos underscores this terrestrial virility, which, despite its luminous and ecstatic nature, fails to transcend its earthly roots. The Dionysian mysteries, linked to the Demetrian rather than the Apollonian, culminate in a “die and become” process under the sign of an infinite that destroys form and finite, reverting to telluric-Demetrian promiscuity.

Klages' views on ecstasies as the pinnacle of spiritual life align with this inferior type of Dionysian experience. The Dionysian man shares traits with the “Titanic” race, aspiring to reclaim lost heights through the radical unleashing of sensory forces but ultimately failing to preserve virile quality, mixing the sensitive with the supra-sensitive and achieving liberation at the cost of personal affirmation. This Dionysian spirit correlates with the Romantic man, both opposing the Olympian or solar race. The Dionysian-Romantic type is prevalent in Nordic races, including Germanic and Anglo-Saxon, highlighting the distinction between the primordial Nordico-Aryan race and later Nordic races. The prominence of feminine, Demetrian, and gynaecocratic elements in these races, as seen in the German language's gendered terms for sun and moon, suggests a spiritual involution, distancing them from the pure solar tradition.”

Metaphysical part:

In the Egyptian text, De Rachewiltz notes that it became the Book of the Dead for all through a process of “democratization.” Originally, during the ancient Empire, it was reserved exclusively for the Royal House and the high priesthood. The concept of “Osirification” and the attribution of the ka, the “double,” which paves the way for the sahu, the immortal body that “stands up” and “does not fall,” were initially limited to these elites.

The true title of the Egyptian text is The Book to Lead Out to the Day, a phrase whose deeper meaning refers to the ultimate goal: to emerge into the immortal light, the invisible light of Amenti. Similarly, in the Tibetan ritual, encountering absolute light is the first experience and test for the soul after death. A key aspect of the Egyptian ritual is overcoming the “second death,” the disintegration of the spiritual and psychic essence separated from the body by physical death. This existential danger in the afterlife is often depicted with dramatic intensity in the text.

While the Egyptian text emphasizes magic and determinative actions, the Tibetan tradition focuses more on the power of knowledge. However, both texts share parallels in their liberating identifications. Just as the Tibetan ritual highlights the dissolution of distinct entities as a path to liberation, the Egyptian text contains formulas where the soul affirms its identity with divine figures. Additionally, there are formulas for “transformation,” enabling the soul to manifest as cosmic powers, often symbolized by theriomorphic figures. These references have sometimes been misinterpreted as evidence of a reincarnation doctrine in ancient Egyptian esotericism.

The Egyptian text, as preserved, lacks systematic organization, with formulas often presented haphazardly. It includes fluctuations, spiritual ups and downs, and invocations of a religious and mystical nature. Yet, the most ancient and essential portions of the text are deeply rooted in magic. The soul asserts its metaphysical connection to divine essences, even threatening ultramundane divinities like Osiris and Ra, reflecting a principle of “transcendent virility.” The soul claims that its salvation is intertwined with that of the divine. Key themes include the “opening of the mouth” (reclaiming the magical power of the word), “breathing the breath of life,” gaining power over the Waters, and taking an immortal Name.

The Egyptian text was recited during funerals, akin to how the Tibetan Bardo Thödol is read to the dying and after death. Both aim to ensure the soul remains active and does not forget. De Rachewiltz also highlights that some passages suggest the Egyptian formulas were used during life, indicating the text's role as a magical ritual. This aligns with the ancient belief that initiation rites mirrored the experiences of the afterlife, with the same processes required to overcome the “second death” and achieve “Osirification.”

Title: The Decline of Christian Morality: A Cultural Rebellion Against Divine Order Tags: #Christianity #slavemorality #Tradition #Evola #RevoltAgainstTheModernWorld

What is unclear, the three Abrahamic religions are aligned with the lunar cycle.

Christianity represents a slave morality, a decadent inversion of true spiritual hierarchy. It glorifies weakness, exalts the humble, and denies the sacred order of domination and transcendence. Its promise of salvation is a consolation for the defeated, a metaphysical rebellion against the aristocratic spirit.

Metaphysical part:

Our civilization suffers from a fundamental dichotomy—the core of its crisis. On one side lies a lifeless culture, an ethics of doubt, a faith alien to our true nature. On the other, an explosive yet barbaric materialism dominates, reducing action to mere mechanistic frenzy. This imbalance stems from the West’s inherent tradition of action—but action now stripped of transcendence, severed from the sacred.

The root of this decay is obscured, though Christianity bears partial blame. A foreign creed, Semitic-Southern in origin, it ruptured rather than enriched our ancient Aryan-Roman legacy. Like a psychological inhibition, its dualistic spirit stifled true sublimation, diverting suppressed energies into materialistic frenzy. By denying the path of absolute spiritual ascent, Christianity forced action into the profane realm, where it degenerated into empty agitation—action for action’s sake, shackled to temporal ends.

From the Reformation onward, this decay became irreversible. Now, at history’s crossroads, the elite must revolt—restoring the sacred deed, the spiritualized act. Only through this return can the Aryan West reclaim its soul, fulfilling its heroic destiny and rising from ruin.