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

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

Opus Magicum: Chains

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

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

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

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

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

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

Forming the Chain

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

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

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

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

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

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

Metaphysical part:

The Initiatic Tradition in the West

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

Such claims rest on implicit presuppositions:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Metaphysical part:

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

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

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

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

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

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

Title: 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.”

Know your caste—transgressing your nature brings decay. True order: workers submit to merchants, merchants to warriors, warriors to the sacred king. Tradition is hierarchy. #Evola #Traditionalism #Hierarchy #Castes

The globalists fools, still haven’t grasped the decentralizing principle of the internet. But when one has “a bourgeois mentality”—which is what globalists truly are—they represent “the revolt of merchants against their superiors”: the aristocrats since the Renaissance in Europe.

On the internet, you know you’re “on a globalist platform” when you get banned.

If this happens, there’s no reason to be unsettled—and if you are, examine your inner motivations and identify where you’re clinging.

I must emphasize: if “your nature is not that of a warrior,” do not engage in battles; you are not made for it. For me, it’s amusement, because it’s my nature. There have always been classes in every society—”each in their place.” Do not venture into another’s class, for your nature will deteriorate if you venture into others.

Metaphysical part:

The analogy between the political order and the human organism has ancient roots, reflecting a higher principle of hierarchical organization. In every advanced form of social structure, four distinct functions emerge in a strict vertical order. At the base lies undifferentiated vital energy, governed by the economic and productive sphere. Above this stands the organizing will, directing the collective movement. At the summit resides the intellect and sovereign power, embodying the transcendent principle that illuminates the entire order.

True traditions upheld this sacred hierarchy, structuring society into castes mirroring these functions: the servile class (workers), the mercantile class, the warrior aristocracy, and the spiritual-regal elite. Each caste was subordinate to the one above—the masses ruled by economic experts, merchants guided by warriors, and warriors united under a sacred king, who embodied a divine authority beyond mere humanity.

This order was fully realized in the ancient Orient (particularly India) and the Far East. Fragments of it persisted in Greco-Roman civilization, echoed in Plato and Aristotle, and were partially restored in the Catholic-feudal synthesis of the Middle Ages.

America is a Mall

“Don’t make me laugh. We’re not one people. That’s just a myth Thomas Jefferson came up with. Jefferson’s treated like some American saint because he wrote those words, “All men are created equal.” But let’s be real—he didn’t even believe that himself. How could he, when he enslaved his own children? He was just a wealthy wine snob who got tired of paying taxes to the British. So yeah, he wrote some pretty words, stirred up the masses, and sent them off to die for those ideals while he sat back, sipped his wine, and exploited his enslaved women.

And now this guy wants to tell me we’re living in some kind of community? Give me a break. I’m living in America, and in America, you’re on your own. This isn’t a country—it’s a business.”

Metaphysical part:

America is Not a nation.

America was never a true nation in the traditional, organic sense—it was born from the revolt of mercantile interests against a weakening European order. Jefferson’s “equality” is a liberal myth, a subversive fiction that masks the natural hierarchies of men. His hypocrisy only proves the degeneracy of Enlightenment ideals: a slave-owner preaching universalism while upholding his own privilege.

Modern America is the triumph of the mercantile spirit—a soulless, deracinated machine where all higher values are reduced to transactions. There is no Volk, no sacred order—only the tyranny of economics and the illusion of individualism. The masses are exploited not by kings or warriors, but by bankers and demagogues who manipulate them with hollow slogans.

This is not a civilization—it is a usurer’s paradise, a final stage of Kali Yuga where all that remains is the worship of gold.

Title: America: The Triumph of Mercantile Degeneracy
Tags: #Traditionalism #AntiLiberalism #KaliYuga #Hierarchy #AntiModern

1. Anti-Nation: America was never an organic nation—it was a revolt of mercantile interests against the European order, lacking true spiritual or racial unity.
   
2. Jefferson’s Lie: The myth of “equality” is a liberal deception, masking the natural hierarchies that Enlightenment hypocrisy could never erase.
   
3. Enlightenment Degeneracy: The ideals of 1776 were born from bourgeois resentment, not sacred order—replacing kings with bankers and demagogues.
   
4. Mercantile Tyranny: America is a business, not a civilization—its soul is commerce, its god is profit, and its people are deracinated consumers.
   
5. False Individualism: The illusion of “freedom” disguises servitude to economic forces, eroding all higher values and traditions.
   
6. No Volk, No Order: Without a rooted people or sacred hierarchy, America is a machine of exploitation, where the weak rule the strong through finance and propaganda.
   
7. Kali Yuga Manifest: The usurer’s paradise—gold as god, men as cattle, and the final descent into materialist decay.
   
8. Anti-Hierarchy: The liberal myth of equality inverts the natural order, elevating the inferior while crushing aristocratic and spiritual elites.
   
9. Masses as Tools: The “people” are a manipulated herd, mobilized by slogans to die for illusions while the real powers profit.
   
10. No Return: America’s fate is sealed—it is the terminal stage of modernity, a warning to those who betray Tradition.