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

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

Knowledge of the Waters

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Force does not yield. Take it. Dare.

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

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

Metaphysical part:

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

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

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

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

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

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

The Royal Art of Magic: 10 Forbidden Truths About Power

Title: The Magical Path: Power, Initiation, and the Regal Tradition
Tags: #Tradition #Magic #Initiation #Power #Evola

1. Magic as Superior Science – True magic transcends vulgar occultism, aligning with the ars regia—the royal art of spiritual dominion. It is not mere psychic manipulation but a path to primordial reintegration.
   
2. Spiritual Virility – The magus embodies spiritual masculinity: dominance, sovereignty, and detachment. Unlike passive mysticism, magic demands active mastery over forces, both inner and outer.
   
3. Power Attracts the Centered – Power seeks the initiate who has become an immovable axis—not the one who craves it. Desire for power scatters it; impassibility magnetizes it.
   
4. Dangers of the Powers – Powers are perilous. If the initiate’s inner resolve wavers, they consume him. Mastery requires unbroken tension—like a pillar unmoved by torrents.
   
5. Rejection of Powers is Absurd – Powers are intrinsic to the initiate’s metaphysical state, like nirvana. One does not “renounce” them—they are the chrism of his being.
   
6. The Misunderstood Magus – The profane imagines a magus as an ordinary man with added “powers.” In truth, the magus is a different order of being—his desires and interests are transfigured.
   
7. Magic vs. Technology – Modern technology mimics low magic: automatic, externalized effects. True magic is causal evidence, an emanation of the initiate’s unified being.
   
8. The Heroic and Regal Path – Magic aligns with the warrior-initiate tradition, not priestly contemplation. The “hero” (Hesiod’s demi-god) reclaims the divine state through action.
   
9. The Trial of Active Identity – Some traditions (e.g., Islamic esotericism, the Bhagavad Gita) teach that mastery over action is the test—transcending ecstatic passivity for sovereign manifestation.
   
10. Beyond Good and Evil – The adept’s actions stem from the invariable middle—neither “good” nor “evil,” but from the center, where opposites dissolve in the impersonal will.
    “Power is feminine: she obeys only him who does not seek her.”

On Magic and Its Powers

The term “magic” must be clarified beyond modern distortions—whether vulgar Anglo-Saxon pursuits of “personal magnetism” or the degraded forms of ancient ritualistic magic, which often amounted to mere manipulation of subtle forces for practical ends. However, limiting magic to these inferior expressions is shortsighted.

True magic aligns with higher initiatic traditions. The Persian Magi, for instance, were not mere sorcerers but bearers of a sacred science linked to power (mögen in Germanic roots). Even Christianity, while condemning “accursed” magic, retained the term magi for the three exalted figures at Christ’s birth—symbols of initiatic dignity. Renaissance Hermeticists like Cesare della Riviera spoke of magic as the art of restoring the primordial state, reopening the path to the “Tree of Life.” This is high magic, distinct from ceremonial theurgy or lower psychic operations.

Magic, in its pure form, is the ars regia—the royal art of spiritual dominion. It is experimental, active, and virile, opposed to passive mysticism or priestly mediation. The magus embodies the regal tradition, which surpasses the priestly in its direct connection to the divine. Ancient kings—Egyptian pharaohs, Roman pontifices maximi, Persian and Japanese emperors—were not mere rulers but living symbols of transcendent authority. The usurpation of such titles by priestly castes (as in Catholicism) marks a decline.

The magus does not seek power; power seeks him, drawn to his centered being, his impassible dominance. Power is feminine, requiring a masculine principle to command it. But this mastery is perilous: failure of inner resolve means being consumed by the very forces one sought to wield.

Powers are not toys for profane desires. The true magus is fundamentally different from ordinary men—his being transformed, his interests elevated beyond petty ambitions. What the vulgar mind imagines as “magical power” (wands, spells, instant effects) is a caricature. Real magic operates from a state of absolute knowledge-causality, where act and will are one.

Yet magical operations can serve as initiatic training—a “sport” of the spirit, forging discipline and control. Beyond this, the adept who has realized his essence may act impersonally, beyond good and evil, as an instrument of the “Center.” Such actions transcend human motives, reflecting the invariable middle where all oppositions dissolve.

Key Principles of Magical Power

1. Power Seeks the Worthy – Not pursued, but attracted by one who embodies centrality, hardness, and renunciation. Desire for power repels it; impassibility commands it.
   
2. The Danger of Powers – A lapse in resolve turns power against the wielder, reducing him below his former state.
   
3. Rejection of Powers is Absurd – Powers are intrinsic to initiatic dignity, like nirvana to the awakened. One may refrain from using them, but not “reject” their essence.
   
4. The Magus is Transformed – The possessor of true power is no longer an ordinary man; his desires align with his being, rendering vulgar ambitions meaningless.
   
5. Magic is Not Miraculous – True magic is causal, evident, and conscious—unlike the mechanical “wonders” of degenerate or technological pseudo-magic.
   
6. Magic as Initiatic Training – Lower operations can serve as discipline, but fixation on contingent effects is a deviation. The highest magic is action from the “Center,” beyond duality.
   

The regal and magical path is one of virile spirituality, opposed to priestly passivity. It restores the primordial tradition—where the king was god, the magus was sovereign, and power was the natural attribute of the awakened Self.

The Left-Hand Path: Transmutation of the Negative

Unlike ascetic traditions that reject intoxication and sexuality, the Left-Hand Path (Vāmācāra) seeks to transform the dissolutive into the liberative. Ordinary indulgence in sex and wine weakens the spirit, but the vīra—possessing inner detachment (virya)—uses these very forces to dissolve tamas (inertia) and catalyze transcendence.

Title: The Satanic and the Counter-Initiation in Modern Times
Tags: #Crowley #Satanism #CounterInitiation #Tradition #Magic #Subversion

1. Satanism as Peripheral Phenomenon – Modern satanism is often a sensationalist distortion, lacking traditional roots, serving as an outlet for rebellious or degenerate impulses rather than genuine esoteric knowledge.
   
2. Theological Dualism vs. Metaphysical Unity – Unlike the moral dualism of Christianity (God vs. Satan), true Tradition recognizes a higher metaphysical unity where destructive forces (e.g., Shiva) are integrated into the divine order.
   
3. Perversion, Not Mere Destruction – The essence of satanism lies not in destruction but in blasphemy, sacrilege, and the deliberate inversion of sacred forms (e.g., black masses parodying Catholic rites).
   
4. Involuntary Evocations – Degenerate modern practices (e.g., chaotic rituals, drug-induced states) risk unleashing lower forces, leading to possession or psychological disintegration (e.g., Manson “family”).
   
5. Historical Cases of Demonic Possession – Figures like Gilles de Rais exemplify sudden demonic infiltration, where an individual becomes a vessel for dark forces, later collapsing into remorse once the invasion subsides.
   
6. Sex as a Magical Force – While sex can be a vehicle for transcendence (Tantra), in satanism, it degenerates into profane excess, stripped of ritual discipline and turned into a tool for degradation.
   
7. LaVey’s Bourgeois Satanism – Anton LaVey’s “Church of Satan” reduces satanism to a banal inversion of Christian morality, mixing Nietzschean individualism with theatricality but lacking genuine metaphysical depth.
   
8. Crowley: Between Magic and Satanism – Though Crowley adopted satanic imagery (e.g., “The Great Beast 666”), his system was fundamentally initiatic, aiming at magical mastery rather than pure inversion. His use of sex and drugs followed esoteric, not hedonistic, principles.
   
9. The Left-Hand Path’s Dangers – The “Left-Hand Path” (e.g., Tantric vāmācāra) can lead to transcendence but requires extreme qualification; without it, the practitioner risks being overwhelmed by unleashed chaotic forces.
   
10. Counter-Initiation and Subversion – Modern satanism reflects the broader work of counter-initiation: dissolving traditional forms to activate a formless, chaotic substrate, opposing the sacred order of true Tradition.
    Conclusion: True esotericism transcends moral dualism; satanism, in its modern forms, is largely a degenerate parody, either a psychological rebellion or a dangerous flirtation with forces that the unprepared cannot master.

To properly understand modern satanism, we must first define the “satanic.” In the Western tradition, Satan represents the “adversary” and the “principle of Evil,” but this dualism is not absolute. A higher metaphysical principle transcends the opposition between a moralized God and his antithesis, embracing both creation and destruction, light and darkness—as seen in the Hindu Trimūrti (Brahma, Vishnu, Shiva). Thus, Satan, as a purely destructive force, could be reintegrated into a broader divine dialectic.

True satanism, however, is not merely about destruction but perversion—deliberate blasphemy, sacrilege, and contamination. This distinguishes it from simple black magic or sorcery, which may pursue immoral ends without necessarily invoking satanic forces. Historical examples, such as Gilles de Rais, illustrate sudden demonic possession, where an individual becomes a vessel for dark forces, only to collapse into remorse once the possession ends.

Modern satanism often lacks depth, degenerating into sensationalism. Groups like LaVey’s “Church of Satan” reduce satanism to a crude inversion of Christian morality, celebrating hedonism and strength while stripping away any transcendent dimension. This is not true satanism but a banal neo-paganism, devoid of genuine metaphysical tension.

A more serious case is that of Aleister Crowley, whose “Thelema” doctrine went beyond mere provocation. Crowley’s system—centered on the “True Will,” the divine nature of the individual (“Every man and every woman is a star”), and the magical use of sex and drugs—retained an initiatic core. His rituals, though often theatrical, sought contact with higher (or lower) forces, distinguishing his path from mere decadence. However, the risks were severe: those unprepared for such encounters faced disintegration, while the qualified could harness these forces for transcendence.

Ultimately, satanism’s danger lies in its potential to unleash chaotic, subversive energies—whether through blasphemous inversion (the black mass) or misguided magical practice. The true initiatic path, by contrast, seeks to master these forces, not succumb to them. Crowley’s legacy, though ambiguous, points toward this higher possibility, even as it flirts with the abyss.

Magic and Initiatic Realization in the Modern World

Beyond theosophical, anthroposophical, and neo-mystical spiritualisms, certain modern currents exhibit a tendency toward the supernatural with an initiatic and magical character. However, deviations abound, particularly when coupled with an “occultist” attitude—marked by obscurantism, pretentious mystery, and an affectation of authority. True esotericism demands discipline, not theatrical secrecy.

Magic manifests in two forms:
1. Operative Magic – A science of directing subtle forces behind phenomenal reality, transcending mediumistic or parapsychological phenomena. It involves conscious manipulation of hidden laws governing both psyche and external nature.
2. High Magic (Theurgy) – A spiritual attitude emphasizing virile self-mastery, opposing passive mysticism. It seeks an ascending transcendence, forging an immortal, sovereign individuality beyond the mortal “I.”

Gurdjieff and the Crisis of the Modern “Machine-Man”
Gurdjieff’s teaching centers on the realization that ordinary man is a “machine,” governed by automatisms, living in a state of “waking sleep.” True being lies not in the ephemeral “personality” (a mask shaped by external influences) but in the “essence”—the latent, transcendent core. His methods, often brutal, aimed at shocking disciples into awakening, though risks of psychological disintegration were high.

The Magical Path: Immortality Through Self-Integration
Kremmerz, Meyrink, and Lévi emphasize a realist approach: spiritual truth must be known, not believed. Their doctrine posits that immortality is not given but achieved—through the crystallization of an incorruptible “spiritual body,” forged by stripping away the illusory layers of the “historical I.” This requires:
– Conscious Neutrality – Detachment from instinctive reactions, emotions, and collective psychic residues.
– Active Regression – Dissolving successive psychic strata until reaching the pre-individual, primordial state—the threshold of true “awakening.”
– Magical Integration – The liberated consciousness no longer perceives “gods” or “spirits” as external entities but recognizes them as manifestations of its own transcendent nature.

The Dangers of Ceremonial Magic
While ceremonial rites can produce visions or effects, they risk reinforcing illusion: the practitioner mistakes evoked forces for independent beings, perpetuating duality rather than achieving integration. True magic demands direct mastery, not intermediaries.

The Modern Crisis and the Elite Path
Today’s world, obsessed with power yet devoid of true spirituality, is hostile to initiatic realization. The modern “will to power” is Luciferian—a profane distortion of the magical ideal. Authentic theurgy belongs to the very few, those capable of absolute self-transcendence.

The primordial tradition endures, but its path is barred to the mediocre. As the Gospel says, the kingdom of heaven suffers violence—and only the violent (in spirit) shall take it by force.

Metaphysical part:

On the Left-Hand Path

To understand the nature of Divinity and its relation to the world, two paths may be followed: the deductive and the inductive.

The deductive path begins with an a priori conception of Divinity, derived from revelation or dogma, and seeks to reconcile it with worldly reality. This approach encounters difficulties when Divinity is conceived in moral terms—as a benevolent Creator, God of light and love—since the world undeniably contains darkness and suffering. Theodicy, as seen in Leibniz’s assertion that this is “the best of all possible worlds,” attempts to resolve these contradictions but remains limited by its moral framework.

Marcion took the inductive path, reasoning from the world’s nature back to the Divine. If God is wise, good, and omnipotent, the existence of evil forces a choice: either God is not omnipotent, not wise, or not good. The Marquis de Sade radicalized this view, positing a malevolent God, with evil as the dominant cosmic principle—leading to an inverted ethics where vice aligns with divine will.

These antinomies arise from rigid moral dualism rather than ontological understanding. The Orient offers a broader perspective: a Supreme Principle transcending all opposites (coincidentia oppositorum), exemplified in Hinduism’s triune Divinity—Brahmā (creation), Vishnu (preservation), and Shiva (destruction). This inductive approach acknowledges the full spectrum of existence.

Here, the Right-Hand Path (aligned with Brahmā and Vishnu) affirms tradition, law (Dharma), and sacralized order. The Left-Hand Path (Vāmācāra), under Shiva (or his Śakti, like Kālī), embraces detachment, dissolution of norms (adharma), and transcendence through destruction—not chaos for its own sake, but as a means to surpass the finite.

The Left-Hand Path is not nihilism; its destructiveness serves liberation. In the Bhagavad-Gītā, the “supreme form” of Divinity manifests as a crushing force, urging Arjuna to embody transcendence beyond mortal weakness. Similarly, Left-Hand practices—including ritualized transgression—dissolve conditioned forms to evoke the formless. Sexual rites, for instance, are not hedonistic but alchemical, using “corrosive waters” to shatter limitations (love = death).

Yet this path risks degradation. Liberating the “formless” (the demonic, in the pre-Christian sense) can lead to possession if not guided by transcendence. Authentic Left-Hand traditions, however, are not solitary rebellions but structured initiatory systems under gurus, where the adept is tempered by higher knowledge. The danger lies in stagnation at the destructive phase, mistaking dissolution for the end rather than the passage to what lies beyond.

Thus, the Left-Hand Path’s legitimacy rests on its orientation toward transcendence—destruction as ascent, not descent into the abyss.