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: 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.”

Modern Nationalism is a Hollow Shell—Here’s Why

A Nationalist ghoul: “The term 'nation' is linked to the concept of birth. Perhaps if these individuals were born in that place and existed in substantial numbers, such a claim could be justified. However, if they were not born there, there would be no basis for calling it a nation. The Latin root of 'nation' is 'natus,' meaning birth.”

Me: The modern “nation” is but an empty shell, a lifeless form devoid of the transcendent principle that alone grants it meaning. Only the interior dimension holds significance—the race of the spirit, the eternal Tradition that stands beyond all temporal contingencies. Blood and soil possess no intrinsic value except through their connection to the supramundane. You, who remain bound by the residues of dualistic thought, fail to comprehend: the external is nothing but a reflection of the internal. All distinctions dissolve in the realization of the One—there is no paradox, for separation is illusion. Only the principle is real.

Julius Evola critiques modern nationalism as a degraded, materialistic phenomenon devoid of any transcendent or spiritual foundation. In his view, true nationalism must be rooted in a higher, aristocratic principle—an organic unity of people bound by tradition, hierarchy, and sacred authority, rather than mere secular or collectivist impulses.

Evola distinguishes between:
1. Traditional, Superior Nationalism – An expression of a people’s spiritual and imperial vocation, aligned with the sacred and hierarchical order (e.g., the Roman Imperium, medieval monarchies).
2. Modern, Degenerate Nationalism – A materialistic, mass-driven ideology based on race, economics, or democratic populism, lacking any higher principle.

What remains in nationalism “devoid of superior elements” is:
– Collectivism – The reduction of the nation to a mere aggregate of individuals without spiritual unity.
– Materialism – An emphasis on territorial, economic, or biological factors (e.g., racial nationalism without a sacred dimension).
– Demagoguery – The replacement of organic leadership with populist or totalitarian manipulation.

For Evola, such nationalism is a hollow shell, a symptom of decline in the Kali Yuga, where true sovereignty (symbolized by the Kshatriya or king-priest ideal) has been replaced by profane, horizontal solidarity.

Metaphysical part:

Title: The Supramundane Nation: Blood, Soil, and the Spiritual Hierarchy Tags: #Nationalism #FalseNationalism #TrueNationalism #PseudoNationalism #Tradition #SpiritualRace #GhibellineImperium #AntiModern

1. Historical Degeneration: The modern world reflects a collapse from higher castes (sacred kings, warriors) to lower castes (merchants, masses), marking a regression into collectivism and materialism.
   
2. False Nationalism: Degenerate nationalism reduces the nation to a collective idol, demanding subservience to ethnic or racial identity, suppressing superior individualism.
   3.Soviet & American Barbarism: Bolshevism revives primitive Slavic collectivism, while America embodies mechanized materialism—both converge in destroying spiritual hierarchy.
   
3. True Nationalism as Prelude: A restorative nationalism must reverse the fall, serving as a foundation for aristocratic rebirth, not an end in itself.
   
4. Hierarchy of Values: Superior culture demands the primacy of spiritual and warrior elites over economic and vital forces—rejecting pragmatism and utilitarianism.
   
5. Lagarde’s Principle: The “national” is a stepping stone—true value lies in the personal, the aristocratic individual who transcends blood-and-soil determinism.
   
6. Aristocratic Restoration: A warrior caste must emerge, embodying honor, loyalty, and leadership, to elevate the nation beyond democratic decay.
   
7. Beyond the Nation: The ultimate goal is a supranational spiritual unity (for example, Medieval Christendom, Roman Imperium), where elites transcend ethnic divisions.
   
8. Anti-Internationalism: Universalism must reject egalitarian humanitarianism, preserving ethnic distinctions while uniting through higher cultural principles.
   
9. The Choice: Nationalism is either a terminal phase of collectivist decay or the first step toward Traditional rebirth—depending on its direction.
   

Universality and Centralism

The Holy Roman Empire’s ideal reveals the decay of rulership (regere) when severed from its spiritual foundation. The Ghibelline conception upheld two principles: the regnum’s supernatural origin and metapolitical universality, and the emperor as lex animata in terris—a transcendent unity (aliquod unum quod non est pars) standing above the nations he governed. The Empire was not merely a material aggregation but a higher, spiritual order.

This universal function did not depend on brute force but on fides—a sacramental bond of loyalty that unified feudal communities without erasing their autonomy. True hierarchy permits both order and freedom, unlike modern centralizing states, which impose uniformity through coercion, reducing organic unity to mechanistic control.

Traditional civilizations—particularly Aryan societies—embodied pluralism within unity: families, clans, and gentes retained self-sufficiency in law, cult, and militia while adhering to a higher spiritual order. The Frankish model exemplified this, where nobility dispersed yet remained immaterially connected to the imperial center, like a nervous system within an organism. The Far Eastern tradition similarly emphasizes the ruler’s detachment—remaining at the spiritual hub while peripheral forces self-regulate, achieving order through invisible harmony.

Conversely, modern “empires” are mere bureaucratic or militaristic hypertrophies, devoid of transcendent authority. Authentic empire requires a race to overcome its naturalistic limitations, embodying a principle that unifies other peoples not by force but by elevating their latent potential. Without this spiritual foundation, imperialism degenerates into violent domination, a cancerous growth rather than an organic unity.

The secularization of rulership—divorced from sacred authority—leads to absolutism, which inevitably collapses into demagogic tyranny. This pattern repeats in history: Greek tyrannies supplanting aristocratic rule, Byzantine decadence, and modern totalitarianism. The Church, by denying the sacred nature of kingship (as in the Investiture Controversy), accelerated this decline, reducing the state to a temporal, popular construct. Thomism’s attempt to reconcile Church and state failed because Christianity’s lunar, passive spirituality cannot integrate the solar, virile principle of true imperium.

Frederick II was right: true freedom lies in obedience to a higher spiritual authority (the Empire), whereas submission to the Church—a foreign, sacerdotal power—is enslavement.