Blaming AI for my problems

Me: Artificial intelligence is merely a tool—it should remain nothing more than that. Attributing to it an independent social role, detached from human thought, is absurd because, first and foremost, AI's technical model is not based on true intelligence, which stems from self-awareness.

1. AI as a Tool vs. an Autonomous Entity Tool Perspective: Many agree with your view that AI is fundamentally a tool created and controlled by humans. It is designed to assist, augment, or automate tasks, much like other technologies (e.g., calculators, search engines). Its “intelligence” is narrow, task-specific, and devoid of understanding or intent. Autonomy Debate: Some argue that as AI systems become more advanced (e.g., generative models, autonomous agents), they may exhibit behaviors that appear independent or creative, blurring the line between tool and agent. However, this “autonomy” is still a product of human design and training data, not self-directed will.

2. True Intelligence and Self-Awareness AI lacks self-awareness, a hallmark of human (or biological) intelligence. AI operates through mathematical models (e.g., neural networks) that process patterns but have no subjective experience, consciousness, or understanding of their own existence. Limitations of AI: Without self-awareness, AI cannot “think” or “reason” in the human sense. It simulates intelligence through statistical correlations, which is why it can fail unpredictably or produce nonsensical outputs (“hallucinations”).

3. Social Role of AI Attributing Agency: Treating AI as an independent social actor (e.g., granting it rights, blaming it for decisions) is indeed problematic because it obscures human responsibility. For example, if an AI system biases hiring decisions, the fault lies with its designers or deployers, not the tool itself. Cultural Narratives: Pop culture often anthropomorphizes AI (e.g., robots with personalities), which can lead to misplaced expectations or fears. Technically, AI has no desires, goals, or moral alignment unless explicitly programmed.

The Deeper Failure

For hundreds of years, the West has plunged deeper into spiritual desolation, blaming external forces for its own collapse. This is fundamentally anti-pagan—a denial of the primordial, heroic ethos that once demanded self-mastery and alignment with transcendent order. AI is merely the latest distraction in this long decline. But you remain the root cause of your own misery. You can keep blaming the Jews, the Christians, some Levantine sect, communism, capitalism, and now A.I.—but in the end, all these inorganic structures will just be footnotes in history, a history you’ll never be part of because you were too afraid to become a god.

Keep blaming others. The Hermetic law of balance will only grant us more of the power you so willingly surrendered.

Title: The Modern Scapegoat: AI as a Symptom of Spiritual Decline
Tags: #Tradition #SpiritualDecadence #AI #ModernWeakness

1. AI as a Distraction – The fixation on AI as a cause of societal decay is merely another evasion of responsibility, a refusal to confront the true collapse of higher principles.
   
2. Tool, Not Agent – AI lacks will, consciousness, or purpose; it is an empty mechanism, reflecting only the degradation of those who misuse it.
   
3. The Heroic Ethos Denied – Traditional man recognized fate as a test of strength, not an external enemy. Blaming AI is cowardice, a rejection of the warrior’s stance.
   
4. The West’s Descent – For centuries, the West has externalized its failures—first onto religions, then ideologies, now machines. This is the mark of a dying civilization.
   
5. Anti-Pagan Reflex – True pagan spirit demanded self-overcoming, not victimhood. Modern man clings to excuses because he fears the burden of sovereignty.
   
6. Inorganic Obsessions – AI, like all modern idols, is a hollow substitute for the sacred. It is worshipped because nothing else remains.
   
7. The Hermetic Law – Those who surrender their power to illusions (whether political or technological) will be stripped of it entirely. The strong inherit what the weak discard.
   
8. No Redemption in Machines – Salvation lies in hierarchy, discipline, and the sacred—not in prostration before lifeless systems.
   
9. The Final Test – The age of AI is the ultimate revealer of men: those who dominate it, and those who are enslaved by it.
   
10. Become Gods or Perish – The choice is eternal. Blame is for the herd.
    

Europe must reject the Anglo-German alliance—these modernists are leading us to downfall. This necessitates a break from the European Union and liberal decadence. Neither the Germans nor the English possess the capacity to forge a true, organic empire; their systems inevitably decay into materialist disorder due to their inherent horizontal tendencies, untouched by the Roman principle of hierarchy. They remain bound by tribal instincts, while we are called to higher forms.

We, the Anti-Europeans

The Decadence of Europe

The current “civilization” of the West awaits a fundamental upheaval—without which it is doomed to collapse. It has achieved the most complete perversion of the rational order of things.

This is a realm of matter, gold, machines, and numbers—devoid of breath, freedom, or light. The West has lost the sense of command and obedience. It has forgotten the meaning of Contemplation and Action. It no longer understands true values, spiritual power, or divine men.

Nature, once a living body of symbols, gods, and ritual gestures—a cosmos where man moved freely as “a kingdom within a kingdom”—has been reduced to an opaque, fatal externality, dissected by profane sciences with petty laws and hypotheses.

True Wisdom is lost, replaced by the rhetoric of “philosophy” and “culture”—the reign of professors, journalists, and sportsmen, of slogans, programs, and proclamations. Sentimentalism, humanitarianism, and religious contamination dominate. The West fears silence and contemplation, instead exalting mindless action and “progress.”

The State—as a value, as an Empire, the synthesis of spirituality and sovereignty, as seen in China, Egypt, Persia, and Rome—has been drowned in bourgeois mediocrity, a system of slaves and merchants.

The West no longer understands War—not as mere conflict, but as a sacred, heroic path of spiritual realization, as exalted in the Bhagavad Gītā by Krishna. Europe knows only soldiers, not warriors; a minor war is enough to plunge it into humanitarian rhetoric or boastful nationalism.

Europe has lost simplicity, centrality, and life. The democratic disease corrodes everything—law, science, even thought. There are no true leaders, only exploiters. The West is a soulless body, driven by hidden forces, crushing all who resist.

This is the result of the West’s superstition of “Progress,” a fall from Roman imperiality and the ancient Orient—the great Ocean.

And the circle tightens around the few who still feel the great disgust and the will to revolt.

Title: The Decay of the West
Tags: #Tradition #SpiritualDecay #AntiModernism #ImperialRome #HeroicRealism

1. Perversion of Order – The West has inverted the sacred hierarchy, replacing it with materialism, gold, machines, and quantity.
   
2. Loss of Command & Obedience – The modern West knows neither true authority nor disciplined submission.
   
3. Death of Contemplation & Action – The balance between inner wisdom and heroic deed has been shattered.
   
4. Profanation of Nature – Nature is no longer a living cosmos of symbols and divine presence but a dead mechanism for exploitation.
   
5. False Knowledge – The West replaces true Sapienza with the chatter of professors, journalists, and sentimental humanitarians.
   
6. Degeneration of the State – The organic Imperium (Rome, Persia, Egypt) has been usurped by bourgeois merchants and slaves.
   
7. Betrayal of True War – War is no longer a sacred path of spiritual realization (as in the Bhagavad-gītā) but mere nationalist fanaticism.
   
8. Tyranny of Democracy – The egalitarian poison infects law, science, and thought, eroding all higher forms.
   
9. The Machine Men – Europe is now a soulless body of factories, newspapers, and rootless masses, driven by blind forces.
   
10. The Few Against the Age – Only those capable of disgust and revolt remain—the last resistance against total dissolution.
    “The circle tightens around the few.”

Lunar spirituality is regressive, sub-terranean, and chthonic—bound to the forces of dissolution, chaos, and the telluric (earthly) abyss. It is the spirituality of the feminine, the matriarchal, and the democratic masses, fostering weakness, emotionalism, and surrender to the baser instincts.

To grasp the decadence of Zionism—a pure expression of modernity—one must analyze it metaphysically, not materially. This is not about religion but forces, for metaphysics transcends the material.

Zionism is nothing but Modernity—in other words, “the West”—and Israel is merely Modernity’s Middle Eastern outpost.

A materialist might claim: “Israel is a Rothschild construct.” But such an analysis is sterile. Material forces only amplify materialist masses. Do not mistake the battle.

Israel is a manifestation of decadent modernity. To resist it, one must reject the modern world entirely—its democratic delusions, its rootless cosmopolitanism, its defiance of sacred hierarchy. The conflict is metaphysical: Tradition against dissolution. Only by restoring a true imperial, aristocratic, and sacred order can modernity—whether Zionism, liberalism, or globalism—be vanquished.

Title: The Metaphysical War Against Zionism and Modern Decadence
Tags: #Zionism #Tradition #Metaphysics #AntiModernity #ImperialOrder

1. Zionism as Modernity’s Outpost – Israel is not merely a political entity but a manifestation of the modern world’s decay, an extension of the West’s rootless, democratic sickness.
   
2. Hamas and the Illusion of Modernity – Just as al-Qaeda shattered America’s false sense of security, Hamas exposes the artificiality of the Zionist construct—not through material struggle, but as a metaphysical revelation.
   
3. Beyond Materialist Analysis – Reducing Zionism to “Rothschild influence” is sterile. The battle is not economic but spiritual—a clash between Tradition and dissolution.
   
4. The Failure of Christianity – Western religiosity, bound to moralism and the “humanized God,” lacks transcendent force. Only a return to pre-Christian esotericism (the Impersonal, the One) can counter modernity.
   
5. Nietzsche’s Incomplete Revelation – The “death of God” was merely the death of the moral deity. The true metaphysical principle—beyond good and evil—remains, as seen in Hindu, Buddhist, and Neoplatonic traditions.
   
6. Dissolution as Initiation – The collapse of modernity is a trial for the superior man, separating those shackled to materialism from those awakening to transcendent order.
   
7. Rejecting the Modern in Totality – No compromise with democracy, egalitarianism, or cosmopolitanism. Only the restoration of sacred hierarchy—Imperial, aristocratic—can defeat modernity’s forces.
   
8. The God Beyond Morality – The crisis demands rediscovery of the metaphysical Absolute, not as faith but as immanent-transcendent reality—unshaken by nihilism.
   
9. Chaos as Opportunity – For the differentiated man, disintegration is not defeat but a call to stand firm in the transcendent Self, turning collapse into awakening.
   
10. Tradition or Annihilation – The final choice: submit to modernity’s entropy or reclaim the Imperium of the Spirit, where Zionism, liberalism, and globalism are swept aside by the eternal return of Order.

Metaphysical part:

The Crisis of Modernity and the Metaphysical Beyond

The crisis of the modern world manifests on both social and spiritual planes. Bourgeois society and civilization have reached their breaking point, while the process of “emancipation” has unfolded in two ways: first, as a purely destructive and regressive force, and second, as a trial of complete inner liberation for a differentiated human type.

A key factor in this dissolution has been the recognition that Western religiosity—particularly Christianity—remains bound to the “all too human,” lacking any real connection to transcendent values. Christianity, unlike other traditional forms, is fundamentally incomplete, missing an esoteric, metaphysical dimension beyond exoteric faith. Without this higher teaching, Christianity was vulnerable to the assaults of free thought, unlike traditions that preserved an inner doctrine beyond mere religion.

Nietzsche proclaimed the “death of God,” but this was only the death of the moral God—the personal deity shaped by human weakness and social values. Beyond this lies the true metaphysical God, a principle transcending good and evil, found in the great pre-Christian traditions. Hinduism speaks of Shiva’s divine dance; Buddhism teaches the identity of samsara and nirvana; Neoplatonism points to the impersonal One. Even within Christianity, marginal currents—such as Joachim de Flore’s “Age of the Spirit” or the Brethren of the Free Spirit—hinted at a higher freedom beyond moral law.

The modern West has lost these metaphysical horizons, reducing the sacred to mere morality and devotion. Yet the collapse of the moral God opens the possibility of rediscovering a higher, metaphysical essence—one untouched by nihilism. This is not a God of faith or belief but an immanent-transcendent reality, a dimension of pure Being beyond human categories.

For the superior man, dissolution becomes a test of strength. He does not flee into religion but anchors himself in the transcendent within, turning chaos into an opportunity for awakening. As Seneca observed, adversity reveals true power. The modern world’s collapse can thus serve as a catalyst for those capable of perceiving the higher order behind apparent disorder.

The true challenge is existential: to confront life’s negativity while rooted in metaphysical certainty. This is not Stoic hardening or Nietzschean will-to-power but the conscious activation of the transcendent principle within. Even in disintegration, moments of liberation arise—where chaos is peripheral, and the center remains inviolate.

The task, then, is not to lament the death of the moral God but to reclaim the God beyond good and evil—the absolute foundation of Tradition.

Me: The issue is not androgyny itself, but rather egalitarianism and democracy.

“To answer my questions, I turned not to biology but to traditional myth—specifically, the myth of the androgyne, which Plato articulated in the Symposium as the foundation of his understanding of sex. The androgyne represents the primordial, complete, and immortal being, whose division gives rise to the duality of the sexes. Thus, the sexual impulse is ultimately a metaphysical drive—a yearning for reintegration, a striving to transcend the fragmented, conditioned state of existence and restore the absolute unity of the original being. In this light, sexuality is marked by a hyper-physical intensity, akin to those sacred states through which the ancient world sought direct experience of the transcendent.”

What all neo-pagan materialists fear is precisely this internal feminine domination. They have failed to castrate the feminine power within themselves, leaving it as the dominant force in their being.

Evola’s statement critiques modern neo-pagan and materialist ideologies for their failure to master the internal feminine principle, which he associates with passivity, chaos, and dissolution. In his traditionalist framework, true spiritual and masculine superiority (virility) requires the domination or “castration” of the feminine—not in a literal sense, but as an inner conquest over emotionalism, irrationality, and attachment to the material world.

On Masonic Symbolism and Its Degeneration:

The flaw of Freemasonry lies in its very foundation—its democratic ethos, which exalts the lunar over the solar.

Lunar spirituality is regressive, sub-terranean, and chthonic—bound to the forces of dissolution, chaos, and the telluric (earthly) abyss. It is the spirituality of the feminine, the matriarchal, and the democratic masses, fostering weakness, emotionalism, and surrender to the baser instincts.

Metaphysical part:

Title: Birth Into Life and Immortality: The Alchemical Path to the Eternal
Tags: #Evola #Hermeticism #Alchemy #Tradition #Immortality #SpiritualTransmutation #Metaphysics #Initiation #PerennialWisdom

1. The White Stone & Immortality – The attainment of the “white stone” signifies victory over death, where consciousness transcends material dependency, achieving continuity beyond earthly existence.
   
2. The Naked Diana & Luminous Form – The unveiled Diana in Hermeticism parallels the radiant “body of light” in Hindu tradition, liberated through the funeral pyre, symbolizing transition to supraphysical states.
   
3. Alchemical Taoism & the Subtle Body – The construction of an immortal subtle form replaces the gross body, achieved through sublimation and extraction of the imperishable elements within man.
   
4. Condensation vs. Mystical Dissolution – Unlike passive mystical union, true immortality requires “coagulation”—an active reintegration of the self into a higher, individuated state.
   
5. Physical Regeneration as Esoteric Fact – Hindu alchemy teaches conscious mastery over the life-force, allowing complete bodily regeneration through direct contact with the formative power behind organic existence.
   
6. The Life-Force Beyond Death – The regenerated man is no longer bound to a single body; his center shifts to the animating life-force, which persists like an unextinguished flame across manifestations.
   
7. The Glorious Body – The “glorious body” (Hermetic Silver) is not a physical form but the immutable principle behind all manifestation, where body and spirit become inseparable.
   
8. Spiritualization of the Body – This is not a dissolution into subtle matter but the body’s total subordination to the spirit, erasing its autonomy while maintaining external appearance.
   
9. The Rebis: Two That Are One – The androgyne symbolizes the non-dual union of spirit and matter—not a fusion of separate elements but the realization of their primordial unity.
   
10. The Written Manuscript Analogy – Just as understanding a language transforms meaningless signs into intelligible expressions, the “spiritualized body” ceases to be an external object and becomes a pure vehicle of the awakened will.
    “The body is no longer a tomb, but a living temple of the immortal.”

Birth into Life and Immortality

Upon attaining the “white,” the conditions for immortality are fulfilled. As the alchemical dictum states: “When the materia turns white, our king has conquered death.” The “white stone” signifies that consciousness is no longer bound to the mortal body but persists in higher states of being, transcending material existence. At death, the soul does not perish; rather, it unites with the purified body, illuminated by the divine fire, forming an indissoluble triad of soul, spirit, and body, radiant with celestial clarity. Thus, death becomes the final clarification.

This luminous form—symbolized in Hermeticism by Diana unveiled, in Hinduism by the radiant body freed from the funeral pyre, and in Taoist alchemy by the immortal subtle body—represents the metaphysical vehicle for transcendent existence. It is not a physical body but the power that manifests form, the permanent essence behind transient matter. As René Guénon explains, the “glorious body” of Gnostic tradition is not a body in the ordinary sense but its transfiguration beyond individual limitations, the immutable principle behind all manifestation.

The key to immortality lies in the conscious mastery of the life-force itself. Hindu alchemy teaches that regeneration occurs when consciousness penetrates the vital power that shapes the body, retracing its formative stages. The “living man” is one who has awakened this inner force, no longer subject to organic decay. His being is no longer ruled by the body; instead, the body becomes an expression of the spirit.

This transmutation is not a physical dissolution but a shift in function—where the body, outwardly unchanged, ceases to exist for itself and becomes purely an instrument of the spirit. The “spiritual body” is not an ethereal phantom but the same body now fixed in its immortal principle. As alchemical texts state, the body and spirit are reduced to “the same simplicity,” united like water poured into water.

The Hermetic Rebis (androgyne) symbolizes this unity—not as a fusion of two separate principles but as the realization that they were never truly divided. The body is but a phase of the spirit’s manifestation, and the Great Work consists in recognizing this non-duality.

An analogy: a manuscript in an unknown language is merely an object to the uninitiated, but to one who understands, the physical signs dissolve into meaning. Similarly, the “regenerated” body is outwardly unchanged, yet inwardly it is no longer a passive vessel but an active expression of the spirit. The “spiritual body” is indistinguishable from the ordinary—except that it is no longer bound by mortal conditions.

Thus, true immortality is not escape from form but mastery over it—the fixation of the volatile, the embodiment of the spirit, and the spiritualization of the body as a single, transcendent act.

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.

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.

Awakening the Serpent Power: The Truth About Chakras & Kundalini (Beyond Psychology!)

Title: The Serpent Power: The Chakras
Tags: #Evola #Tantra #Yoga #Kundalini #Metaphysics #Tradition #Chakras #ShivaShakti #Initiation #HathaYoga

1. The Microcosm-Macrocosm Analogy
   The body mirrors the cosmos; inner forces correspond to outer powers.
   
2. The Three Bodies
   Material (waking state), subtle (dream state), causal (deep sleep). The fourth state (turiya) transcends all.
   
3. Hatha Yoga’s Goal
   To awaken superconsciousness, not regression into trance or hypnosis.
   
4. The Chakras
   Seven centers along the spine, each corresponding to a tattva (element) and a divine power.
   
5. Kundalini Shakti
   Latent at the base (muladhara), coiled like a serpent. Awakening it reverses polarity from procreative to spiritual.
   
6. Prana and Apana
   Opposing currents unified in yoga—solar (pingala) and lunar (ida)—consumed in the sushumna (central channel).
   
7. The Awakening
   Kundalini rises through the chakras, dissolving duality (Shiva-Shakti union at each center).
   
8. Beyond Time
   Sushumna’s ascent suspends temporal consciousness, leading to immortality.
   
9. The Sahasrara
   Crown chakra—Shiva’s abode—final reintegration beyond form.
   
10. Rejection of Modern Distortions
    Psychoanalysis (Freud, Jung) misinterprets yoga as therapy; it is a path for the elect, not the neurotic.
    

The Serpent Power: The Chakras

Hatha yoga, particularly in its Tantric form, is synonymous with Kundalini yoga. Its Buddhist counterpart is vajrarupa-guhya—the “mystery of the diamond-thunderbolt body.” This discipline operates on the premise of a microcosmic-macrocosmic correspondence: all cosmic forces are mirrored within the human body. The Tantras declare: “That which appears without only so appears because it exists within.”

The human body is not merely physical but comprises three dimensions: the material (sthula-rupa), the subtle (sukshma-rupa), and the causal (karana-rupa). Ordinary consciousness is bound to the material body, while the subtle and causal bodies correspond to higher states of being, typically inaccessible to the common man. Hatha yoga seeks to awaken these latent dimensions, transcending the limitations of ordinary existence.

Modern psychoanalysis, particularly the theories of Freud and Jung, fundamentally misunderstands yoga. Psychoanalysis reduces the unconscious to a dark, irrational substratum, whereas yoga treats it as a field of metaphysical realities that can be illuminated and mastered. Yoga does not aim to heal neurosis but to elevate a healthy individual beyond the human condition.

The Chakras and Kundalini

The body's occult anatomy consists of centers (chakras) that correspond to cosmic principles (tattvas). These centers—muladhara, svadhishthana, manipura, anahata, vishuddha, ajna, and sahasrara—are loci of spiritual power. The muladhara-chakra, at the base of the spine, houses Kundalini Shakti—the dormant serpent-power symbolizing latent divine energy.

Kundalini's awakening requires reversing the natural flow of vital currents (prana and apana), unifying the solar (pingala) and lunar (ida) channels, and directing energy through the central sushumna—the “Middle Path” leading to transcendence. This process dissolves temporal consciousness, symbolizing a metaphysical rebirth beyond death.

The Ascent Through the Chakras

Each chakra represents a stage in the reabsorption (laya) of Shakti into Shiva, reversing the cosmic process of manifestation. The lower chakras correspond to elemental forces, while the higher (ajna and sahasrara) pertain to pure intellect and supreme unity. The awakening of each center involves the union of its presiding deity (Shiva-aspect) and Shakti, dissolving duality.

The culmination is the sahasrara, the “thousand-petaled lotus” at the crown, where Shiva and Shakti reunite in transcendental unity. This is the seat of immortal consciousness, beyond all conditioned existence.

Conclusion

Kundalini yoga is not mere mystical experience but a rigorous path of self-mastery, demanding control over awakened forces. It transcends modern psychological interpretations, aiming instead at metaphysical reintegration—a return to the primordial, unconditioned state.

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.

Title: On the Counter-Initiation – The subversion of true spirituality by inverted forces Tags: #Tradition #CounterInitiation #SpiritualWarfare #Guénon #Evola

1. Counter-Initiation Defined – Forces working to distort and subvert genuine spiritual aspirations, replacing them with materialism, disorder, and false ideologies.
   
2. Beyond Good & Evil – Not merely a moral struggle, but an objective metaphysical battle against non-human influences corrupting civilizations.
   
3. Hidden Hand of Revolutions – Historical subversions are orchestrated by occult forces, masked as political or social movements.
   
4. Positivism as Deception – The denial of transcendent realities (materialism, scientism) is itself a tool of the counter-initiation.
   
5. Modern Occultism’s Trap – False spirituality (Theosophy, psychism, neo-occultism) lures seekers into inferior psychic realms, not true transcendence.
   
6. Pantheism as Inversion – The illusion of “cosmic unity” dissolves the individual into lower psychic forces, opposed to genuine metaphysical ascent.
   
7. Mediums & False Contacts – Psychic phenomena and deceptive revelations often stem from regressive, subpersonal forces masquerading as higher knowledge.
   
8. Degenerate Initiatic Chains – Some “initiatic” lineages have inverted into counter-tradition, serving anti-hierarchical and destructive ends.
   
9. The West’s Fatal Path – Modernity’s rejection of transcendence (Renaissance → Enlightenment) aligns it with counter-initiatory forces.
   
10. Spiritual Defense – Only adherence to true traditional doctrines and initiatic discipline can resist these corrosive influences.
    

On the Counter-Initiation

Those who seek to transcend human limitations and attain higher knowledge must recognize the existence of what René Guénon termed the Counter-Initiation. They must also understand its various manifestations and the means it employs to achieve its ends.

At its core, the Counter-Initiation represents forces that infiltrate human domains—both individually and collectively—to distort true spirituality, obscure truth, falsify values, and promote materialism, disorder, and subversion. This is not merely a moral or religious struggle between “good” and “evil,” but a far more objective and concrete action, often unrecognized even by religious authorities, who may unwittingly fall victim to it.

Historically, no subversive movement lacks an occult origin. One of the most insidious modern deceptions is positivism, which denies these hidden influences, attributing all events to tangible historical causes. This mentality serves the Counter-Initiation perfectly—just as some have noted that the devil’s greatest trick is convincing men he does not exist.

Revolutions and ideological upheavals are not merely political or social phenomena; they are spiritual attacks, often bearing the mark of nonhuman forces. Guénon meticulously exposed how these influences shaped the “modern mentality,” even in supposedly rational domains like science. Materialism and scientism are not accidental but deliberate limitations imposed to obscure higher realities.

When materialism’s grip weakens, and people begin sensing the invisible world, the Counter-Initiation shifts tactics. Instead of outright denial, it diverts seekers toward false spirituality—toward the subnormal rather than the supernormal. Modern occultism, spiritualism, and psychism exploit this, luring individuals into inferior psychic phenomena rather than true metaphysical realization.

Pantheism, vitalism, and irrationalist cults of “Life” further this deviation. They promote a false transcendence—a dissolution into “cosmic consciousness” that is actually a regression into the Lower Waters of chaotic psychic forces, mistaking disintegration for enlightenment. Guénon warned that this is not liberation but spiritual drowning.

Behind these distortions lie intelligent, nonhuman forces—some mere corrosive influences, others conscious agents of inversion. Guénon spoke of a “deviated initiation,” where initiatic knowledge is corrupted into its opposite. Evola expanded this, showing how Western man’s pursuit of absolute autonomy—from the Renaissance to the myth of the Superman—aligns him with the Counter-Initiation’s destructive path.

For those committed to true esoteric disciplines, recognizing these dangers is essential. The modern world teems with false movements, lodges, and ideologies that serve these inverted forces. Without proper discernment, seekers risk not elevation but spiritual degradation—a fate far worse than mere materialism.

Metaphysical part:

The Crisis of Modernity and the Metaphysical Beyond

The crisis of the modern world manifests on both social and spiritual planes. Bourgeois society and civilization have reached their breaking point, while the process of “emancipation” has unfolded in two ways: first, as a purely destructive and regressive force, and second, as a trial of complete inner liberation for a differentiated human type.

A key factor in this dissolution has been the recognition that Western religiosity—particularly Christianity—remains bound to the “all too human,” lacking any real connection to transcendent values. Christianity, unlike other traditional forms, is fundamentally incomplete, missing an esoteric, metaphysical dimension beyond exoteric faith. Without this higher teaching, Christianity was vulnerable to the assaults of free thought, unlike traditions that preserved an inner doctrine beyond mere religion.

Nietzsche proclaimed the “death of God,” but this was only the death of the moral God—the personal deity shaped by human weakness and social values. Beyond this lies the true metaphysical God, a principle transcending good and evil, found in the great pre-Christian traditions. Hinduism speaks of Shiva’s divine dance; Buddhism teaches the identity of samsara and nirvana; Neoplatonism points to the impersonal One. Even within Christianity, marginal currents—such as Joachim de Flore’s “Age of the Spirit” or the Brethren of the Free Spirit—hinted at a higher freedom beyond moral law.

The modern West has lost these metaphysical horizons, reducing the sacred to mere morality and devotion. Yet the collapse of the moral God opens the possibility of rediscovering a higher, metaphysical essence—one untouched by nihilism. This is not a God of faith or belief but an immanent-transcendent reality, a dimension of pure Being beyond human categories.

For the superior man, dissolution becomes a test of strength. He does not flee into religion but anchors himself in the transcendent within, turning chaos into an opportunity for awakening. As Seneca observed, adversity reveals true power. The modern world’s collapse can thus serve as a catalyst for those capable of perceiving the higher order behind apparent disorder.

The true challenge is existential: to confront life’s negativity while rooted in metaphysical certainty. This is not Stoic hardening or Nietzschean will-to-power but the conscious activation of the transcendent principle within. Even in disintegration, moments of liberation arise—where chaos is peripheral, and the center remains inviolate.

The task, then, is not to lament the death of the moral God but to reclaim the God beyond good and evil—the absolute foundation of Tradition.

“U.S. Department of Homeland Security DHS Secretary Kristi Noem on X: “I toured the CECOT, El Salvador’s Terrorism Confinement Center. President Trump and I have a clear message to criminal illegal aliens: LEAVE NOW.
If you do not leave, we will hunt you down, arrest you, and you could end up in this El Salvadorian prison.“”

America is a parody

Title: The Degradation of War in the Modern World Tags: #Heroism #SpiritualWar #Degeneration #Evola #Tradition

1. Heroism as the Justification of War – War awakens the latent hero within man, transcending the banality of material existence. A single heroic moment outweighs a lifetime of bourgeois comfort.
   
2. Traditional Hierarchy – True order is structured by the four castes: serfs, bourgeoisie, warriors, and spiritual elite. The West’s decline mirrors the usurpation of power by lower castes.
   
3. Sacred War versus Modern War – Ancient war was sacred (Roman rites, Nordic Valhalla). Modern war is profane, reduced to bourgeois nationalism or proletarian class struggle.
   
4. The Warrior Aristocracy – The noble caste waged war for honor and transcendence, not material gain. Their decline heralded the rise of mercantile values.
   
5. Crusades as Spiritual Combat – The knightly orders embodied the synthesis of asceticism and warfare, fighting for a “heavenly fief,” not territory.
   
6. Islamic Jihad – Greater and Lesser – True jihad integrates external battle with inner mastery, a concept lost in modern distortions.
   
7. Bhagavad Gita’s Metaphysics – Arjuna’s duty as a warrior is sacred action without attachment, seeing beyond life and death.
   
8. Modern Pacifism as Decadence – The denial of war’s spiritual dimension reflects the West’s surrender to weakness and materialism.
   
9. The Need for Sacred Restoration – Only by reclaiming war’s transcendent meaning can the West resist total dissolution.
   
10. America as the Anti-Tradition – The U.S. embodies the final stage of decay: a rootless, deracinated parody of order, where even “strength” is a hollow spectacle (for example, political posturing over El Salvador’s prisons).
    Conclusion: The modern world laughs at heroism because it has forgotten the sacred. Until war is again seen as a path to the divine, the joke will remain on us.

The Spiritual Justification of War: Heroism and Tradition

The primary principle justifying war on a human level is heroism. War awakens the latent hero within man, shattering the monotony of comfortable existence and offering a transcendent understanding of life in the face of death. A single heroic moment outweighs an entire lifetime of mundane urban existence. This spiritual dimension counterbalances the destructive aspects of war emphasized by materialistic pacifism. War affirms the relativity of human life and the right of a “higher than life” principle, embodying an anti-materialist and spiritual value.

The Traditional Hierarchy and the Four Castes

Traditional civilizations were structured around a fourfold hierarchy: serfs, bourgeoisie, warrior aristocracy, and spiritual authority. These castes were not arbitrary divisions but reflected innate natures and vocations. A true hierarchy arises when the lower modes of life naturally depend on and participate in the higher, with the spiritual principle as the supreme reference.

The West’s decline follows an involutive process: sacred-aristocratic states gave way to warrior-monarchies, then bourgeois-capitalist oligarchies, and finally proletarian collectivism (Bolshevism). Each phase corresponds to a degradation of the ruling caste’s principle.

The Degradation of War

War’s meaning shifts according to the dominant caste:
1. Spiritual Caste: War as a sacred path, a means of supernatural realization (for example, “holy war”).
2. Warrior Aristocracy: War for honor, loyalty, and the pleasure of combat.
3. Bourgeoisie: War reduced to material interests, nationalistic or economic motives.
4. Serfs (Proletariat): War as class struggle, devoid of higher meaning (for example, Lenin’s “world revolution”).

True heroism requires war to be both a means (for collective ends) and an end (for individual spiritual realization). Only then does war attain its highest value.

Roman and Nordic Traditions of Heroic War

The ancient Romans saw war as a sacred act, governed by auguries and rites. Victory was attributed not to human prowess but to divine forces. The triumphator embodied Jupiter, symbolizing the transfiguration of the warrior into a divine instrument.

Nordic tradition held that death in battle granted access to Valhalla, where heroes join Odin’s eternal struggle against cosmic darkness. Similar concepts appear in Celtic, Persian, and Islamic traditions, where war is a path to immortality.

The Medieval Synthesis: Crusades as Holy War

The Crusades were not merely religious conflicts but manifestations of heroic spirituality. Knights fought not for earthly gain but for a “heavenly fief,” transcending national and material interests. The orders of Templars and Hospitallers embodied this ascetic-warrior ideal, merging discipline and sacred combat.

Islamic Jihad: The Greater and Lesser Holy War

Islam distinguishes between:
– The lesser jihad (external war against infidels).
– The greater jihad (internal war against base instincts).
The true warrior integrates both, fighting outwardly while mastering himself inwardly.

The Bhagavad Gita: Metaphysics of War

In the Gita, Krishna instructs Arjuna that the warrior’s duty is to act without attachment, seeing beyond life and death. The “enemy” is not merely external but also internal—the passions that bind the soul. True war is a sacrifice, a divine instrumentality.

Conclusion: War as a Sacred Path

Across traditions, war’s highest form is spiritual combat, where the hero becomes a vessel of transcendent forces. This stands in stark contrast to modern pacifism and materialist degradation. The task today is to restore war’s sacred dimension, aligning it with the eternal principles of hierarchy and heroism.