America is a Mall

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

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

Metaphysical part:

America is Not a nation.

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

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

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

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

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

Evola viewed Christianity as a degeneration of traditional Roman spirituality, seeing its adoption by the Roman Empire as a sign of decline. He criticized the “plebeian” and egalitarian aspects of Christianity, contrasting them with the aristocratic, heroic ethos of pre-Christian Rome. The 4th-century institutionalization marked, for Evola, the triumph of slave morality over the sacred imperial principle. True Roman religion, in the Evolian sense, was the solar, hierarchical cult of the Patricians, not the later exoteric forms. The authentic Roman spirit belonged to the world of Tradition, which Christianity betrayed.

“Remigration is the only ticket to make Europe European again!”

Me: “If 'remigration' is to restore Europe’s essence, then it must first purge the Semitic spiritual corruption perpetuated by Christianity—an alien creed that severed the West from its primordial roots. The bourgeois fixation on mere racial or material distinctions is a modern decadence, a distraction from the true crisis: the collapse of sacred hierarchy and duty. Rome cared not for the color of men, but for their fidelity to Order and Tradition. The modern West, adrift in nihilism, has forgotten this. Its salvation lies not in petty tribalism, but in the restoration of the Eternal against the profane.”

Title: The Eternal Against the Profane: Evola’s Indictment of Christian Decadence Tags: #Remigration #Traditionalism #Evola #SpiritualHierarchy #AntiModern #RomanTradition

1. Christianity as Degeneration – Evola saw Christianity as a plebeian revolt against the aristocratic, solar spirituality of pre-Christian Rome, a betrayal of the sacred imperial principle.
   
2. Slave Morality Triumphant – The 4th-century institutionalization of Christianity marked the victory of servile, egalitarian values over the heroic ethos of the Patrician caste.
   3.Rejection of Semitic Spirituality – The Judeo-Christian worldview severed Europe from its Indo-European roots, replacing hierarchy with exoteric moralism.
   
3. The False Focus on Race – Modern racialism is a bourgeois distraction; true restoration demands a return to spiritual caste, not mere biological distinctions.
   
4. Rome’s True Measure – Ancient Rome judged men by their alignment with Order and Tradition, not by blood or material status—a principle lost to modernity.
   
5. The Crisis of Nihilism – The West’s decay stems from the abandonment of sacred duty, not superficial demographic shifts.
   
6. Remigration as Spiritual Return – To “remigrate” is to reclaim Europe’s primordial essence, purging all egalitarian and humanitarian corruptions.
   
7. Against Bourgeois Modernity – The modern world’s fixation on equality and progress is antithetical to the eternal laws of Tradition.
   
8. The Solar Path – Restoration requires the reawakening of the warrior-ascetic ideal, the synthesis of action and transcendence.
   
9. The Imperative of Hierarchy – Salvation lies not in mass movements, but in the resurgence of the sacred elite—those who embody the vir of Tradition.
   

“The modern world is a corpse animated by democratic heresies. Only the sword of Tradition can sever its head.”

Dualistic thinking only makes people numb

In Christianity, the spirit is often seen as separate from and in opposition to the material world, leading to a dualistic framework where the spiritual realm is idealized and the physical world is devalued or seen as a source of corruption. Psychology teaches how inhibitions paralyze sublimation and transform suppressed energies into seeds of disease. Analogously, this is the diagnosis of the process that led to the secularization and materialization of our tradition of action. The Christian-dualistic conception of the spirit desouled our culture of action, blocking its path upward, toward absolute spiritual realization. It erected an invisible yet stubborn barrier, forcing the forces conditioned by action to discharge solely into the material realm, resulting in a pathological oversaturation of this domain. The desecrated action, stripped of any transfiguring power, inevitably degenerated into fever and mania, becoming action for its own sake or action tied to temporal realizations. From the Reformation and Humanism onward, this process has been unstoppable.

Title: Evola's Critique of Christianity and Judaism: A Traditionalist Perspective
Tags: #Evola #Traditionalism #Christianity #Judaism #LunarReligion #SolarTradition #Metaphysics #Spirituality

1. Christianity, from Evola's perspective, is a deviation from the primordial Tradition, embodying “lunar” and “feminine” spiritual principles.
   
2. Evola contrasts these lunar aspects with the “solar” and “masculine” ideals of true Tradition, which emphasize hierarchy and transcendence.
   
3. He views Judaism as similarly lunar and democratic, opposing the aristocratic spirit of ancient Indo-European civilizations.
   
4. Christianity is seen as a Semitic, lunar, and positivist religion, rooted in a Jewish framework.
   
5. Evola criticizes Christianity for promoting humility, equality, and salvation, which he considers antithetical to heroic and transcendent values.
   
6. Both Judaism and Christianity are accused of contributing to the decline of spiritual and metaphysical traditions.
   
7. Evola associates the Semitic religions with a leveling, egalitarian ethos that undermines the hierarchical order of the Traditional world.
   
8. He contrasts the lunar spirituality of Semitic religions with the solar spirituality of the Indo-European tradition, which he idealizes.
   
9. Evola's critique reflects his broader rejection of modernity and his call for a return to the aristocratic and heroic values of the ancient world.
   
10. In summary, Evola places Christianity and Judaism within a framework of lunar spirituality, opposing them to the solar and aristocratic ethos of true Tradition.

Julius Evola's perspective on Christianity and Judaism is rooted in his critique of modernity and his adherence to Traditionalist thought. He views Christianity as a deviation from the primordial Tradition, aligning it more closely with what he sees as the “lunar” and “feminine” aspects of spirituality, which he contrasts with the “solar” and “masculine” principles of true Tradition. Evola often associates Judaism with a similar “lunar” and “democratic” character, which he believes undermines the hierarchical and aristocratic spirit of the ancient world.

From an Evolian standpoint, Christianity is seen as a Semitic, lunar, and positivist religion, emerging from a Jewish framework. It is criticized for its emphasis on humility, equality, and salvation, which Evola argues are antithetical to the heroic and transcendent ideals of the Traditional world. He regards both Judaism and Christianity as contributing to the decline of the spiritual and metaphysical values of the ancient Indo-European civilizations.

In summary, Evola's critique places Christianity within the context of a broader Semitic and lunar spirituality, which he contrasts with the solar and aristocratic ethos of the true Tradition.

Evola critiques Christianity for its dualistic framework, which separates the spirit from the material world, leading to a devaluation of the physical realm and a blockage of the path toward absolute spiritual realization. This dualism, he argues, desouled Western culture, forcing action to discharge solely into the material domain, resulting in a pathological oversaturation and degeneration of action into mere temporal or material pursuits, stripped of its transcendent potential. This process, for Evola, is at the root of the secularization and materialization of traditional spiritual values.

Metaphysical part:

Mechanical Force and Individual Power

The third European illusion is mechanical power, derived from the technical applications of profane science. This is often seen as the pride and triumph of Western civilization, yet it reflects a deeper issue tied to democratism and the universalistic claims of Western science. While the roots of this universalism can be traced to aspects of Greek intellectualism, particularly the Socratic method, it aligns more closely with the Judeo-Christian spirit, which embodies universalistic and egalitarian principles in their most concrete and overwhelming form. In contrast, Greek culture upheld an aristocratic concept of knowledge, rooted in Wisdom traditions, where true knowledge required purification and self-transformation, guided by individual initiative or traditional rites. This stands in stark opposition to the passive, faith-based approach of Judeo-Christianity, which rejects autonomous paths to spiritual experience, emphasizing instead revelation, grace, and the sinful nature of human initiative.

Modern science, deeply influenced by Christianity, operates on a dualistic presupposition: nature is seen as separate, inanimate, and external to man—a reality independent of the spiritual world. This contrasts sharply with the pagan-Aryan worldview, where nature was a living, divine entity, interconnected with human existence. The pagan conception saw the world as a living body, infused with divine and demonic forces, symbols, and meanings, as expressed in the hermetic idea of man being “a whole within the whole, composed of all the powers.” This holistic view formed the basis of traditional sacred sciences.

Christianity shattered this synthesis, creating a divide between spirit and nature. Spirit became abstract and subjective, while nature was reduced to inert matter, paving the way for modern science. The organic connection between man and nature, central to traditional rites, sacrifice, and magic, was replaced by an extrinsic, mechanical relationship, epitomized by technology and machines. This shift laid the groundwork for the mechanization of life, reflecting the impersonal and egalitarian nature of modern science.

The machine embodies the impersonal side of science, producing effects with absolute indifference to the individual. This power, belonging to all and no one, lacks true value or justice, as it does not elevate the individual but merely amplifies force. In this system, the individual is reduced to a passive entity, increasingly conditioned by external forces, losing the sense of self and individual power. Despite the ability to manipulate the world through scientific laws, man remains unchanged in his essence, still subject to natural forces like fire, time, and death.

True power lies in surpassing this dualism, restoring the pagan vision of nature as a living, interconnected reality. This requires integrating oneself with the deeper forces of nature, moving beyond phenomena to their causes, and acting with the irresistibility of superior knowledge. Such power is inseparable from Wisdom, where knowing entails being, and certainty entails power. This path demands overcoming the dualistic worldview and reviving the sapiential imagery of ancient civilizations.

Europe has created a world antithetical to the traditional one, with no possibility of reconciliation. The Semitic civilization, driven by its universalistic and egalitarian ethos, is rapidly advancing toward its logical conclusion. Those who recognize the absurdity and tragedy of this trajectory must have the courage to reject it entirely. This rejection is not a leap into the void but a return to a different system of values, knowledge, and possibilities—a revival of a holistic, integrated worldview that can emerge once the current wave of Western madness recedes.

Title: The Path to Spiritual Immortality and the Crisis of Modern Action Tags: #Traditionalism #SpiritualInitiation #AryanTradition #Transcendence #Christianity #ModernDecay #OccultForces #Action #Immortality #Evola

Christians aren't friends

For the alchemical traditions, the Yin-Yang duality must be integrated and transcended through personal experience, which involves overcoming all dualities and contradictions by recognizing their origin in a single source. The mind, creates the illusion that the physical body—which is merely a thought or image—exists as an independent entity, housing a separate self with its own inherent nature, distinct from other selves. From the perspective of the mind, influenced by temporal conditioning, these dualities appear separate and are perceived as “opposites.” However, when reality is viewed from the standpoint of the Absolute, a state is attained where duality is surpassed, and xing (nature) and ming (destiny) reunite with the One (yi) or the Dao. Christians or any other dualistic sect therefore attach people to temporal, that is material reality.

There is no such thing as “free immortality”:

1. Immortality Through Initiation: True immortality is not universal but reserved for those who achieve spiritual integration through initiation, transcending the samsaric cycle.
   
2. Initiatic Transformation: Initiatic practices aim to transcend the samsaric Self, achieving a higher state of consciousness through detachment and symbolic death, actualizing the “spiritual personality.”
   
3. Conscious Survival versus Absolute Immortality: While initiates may achieve conscious survival after death, absolute immortality belongs to the Unconditioned, the principle beyond all manifestation.
   
4. Occult Forces of Subversion: Hidden forces work to prevent spiritual elevation, weakening the symbols and myths essential to the revival of the Aryan tradition.
   
5. Crisis of Modern Culture: Modern culture is torn between a lifeless, uncertain ethic and a materialistic, barbaric glorification of action, with the latter increasingly dominating.
   
6. Western Tradition of Action: The West’s unique tradition is rooted in action, but modern action has been secularized and stripped of transcendent meaning, leading to its degeneration.
   
7. Christianity’s Role in Decay: Christianity, of Semitic-southern origin, interrupted the Aryan-Roman tradition, desouling action and blocking its upward path toward spiritual realization.
   
8. Pathological Materialization: The Christian-dualistic conception forced action to discharge solely into the material realm, resulting in a pathological oversaturation and degeneration of action.
   
9. Desecrated Action: Stripped of transfiguring power, action degenerated into feverish mania, becoming action for its own sake or tied to temporal realizations.
   
10. Revival of Tradition: The revival of the Aryan tradition’s central motifs—action, order, and empire—in their purest form is essential to counter the spiritual decay of modernity.

Not all possess an “immortal soul.” The idea of universal immortality is a modern aberration. Only those who achieve spiritual integration through initiation can transcend death and attain immortality, distinguishing them from the majority bound to the samsaric cycle.

Initiatic practices aim to transcend the samsâric Self and achieve a higher state of consciousness. Through detachment and transformation, the initiate undergoes a symbolic death, severing ties to the individual form and actualizing the “spiritual personality.” This transformation allows consciousness to survive the dissolution of the physical body, achieving a form of immortality. However, conscious survival after death is not equivalent to absolute immortality, which is reserved for the Unconditioned, the principle beyond all manifestation.

The occult forces of global upheaval seek to prevent this elevation and, consequently, to weaken the spiritual power of such symbols and myths. The third lecture attempts to uncover and expose the main weapons of this secret war, aiming to preempt the actions of our adversaries against the revival of the central motifs of the Aryan tradition—action, order, and empire—in their highest and purest form.

Our culture faces an alternative that reveals the root of its crisis. On one hand, we have a culture devoid of life, an ethic of uncertainty, and a faith that fundamentally aligns poorly with our way of life. On the other hand, there is a paroxysmal development of all that constitutes action, albeit in a materialistic and almost barbaric sense. It is hardly necessary to emphasize how the latter is increasingly prevailing day by day. Our civilization is fundamentally defined by action, primarily because the tradition unique to the West is not one of pure knowledge or contemplation, but of deed. However, the action known today is merely a diminished form, secularized and stripped of any transcendent reference point. This situation stems from hidden causes, scarcely perceived by most. It is not far-fetched to suggest that Christianity, in some respects, is one of these causes. This faith, of Semitic-southern origin rather than Aryan or Roman, emerged not as a complement to our ancient tradition but as its abrupt interruption.

Repressed Christianity:

In Christianity, the spirit is often seen as separate from and in opposition to the material world, leading to a dualistic framework where the spiritual realm is idealized and the physical world is devalued or seen as a source of corruption. Psychology teaches how inhibitions paralyze sublimation and transform suppressed energies into seeds of disease. Analogously, this is the diagnosis of the process that led to the secularization and materialization of our tradition of action. The Christian-dualistic conception of the spirit desouled our culture of action, blocking its path upward, toward absolute spiritual realization. It erected an invisible yet stubborn barrier, forcing the forces conditioned by action to discharge solely into the material realm, resulting in a pathological oversaturation of this domain. The desecrated action, stripped of any transfiguring power, inevitably degenerated into fever and mania, becoming action for its own sake or action tied to temporal realizations. From the Reformation and Humanism onward, this process has been unstoppable.

Title: Julius Evola's Critique of America and Modernity
Tags: #Evola #Traditionalism #AntiModernity #SpiritualDecline #Americanism #CritiqueOfMaterialism

America as a Symbol of Decadence

1. America as a Symbol of Decadence: Evola viewed America as the epitome of a mechanized, materialistic civilization, devoid of spiritual depth and rooted in utilitarianism.
   
2. Rejection of Modern Values: He saw America as the antithesis of traditional values, emphasizing progress, egalitarianism, and individualism—principles he considered corrosive to hierarchical and transcendent ideals.
   
3. Critique of Modernity: Evola's disdain for America was part of his broader critique of modernity, which he saw as a decline from a sacred, ordered, and aristocratic past.
   
4. Chain of Decline: He traced the decline of Western civilization through liberalism, democracy, socialism, and communism, viewing them as interconnected stages of the same degenerative process.
   
5. Illusion of Democracy: Evola argued that democracy and liberalism are not antithetical to communism but are earlier stages of the same subversive current leading to societal collapse.
   
6. Radicalism and Intransigence: He advocated for a radical rejection of political decadence in all its forms, emphasizing the need for intransigence and purity in resisting subversion.
   
7. Rejection of Progressivism: Evola dismissed the notion of “progress” as a destructive force, urging a return to timeless, traditional truths rather than chasing futuristic illusions.
   
8. Americanism as a Trojan Horse: He considered Americanism more dangerous than communism because it subtly undermines traditional values through materialism, consumerism, and cultural influence.
   
9. Convergence of East and West: Evola saw both Americanism and communism as two sides of the same coin, working to destroy Europe's spiritual and cultural heritage.
   
10. Call to Resistance: He called for a steadfast defense of traditional values, warning against the passive acceptance of modernity's corrosive forces and the ultimate abdication of Europe's spiritual legacy.

Some European:

“Had we Europeans foreseen the artificial construct that America is, we might not have allowed its creation.”

Julius Evola's perspective on America aligns with his critique of modernity and materialism. He viewed America as emblematic of a decadent, mechanized civilization, devoid of spiritual depth and rooted in utilitarianism. For Evola, America represented the antithesis of traditional values, emphasizing instead progress, egalitarianism, and individualism—principles he rejected as corrosive to higher, hierarchical, and transcendent ideals. His disdain for America was part of his broader critique of the modern world, which he saw as a decline from a sacred, ordered, and aristocratic past.

It is crucial, both for doctrinal orientation and for the world of action, that the men of the new order clearly recognize the chain of causes and effects, as well as the essential continuity of the current that has given rise to the various political forms now clashing in the chaos of modernity. Liberalism, democracy, socialism, radicalism, and ultimately Communism and Bolshevism are not isolated phenomena but successive stages of the same degenerative process. This process began when Western man broke free from the bonds of tradition, rejected higher symbols of authority and sovereignty, and embraced an illusory individualism, reducing himself to an atomized entity rather than a conscious part of an organic, hierarchical whole. This atomization inevitably led to the tyranny of quantity, where the mass of individuals, devoid of higher ideals, succumbed to materialism and the worship of economic power.

This decline is a unified process, with each stage preparing the next. Without the French Revolution and liberalism, democracy would not have emerged; without democracy, socialism and demagogic nationalism would not have followed; and without socialism, radicalism and Communism would not have taken root. These forms, though often seen as opposing one another, are in fact interconnected, each a step in the same downward spiral. The illusion that democracy and liberalism are antithetical to Communism is a grave error. They are not opposites but different phases of the same subversion, much like dusk is not the antithesis of night but its precursor.

The so-called “liberated” governments of today, particularly in Italy, remain blind to these truths. They cling to outdated political concepts, engaging in a futile parliamentary dance while ignoring the lessons of history. What is needed is not compromise but radical intransigence—a firm rejection of all forms of political decay, whether from the Left or the so-called Right. Concessions to subversion only hasten our downfall. We must stand firm in our principles, ready to act with pure forces when the time is right.

This also requires purging ourselves of ideological distortions, which have unfortunately infected even some of our youth. They mistakenly believe that the destruction wrought by modernity is necessary for “progress,” that we must fight for some distant future rather than uphold the timeless truths that have always been the foundation of legitimate social and political order. These truths, though expressed in different forms across history, remain constant. The youth must reject the false allure of progressivism and recognize that there is no such thing as “History” as an inevitable force. Men shape history, provided they remain true to their principles.

The charge of being “reactionary” is meaningless. When faced with destruction and profanation, should we not react? We are not reactionaries in the weak sense of the word; we stand for positive, original values that do not depend on the illusory promises of a “sun of the future.” Our radicalism renders the supposed antithesis between the red “East” and the democratic “West” irrelevant. Both are manifestations of the same hostile force, working in different but converging ways to undermine Europe. Americanism, with its cult of materialism, consumerism, and economic growth, is in many ways more dangerous than Communism because it operates subtly, eroding tradition and quality through cultural and societal means rather than overt coercion. It is a Trojan horse, paving the way for collectivism under the guise of democracy.

In this context, Europe's submission to Americanism is a prelude to its ultimate abdication. Whether through military defeat or a “progressive” social crisis, the end result is the same: the complete triumph of the forces of decline. There is no middle ground. Americanism, whether intentionally or not, serves the same end as Communism—the destruction of Europe's spiritual and cultural heritage.

Title: Christianity: The Decadence of the West
Tags: #Traditionalism #SpiritualDecline #AryanCritique #AntiModern

Christians; the Western Jews.

1. Dionysian Decadence – Christianity is a degenerate form of Dionysianism, replacing heroic transcendence with irrational faith for the weak.
   
2. Faith Over Initiation – It substitutes true initiation with emotional fervor, appealing to chaotic souls rather than disciplined seekers.
   
3. Degraded Mysticism – Though retaining traces of mystery traditions (for example, Orphism), Christianity reduced them to sentimentalism and exoteric dogma.
   
4. Anti-Hierarchy – Its egalitarian morality (“love thy neighbor”) opposes the Aryan-Indo-European principle of sacred hierarchy.
   
5. Chthonic Regression – The cult of the “Mother of God” revives pre-Indo-European Great Mother worship, undermining Olympian masculinity.
   
6. Passive Redemption – Salvation through “grace” denies the heroic path of self-overcoming, promoting slave morality.
   
7. Dualism & Nature – Christianity severs man from cosmic order, demonizing nature and fostering life-denying asceticism.
   
8. Roman Subversion – It corroded the Roman ethos of discipline and nobility, replacing it with guilt and universalist pity.
   
9. Anti-Heroic – The doctrine of original sin negates the possibility of aristocratic spiritual ascent, enforcing spiritual mediocrity.
   
10. Western Judaization – By inheriting Jewish exclusivism (“I am the way”) while diluting its rigor, Christianity became a hybrid poison for the European soul.
    

From a doctrinal standpoint, Christianity represents a decadent form of Dionysianism. It caters to a weakened human type, emphasizing irrationality over heroic, sapiential, or initiatory spiritual development. Instead of traditional paths of transcendence, it substitutes faith—an emotional impulse of a troubled soul drawn chaotically to the supernatural. Primitive Christianity exacerbated this crisis by fixating on the imminent Kingdom of God and the stark alternatives of salvation or damnation, reinforcing faith as the primary means of liberation through the symbol of the crucified Christ.

Though Christ’s symbolism retains traces of mystery traditions (such as Orphism), Christianity ultimately degraded these into sentimentalism and confused mysticism, reducing the divine to the human. Unlike the strict legalism of traditional Judaism or true initiatory Mystery cults, Christianity became an intermediate, diluted form—a surrogate suited to a debased humanity seeking redemption through “grace” rather than self-overcoming.

This worldview was fundamentally alien to the Indo-European spirit, particularly the Roman ethos, which upheld nobility, discipline, and sacred hierarchy. The Christian God, defined by suffering and exclusivity (“I am the way, the truth, and the life”), inverted the Olympian ideal, reviving instead the Pelasgic-Dionysian motif of dying and resurrected gods under the shadow of the Great Mother. The cult of the “Mother of God” further reinforced this regression, echoing pre-Indo-European chthonic cults.

Christian morality, shaped by Southern and non-Aryan influences, promoted egalitarianism and love as supreme principles—antithetical to the Aryan heroic ideal of hierarchy and differentiation. The doctrine of original sin and the radical separation between Creator and creature deepened this dualism, framing spiritual attainment in passive terms like “grace” and “election,” while denigrating active, heroic striving.

Christianity’s supernaturalism also severed the sacred connection to nature, rejecting the symbolic and magical worldview of antiquity. Nature was demonized, paving the way for an asceticism hostile to life—a complete inversion of classical Roman and Indo-European values.

Thus, Christianity epitomizes spiritual decline, marking a shift from active transcendence to passive devotion, from sacred hierarchy to egalitarian dissolution, and from cosmic order to fractured dualism.