“Conflating Christianity with Catholicism; two things diametrically-opposed. It's to be expected from an ignorant simpleton intent on hating Christ. Willful ignorance, at its best.”
Me: Typical tribal mentality, clinging to a chthonic cult of abandonment. Christianity is inherently degenerate; the only remnant of value in Catholicism is its preservation of rites (though devoid of true understanding). Beyond that, Christianity offers nothing valuable—only the production of ghouls, destined for reintegration into the Earth’s primordial forces, their true origin.
Metaphysical part:
Title: The Subversion of Rome: Christianity’s Dissolutive Role in the Western Tradition
Tags: #Rome #Christianity #Decadence #SpiritualSubversion #ImperialDecline #MetaphysicalWar #AntiTradition #KaliYuga #Evola #Traditionalism
- Decline of Roman Virtus – Christianity accelerated the erosion of Roman virtus, replacing the heroic and patrician ethos with a morality of humility, sin, and passive salvation.
- Asiatic and Semitic Influences – The religion emerged from Judaic messianism and Eastern cults, importing a spirituality of suffering, egalitarianism, and divine abasement alien to the Roman-Indo-European spirit.
- Rejection of Imperial Sacrality – Christians refused the sacrum of the Empire, denying the fides owed to Caesar and undermining the unity of spiritual and temporal authority (regnum et sacerdotium).
- Dualism and Deconsecration – Christian supernaturalism severed nature from the divine, demonizing the ancient cosmic religion and fostering an asceticism hostile to life and hierarchy.
- Anti-Heroic Pathos – Early Christianity stigmatized the active, warrior-aristocratic ideal, replacing it with a slave morality of redemption through suffering and grace.
- Egalitarian Subversion – The doctrine of universal brotherhood negated the Roman principle of organic hierarchy, laying the groundwork for later democratic and collectivist degenerations.
- The Feminine Devolution – The cult of the “Mother of God” revived chthonic, telluric religiosity, contrasting with the Olympian, masculine spirituality of Rome’s origins.
- Imperial Degeneration – Even as the Caesars upheld solar and liturgical symbolism, their power waned amid Christian infiltration, which corroded the last remnants of traditional legitimacy.
- The Ass as Symbol – The ass, an infernal emblem in multiple traditions, accompanied Christ’s mythos, signaling Christianity’s role as a dissolutive force in the Roman cosmos.
- The Kali Yuga Acceleration – Christianity epitomized the Dark Age’s inversion, exalting the lowest human type (the sinner, the outcast) and dismantling the last structures of the ancient sacred order.
Conclusion: Rome fell not merely from external pressures but from an internal spiritual betrayal—Christianity severed the West from its transcendent roots, setting the stage for centuries of decline. Only a return to the Imperium of the Spirit can reverse this dissolution.
The rise of Christianity signaled the onset of irreversible decline. Rome, once a sacred and virile civilization rooted in ius, fas, and mos, had severed itself from its primordial Atlantic and Etruscan-Pelasgian origins, crushing the remnants of Southern decadence and resisting foreign cults. Yet, despite its earlier resistance, Rome succumbed to the Asiatic tide—mystical, pantheistic, and effeminate cults that eroded its inner virtus and corrupted its imperial essence.
The Caesars, rather than reviving the Roman spirit through hierarchy and selection, imposed a sterile centralization, dissolving distinctions of rank and citizenship. The Senate’s decline mirrored the empire’s disintegration, as the imperial idea—though still sacred in form—became a hollow symbol, carried by unworthy hands. Even those with traces of ancient Roman dignity, like Julian, could not reverse the decay.
The imperial age was marked by contradiction: while its theology of kingship grew more refined—evoking solar symbolism, divine laws, and liturgical consecration—the reality was one of chaos. The Caesars were hailed as bringers of a new Golden Age, their adventus likened to a mystical epiphany, their rule tied to cosmic signs. Yet this sacred façade could not mask the empire’s inner collapse—a descent into leveling, cosmopolitanism, and spiritual ruin.
This was but a fleeting light in an era dominated by dark forces—passions, violence, and betrayals spreading like a plague. Over time, the situation grew ever more chaotic and bloody, despite occasional strong leaders who imposed order on a crumbling world. Eventually, the imperial function became merely symbolic; Rome clung to it desperately amid relentless upheavals. Yet, in truth, the throne stood empty. Christianity only deepened this disintegration.
While primitive Christianity contained diverse elements, we must not overlook their fundamental opposition to the Roman spirit. My focus is not on isolated traditional fragments within historical civilizations, but on the overall function and direction of these currents. Thus, even if traces of tradition persist in Christianity—particularly Catholicism—they do not negate its essentially subversive nature.
We recognize the ambiguous spirituality of Judaism, from which Christianity emerged, as well as the decadent Asiatic cults that aided its spread beyond its origins.
Christianity’s immediate precursor was not traditional Judaism but rather prophetic currents dominated by notions of sin and expiation—a desperate spirituality that replaced the warrior Messiah (an emanation of the “Lord of Hosts”) with the suffering “Son of Man,” a sacrificial figure destined to become the hope of the afflicted and the object of an ecstatic cult. The mystical figure of Christ drew power from this messianic pathos, amplified by apocalyptic expectations. By proclaiming Jesus as Savior and rejecting the “Law” (Jewish orthodoxy), early Christianity embraced themes intrinsic to the Semitic soul—themes of division and decline, antithetical to true tradition, particularly the Roman one. Pauline theology universalized these elements, severing them from their origins.
Orphism, meanwhile, facilitated Christianity’s spread not as an initiatory doctrine but as a profanation akin to Mediterranean decadence—centered on “salvation” in a demotic, universalist sense, detached from race, caste, and tradition. This appealed to the rootless masses, culminating in Christianity’s crystallization as an antitraditional force.
Doctrinally, Christianity is a degenerate Dionysianism, appealing to irrationality rather than heroic or sapiential ascent. It substitutes faith for initiation, feeding on the anguish of a fractured humanity. Its eschatological terror—eternal salvation or damnation—deepened this crisis, offering only the illusory liberation of the crucified Christ. Though bearing traces of mystery symbolism, Christianity debased it into sentimental mysticism, reducing the divine to human suffering.
Unlike the Roman and Indo-European spirit, which upheld divine impassibility and heroic distance, Christianity embraced a pathetic soteriology—the dying god of Pelasgic-Dionysian cults, now absolutized (“I am the way...”). The virginal birth and Marian cult further reflect the Great Mother’s influence, antithetical to Olympian virility. The Church itself adopted the Mother archetype, fostering a piety of abjection—prayerful, sin-conscious, and passive.
Early Christianity’s hostility toward virile spirituality—denouncing heroic transcendence as pride—confirms its emasculated nature. Even its martyrs, though fanatical, could not redeem Christianity’s essence: a lunar, priestly decline.
Christian morality reveals clear Southern and non-Aryan influences. Whether equality and love were proclaimed in the name of a god or a goddess matters little—this belief in human equality stems from a worldview antithetical to the heroic ideal of personality. Such egalitarianism, rooted in brotherhood and communal love, became the mystical foundation of a social order opposed to the pure Roman spirit. Instead of hierarchical universality—which affirms differentiation—Christianity promoted collectivity through the symbol of Christ’s mystical body, an involutive regression that even Romanized Catholicism could not fully overcome.
Some credit Christianity for its supernatural dualism, yet this derives from Semitic thought, functioning in direct opposition to traditional dualism. Traditional doctrine saw the two natures as a basis for higher realization, whereas Christian dualism rigidly opposes natural and supernatural orders without subordination to a higher principle. This absolutized division negated active spiritual participation, reducing man to a mere “creature” severed from God by original sin—a Jewish-derived concept that deepened the divide.
Christian spirituality thus framed divine influence passively—as grace, election, or salvation—while rejecting heroic human potential. Humility, fear of God, and mortification replaced active transcendence. Though fleeting references to spiritual violence (Matthew 11:12) or divine potential (John 10:34) exist, they had no real impact. Christianity universalized the path of the inferior human type, reflecting the decline of the Kali Yuga.
The discussion concerns man’s relationship with the divine. A second consequence of Christian dualism was the desacralization of nature. Christian “supernaturalism” led to the definitive misunderstanding of the natural myths of antiquity. Nature was stripped of its living essence; the magical and symbolic perception that underpinned the priestly sciences was rejected and condemned as “pagan.” After Christianity’s triumph, these sciences rapidly degenerated, leaving only a weakened remnant in later Catholic ritual traditions. Nature thus came to be seen as foreign, even demonic. This shift also laid the groundwork for a world-denying, life-rejecting asceticism (Christian asceticism), entirely opposed to the classical Roman spirit.
The third consequence unfolded in the political sphere. The declarations “My kingdom is not of this world” (John 18:36) and “Render unto Caesar what is Caesar’s, and unto God what is God’s” (Matt. 22:21) struck directly at the traditional concept of sovereignty and the unity of spiritual and temporal power, which Imperial Rome had formally restored. According to Gelasius I, no man after Christ could be both king and priest; any claim to unite sacerdotium and regnum was deemed a diabolical counterfeit of Christ’s unique priestly kingship. Here, the clash between Christian and Roman ideals erupted openly.
The Roman pantheon, ever inclusive, could have accommodated the Christian cult as merely another sect emerging from Jewish schism. Imperial universalism sought to unify and order all cults without suppressing them, demanding only a supreme fides—a ritual acknowledgment of the transcendent principle embodied in the Augustus. The Christians refused this act, rejecting the sacrificial offering before the imperial symbol as incompatible with their faith. This obstinacy, incomprehensible to Roman magistrates, fueled the martyrdom epidemic.
Thus, a new universalism, rooted in metaphysical dualism, displaced the old. The traditional hierarchical view—where loyalty carried supernatural sanction, since all power descended from above—was undermined. In this fallen world, only the civitas diaboli remained possible; the civitas Dei was relegated to an otherworldly plane, a gathering of those who, yearning confusedly for the beyond, awaited Christ’s return. Where this idea did not breed defeatism and subversion, where Caesar still received “what was Caesar’s,” fides was reduced to secularized, contingent obedience to mere temporal power. Paul’s dictum—”all authority comes from God”—proved hollow, stripped of real force.
Thus, while Christianity upheld a spiritual and supernatural principle, historically it acted in a dissociative and destructive manner. Rather than revitalizing the materialized and fragmented remnants of the Roman world, it introduced a foreign current, aligning with what in Rome had ceased to be Roman—forces that the Northern Light had once held in check throughout an entire cycle. Christianity severed the last remaining connections and hastened the demise of a great tradition. Rutilius Namatianus rightly equated Christians with Jews, as both were hostile to Rome’s authority. He accused the former of spreading a pestilence (excisae pestis contagia) beyond Judea, and the latter of corrupting both race and spirit (tunc mutabantur corpora, nunc animi).
The symbolism of the ass in the Christian myth is revealing. Present at Christ’s birth, the flight to Egypt, and his entry into Jerusalem, the ass traditionally represents an infernal, dissolutive force. In Egypt, it was sacred to Set, the antisolar deity of rebellion. In India, it was the mount of Mudevi, the infernal feminine. In Greece, it was tied to Hecate and the chthonic realm, consuming Ocnus’s work in Lethe. This symbol marks the hidden force behind primitive Christianity’s success—a force that rises where the “cosmos” principle wavers.
Christianity’s triumph was only possible because the Roman heroic cycle had been exhausted: the “Roman race” broken in spirit (evidenced by Julian’s failed restoration), traditions faded, and the imperial symbol degraded amidst ethnic chaos and cosmopolitan decay.