1. Emergence of a New Human Type: Among the new generations in Italy, a distinct human type is emerging, characterized by traits reminiscent of the ancient Aryo-Roman race. This type is shaped by the ideals of the Fascist Revolution and the evocation of profound forces within the collective Italian spirit.
   
2. Race of the Fascist Man: This new race, both ancient and modern, can be termed the “race of the Fascist man” or “race of the Mussolini man.” It is not the product of narrow racist policies but the result of the spiritual and heroic climate fostered by Fascism.
   
3. Heroic Climate and Spiritual Tension: The persistence of this racial and spiritual awakening, coupled with the austere, anti-sentimental, and active ethos of Fascism, is essential for the further development of this elite race.
   
4. Institutionalization of an Elite Order: The new race should be institutionalized not as a ruling class but as an Order, akin to ancient ascetic-warrior organizations. This Order would embody nobility, racial purity, and spiritual authority, transcending modern political forms.
   
5. Fascist Order of the Italian Empire: The concept of a “Fascist Order of the Italian Empire” would serve as a powerful symbol of unity and tradition, amplifying the liturgy of power essential to an authoritarian and traditional political system.
   
6. Blood Oath and Sacred Commitment: Membership in this Order would require a blood oath, emphasizing loyalty, honour, and fidelity to a principle rather than to a visible hierarchy. This sacred commitment would reinforce the spiritual and racial integrity of the elite.
   
7. Aryo-Western Front: The vision extends to the creation of a new Aryo-Western front, uniting biologically and spiritually enhanced humanity under a common Aryan lifestyle. This front would emphasize unity in truth, honour, and fidelity.
   
8. Hyperborean Heritage: The ultimate goal is to revive the Hyperborean legacy of Olympian and solar spirituality, ensuring the transmission of this sacred tradition through qualified elements.
   
9. Traditional Doctrine of Race: This vision represents the practical and constructive application of the traditional doctrine of race, aiming to counteract the decline and degeneration of modern civilization.
   
10. Outcome for European Civilization: The awakening of this racial and spiritual consciousness, particularly within an Aryo-Western front, could decisively influence the future of European civilization, ensuring its survival and resurgence against modern decadence.

The Race of the Fascist Man: On the New Aryo-Western Front

Due to the prevailing conditions, particularly among the younger generations in Italy, a new human type is emerging. This type is distinguishable not only by its character and inner disposition but also, among the youngest, by its physical traits. These features bear a striking resemblance to the ancient Aryo-Roman type, often contrasting sharply with those of their parents. This new race—both ancient and modern—could aptly be termed the “race of the Fascist man” or the “race of the Mussolini man.” It is not the product of narrowly defined racist policies, as the doctrine of race was only formally integrated into Fascist ideology two years ago. Rather, it is the result of the revolutionary climate and ideals, coupled with the awakening of profound forces within the collective Italian spirit, initially triggered by the World War and later channeled under a Roman banner.

The continued evocation of these forces—now with a heightened racial and spiritual consciousness—alongside the reinforcement of a heroic, austere, and anti-sentimental Fascist ethos, provides the conditions for the further development and refinement of this new race. This race represents the superior and elite type of the “Italian race,” understood as a Nordico-Aryan or Aryo-Roman lineage.

In relation to the connection between race and law, the institutionalization of this elite—not as a “ruling class” tied to outdated political forms, but as an Order in the tradition of ancient ascetic-warrior organizations—would significantly aid in constructive efforts. The classical ideal envisions leaders whose nobility and racial purity are matched by their spiritual authority. The concept of an “Order” surpasses the modern notion of a “Party,” representing a sworn, voluntary formation that values physical and spiritual excellence, combining ascetic and activist traits. This elite would defend an idea, uphold tradition, and support a broader, less qualified community focused on specific and contingent interests, with a diminished sense of responsibility and political awareness. A name like “Fascist Order of the Italian Empire” would amplify the liturgy of power, essential in any authoritarian and traditional political system, and serve to awaken and consolidate the forces necessary for the Nordico-Aryan formation of the new Italy.

The sacred commitment of joining this group through a blood oath, leaving no room for disloyalty or dishonor, would underscore the gravity of this allegiance, binding members to a principle rather than a visible authority.

Extending this vision, a clearer international context could give rise to the myth of a new Aryo-Western front. This would encompass, first, the idea of a biologically enhanced humanity, safeguarded from contamination; second, a shared Aryan lifestyle rooted in truth, honor, and fidelity; and finally, the spiritual race, seeking to revive the Hyperborean legacy and Olympian solar spirituality through qualified individuals and disciplined transmission.

This represents the pinnacle of the traditional doctrine of race in its practical application. It does not dismiss the need for intermediate steps. Only time will reveal the depth of the new myth's influence and the extent to which the Aryan idea can inspire creativity and unity not just within a nation, but across a family of peoples of common origin. If this sense of race awakens in the form of an Aryo-Western front, the struggles and crises threatening European civilization could find a positive and definitive resolution.

Metaphysical part:

The phrase “theos ek petras” holds significant meaning within the magical tradition. On one hand, it signifies the descent of the “heavenly light” into the dark, earthly realm, a process that is both degenerative and transformative. On the other hand, it represents an opportunity for the spiritual element to individuate and actualize itself. The human body, as a sophisticated organism, harbors a nucleus of qualified energy. Magical initiation does not aim to dissolve this nucleus into the undifferentiated flow of cosmic life but rather to strengthen and integrate it. Thus, initiation involves advancing this nucleus, not regressing it. In initiatory thought, the spirit is not something separate but immanent, requiring elevation from the depths of human reality (the “rock”). This reality is inherently divine, not by grace but by nature, hence the concept of the “generative rock” (akin to the Hermetic-Alchemical idea of the “material required in the Opus Magnum”) and the attribute of petrogenos (born from the rock) ascribed to Mithras, the Man-god, who emerges from the Earth rather than descending from Heaven.

The doctrine centers on the relationship between magical integration and the pursuit of immortality. Its premise aligns with positivism (as articulated by Kremmerz), which argues against the survival of personal consciousness. While certain elements of the human composite may survive or even reincarnate, the true personality, or soul, is seen as dissolving into a homogeneous mass upon death, akin to air dispersing in air. This view is shared by figures like Gurdjieff, who posits that most individuals lack a true personality even in life, existing as though already dead. Magical analysis, predating psychoanalysis, reveals that what is commonly called “personality” is merely the historical individual—a collection of tendencies, memories, and habits, largely unconscious and impersonal. Meyrink likens this to a “coral-like rock,” shaped by inherited instincts and thoughts. This perspective leads to the conclusion that the “soul” is often a mirage, and the spirits contacted in séances are not what they seem. Éliphas Lévi describes an abyssal current, driven by an eternal impulse, through which souls cyclically return and evolve until the emergence of the awakened man, the mage. These ideas echo traditional teachings on life as appetitus innatus, cycles, and spiritual yearning.

While these premises may appear materialistic, materialism is a necessary foundation for understanding the “supernatural” task of magic. The central question is: What lies beyond the historical individual? The problem of the “hereafter” is already present in the here-and-now. As Meyrink states, those who fail to see in this life will not see in the next. Immortality is equated with awakening—an interior growth beyond death, independent of external impressions and internal heredities. The “Awakened” are the true “Living,” free from the illusions that bind others. Meyrink further asserts that in the afterlife, none who were blind in life will see.

The magical perspective distinguishes itself by focusing not on the universal or divine but on the realization of the true personality. This aligns with Gurdjieff’s teachings, where magical discipline liberates the individual from collective influences, forging an independent spiritual form. This form is central to the esoteric pursuit of immortality. Kremmerz describes the initiate as emitting, at death, not an amorphous spirit but a sculpted, immaterial self—an eternal and indestructible being with integrated powers. Spiritists, he notes, mistakenly believe this transformation occurs naturally for all. Meyrink adds that true immortality belongs to the fully awakened man, who transcends gods and stars, existing beyond layers of illusion.

Magical ascesis involves progressively shedding the elements of the historical ego, with each detachment contributing to inner formation and growth beyond the ego. Kremmerz emphasizes “conscious neutrality”—a state of serene, balanced awareness, free from instinctive reactions and ancestral influences. Éliphas Lévi similarly advocates isolating oneself from earthly currents and enduring trials that test one’s mastery over elemental forces. The goal is to form an “extranatural agent,” a principle echoed in ascetic and initiatory traditions, including Buddhism, stripped of moral or religious trappings. This process of denudation and regression leads to the elimination of psychic strata, culminating in the awakening or “vision” that transcends human individuality. At this stage, the incorruptible core of the superpersonality emerges, potentially manifesting in a transformed corporeal form, no longer bound by nature.