“The Catholic Church, Nick Fuentes, and Christian Nationalism”
I hope the Pope hears the words “well done, good and faithful servant” in heaven
Me: typical slave mentality
“The Church exists to get souls to heaven”
Me: “Free heaven” doesn't exist. Slave morality clings to 'free heaven'—true transcendence demands aristocratic self-overcoming, the vertical ascent of the 'I' beyond the plebeian cycle of becoming.
Metaphysical part:
Buddhism’s ultimate ideal marks a decisive break from conventional religious conceptions—a fact Western minds often struggle to grasp. Whereas Western traditions typically envision paradise as a celestial survival of the individual, and only rare mystics speak of union with Being, Buddhism transcends even these notions. Its horizon aligns with traditional Hindu metaphysics, where divine worlds remain within samsara, and true immortality lies not in perpetuating individuality but in realizing the Unconditioned.
The Buddha explicitly rejects all identifications—with the body, the elements, the ego, the cosmos, divine hierarchies, and even the God of Being (Brahma). Notably, he condemns mystical union (unio mystica) as a limitation, a near-diabolical temptation obstructing the supreme Liberation.
How, then, can Buddhism be reduced to a sentimental, humanitarian morality—a shallow philosophy of suffering? Its true essence is metaphysical, accessible only to a select few. The canonical texts declare: “All the waters of the ocean have but one flavor, that of salt; so the sense of the whole of the Law is only one, that of liberation.”
Nirvana—or more accurately, the void (sunna)—defies definition, belonging to a realm beyond Being and Non-Being. Yet the marks of the Awakened One are unmistakable: he is the “lord of men and gods,” unconquered, a lion freed from fear and anguish. He sees past and future, heaven and hell, the temporal and the eternal. He is the “daring One,” free from passion, pride, and illusion—beyond good and evil, untouched by thirst or stain.
This is no path for the many. It is a razor’s edge, demanding exceptional vocation and strength. The doctrine itself warns against misinterpretation: like grasping a serpent wrongly, error brings destruction.
The degenerate forms of Buddhism—whether as a democratized morality or exoteric religion—are mere corruptions. The true doctrine stands as a testament to what a higher humanity can achieve.
Beyond Theism and Atheism
The crisis of the modern world extends beyond social decay—it is a spiritual crisis marked by the dissolution of traditional values. The West’s religious framework, particularly Christianity, has been reduced to a moralistic and exoteric shell, devoid of true metaphysical depth. Unlike other traditional forms, Christianity lacks an esoteric core, leaving it vulnerable to the assaults of nihilism and free thought.
The “death of God” proclaimed by Nietzsche refers only to the moral God—the anthropomorphic deity serving as a crutch for human weakness. This demise clears the way for a higher conception of the divine: an impersonal, transcendent principle beyond good and evil, as found in the nondual doctrines of Hinduism (Shiva’s dance, the identity of samsara and nirvana), Taoism, and Neoplatonism. The West, however, has largely lost these metaphysical horizons, reducing the sacred to sentimental devotion and moral dogma.
Even within Christianity, marginal currents—such as Joachim de Flore’s “Age of the Spirit” and the “Brethren of the Free Spirit”—hinted at a higher freedom beyond moral dualism. These echoes suggest that the true metaphysical core remains intact for those capable of perceiving it.
The modern nihilistic assault on the “other world” targets only its exoteric, moralistic distortion. The genuine transcendent dimension—where reality acquires absolute significance—persists untouched. For the higher human type, this realization means moving beyond both theism and atheism. God ceases to be an external problem; instead, transcendence is found within, as an immutable center amid chaos.
The existential challenge of modernity demands not passive suffering but active confrontation with adversity. As Seneca noted, the superior man proves himself in struggle. This strength derives not from mere individualism but from anchoring oneself in the transcendent principle—turning dissolution into an opportunity for awakening.
In this light, even the collapse of meaning can serve as a catalyst. Moments of disintegration may reveal, paradoxically, a “live center” beyond the chaos—an intimation of the eternal justification of all things. For those attuned to it, the crisis of modernity becomes the trial through which a higher order is affirmed.