periodic reset of civilizations @periodic_reset_ofcivilizations@gameliberty.club

Title: The Monolithic West and the Universal Aryan Spirit
Tags: #Evola #Traditionalism #AryanCivilization #HyperboreanRoots #SpiritualUniversalism

1. Monolithic Western Culture: The monolithic kernel design in traditional Unix systems mirrors the West's inward-focused, rigid structures, contrasting with the fluid, universal spirit of Aryan civilization.
2. Hyperborean Origins: The Aryan spirit, rooted in Hyperborean traditions, embodies a universal, expansive force that transcends tribal and ethnic boundaries.
3. Civilizational Radiation: True civilizations, like Rome, radiate universality, embracing and integrating diverse cultures rather than isolating themselves.
4. Western Obsession with Closure: The West's current obsession with self-containment and exclusivity is antithetical to the Aryan ethos of openness and universalism.
5. Multi-Polar World: The world is inherently multi-polar, reflecting the diverse expressions of the Hyperborean legacy, which has manifested in various forms across civilizations.
6. Tribal Mentality: The tribal, ethnocentric mindset prevalent today is a degeneration of the universal Aryan spirit, which seeks to unify rather than divide.
7. Spiritual Hierarchy: The Aryan tradition emphasizes a spiritual hierarchy that transcends material and ethnic distinctions, fostering a universal order.
8. Decline of the West: The West's decline is marked by its abandonment of universal principles in favor of narrow, self-referential ideologies.
9. Revival of the Aryan Spirit: A return to the Aryan spirit requires a rejection of monolithic, closed systems in favor of a universal, integrative approach.
10. Evolian Perspective: Julius Evola's teachings highlight the need to reconnect with the Hyperborean-Aryan tradition, which offers a path beyond the West's current spiritual and cultural stagnation.

This response distills the Evolian critique of Western modernity and its departure from the universal Aryan spirit, emphasizing the need for a return to traditional, hierarchical, and universal principles.

As of October 2023, HarmonyOS NEXT signifies the next stage in the evolution of Huawei's HarmonyOS, with a strong emphasis on independence from the Linux kernel and a transition to a fully self-developed microkernel architecture. This represents a significant departure from earlier versions of HarmonyOS, which utilized a multi-kernel approach (combining LiteOS and Linux kernels). Here's an overview of the HarmonyOS NEXT kernel:

# Key Features of HarmonyOS NEXT Kernel
1. Microkernel Design:
- HarmonyOS NEXT is built on a microkernel architecture, a notable shift from the Linux-based kernel used in previous versions.
- The microkernel is designed to be lightweight, secure, and modular, with only essential functions (such as memory management and process scheduling) operating in kernel space.
- Additional services, like device drivers and file systems, operate in user space, enhancing security and stability by isolating critical components.
2. Enhanced Security:
- The microkernel design inherently improves security by minimizing the attack surface of the kernel.
- HarmonyOS NEXT incorporates advanced security features, including formal verification (mathematically proving the correctness of the kernel code) to ensure resilience against vulnerabilities.
3. Real-Time Performance:
- The microkernel is optimized for real-time performance, making HarmonyOS NEXT suitable for applications requiring low latency, such as IoT devices, automotive systems, and industrial automation.
4. Distributed Architecture:
- HarmonyOS NEXT continues to support Huawei's distributed technology, enabling seamless collaboration between devices (e.g., smartphones, tablets, smart home devices, and cars).
- The kernel efficiently manages resources across multiple devices, fostering a unified ecosystem.
5. Independence from Linux:
- HarmonyOS NEXT eliminates reliance on the Linux kernel, which was used in earlier versions for smartphones and tablets.
- This shift grants Huawei full control over the operating system, avoiding potential restrictions tied to open-source licensing (e.g., GPL) and geopolitical challenges.
6. Cross-Platform Compatibility:
- HarmonyOS NEXT is designed to operate across a wide range of devices, from small IoT sensors to powerful smartphones and PCs, thanks to its scalable microkernel architecture.

# Why the Shift to a Microkernel?
Huawei's decision to develop its own microkernel for HarmonyOS NEXT is driven by several factors:
1. Autonomy: Reducing dependence on external technologies (like the Linux kernel) ensures greater control over the operating system's development and future.
2. Security: A microkernel architecture is inherently more secure due to its minimalistic design and isolation of critical components.
3. Performance: The microkernel is optimized for real-time and low-latency applications, making it ideal for IoT and edge computing.
4. Ecosystem Integration: The microkernel aligns with Huawei's vision of a unified, distributed ecosystem across all devices.

# Monolithic vs. Microkernel: A Cultural Reflection
The dominance of monolithic kernels in traditional Unix systems reflects a broader cultural tendency in the West toward centralized, unified structures. This contrasts with the microkernel approach, which emphasizes modularity, decentralization, and adaptability—qualities that align more closely with a multipolar worldview.

Historically, monolithic systems have been favored for their simplicity and performance, much like how centralized civilizations have often sought to consolidate power and resources. However, the rise of microkernel architectures, as seen in HarmonyOS NEXT, signals a shift toward systems that prioritize flexibility, security, and distributed functionality—values that resonate with a more interconnected and diverse global landscape.

This evolution mirrors the transition from a unipolar world dominated by a single cultural or civilizational model to a multipolar world where multiple traditions and systems coexist and interact. Just as HarmonyOS NEXT seeks to break free from the constraints of the Linux kernel, societies and civilizations are increasingly recognizing the need to move beyond monolithic structures and embrace a more pluralistic and inclusive approach.

In this context, the microkernel can be seen as a metaphor for a world that values diversity, adaptability, and collaboration—a world that is, by definition, multipolar. This stands in stark contrast to the monolithic mindset that has long characterized Western cultural and technological paradigms, which often prioritize uniformity and centralization over inclusivity and decentralization.

Metaphysical part:

The Swastika as a Polar Symbol

The following reflections on the deeper significance of the swastika might seem unusual if Herman Wirth's research on the primordial Nordic races were not already known in Germany. However, what deserves greater emphasis is that the ideas expressed in this regard are not merely the conjectures of a modern scholar. Rather, they can be linked to a doctrine that, despite its scattered traces, is found with the marks of universality and unanimity across all great traditions of the past—from the Far Eastern, Tibetan, Indo-Aryan, and Irano-Aryan to the Hellenic, Egyptian, Gaelic, Germanic, and Aztec. For us, it is clear that these traditions, if understood directly beyond "positive" limitations, can convey more than many dubious reconstructions based on philological and paleographic grounds.

The first insight from this line of thought is the integration of the concept of the Aryan, Indo-Germanic, or Nordic race. What was once considered a primordial tribe now reveals itself as a relatively recent branch of a much older and purer Arctic race, more accurately described by the ancient term "Hyperborean." This integration resolves many one-sided views and difficulties that have plagued previous interpretations of the Aryan thesis. The Aryan idea thus rises to a universal principle, establishing a continuity and common origin of cultural elements that were once thought separate but are found scattered across the East and West, North and South. In this light, the swastika symbol takes on new meaning. The difficulties faced by Ernst Kraus or Ludwig Müller, who argued that the swastika was exclusive to Indo-Germanic tribes, are diminished when considering the broader Hyperborean origin. The swastika's presence in regions like California, Central America, the Far East, Mesopotamia, and North Africa—areas not traditionally associated with Indo-Germanic peoples—can be explained through the diffusion of the Nordic Ur-race.

The second key aspect is the solar character of the primordial Nordic culture. This is evident from the consistent testimonies of ancient traditions regarding the Arctic homeland. The Hyperborean land of the Iranian Aryans, airyanem waêjô, is allegorically described in the Avesta as the home of solar "glory" and Yima, the "Radiant, Glorious One, who among men is like the sun." Similarly, the Indo-Aryans' Çweta-dwîpa or uttara-kuru, the sacred land of the far North, is depicted as the "White Island" or "Island of Radiance," the abode of Narâyâna, "in whom a great fire burns, radiating in all directions." The Hellenic Hyperboreans are associated with the radiant Apollo, while Thule, merging with it, is said to derive its name from the sun. The Aztec Tullan or Tlallocan corresponds etymologically to Thule and is identified with the "House of the Sun." In the Edda, Gimle or Gladsheim, the primordial home of Asgard, is described as eternal, golden, and radiant like the sun. Similar descriptions apply to the mysterious northern lands in Far Eastern traditions and the mystical Chambhala of pre-Buddhist Tibetan Bön tradition.

This symbolic testimony points to two elements: the idea of a solar cult and the concept of solar rulership. Regarding the first, Wirth's reconstruction suggests that the Nordic-Atlantic Ur-race shared a common solar religion. While this assumption is plausible, it requires further justification. What is clear is the intimate relationship between the sun and divine fire, evident in Indo-European traditions. The cult of fire was linked to both the uranic and solar components of patrician rites in ancient traditions (Bachofen) and to the concept of solar and divine kingship. The Iranian-Aryan hvarenô, the "glory" that makes kings, is a solar fire, akin to the Vedic agni-rohita and the Egyptian ânshûs, the life-force of kingship. This provides the first and simplest validation of the swastika as a Nordic symbol. The swastika, in its connection to the ancient Swastika, has often been interpreted as a symbol of fire and the sun. However, it is crucial to move beyond a "naturalistic" reduction of these concepts. Ancient peoples did not superstitiously deify natural forces but used them as symbols to express higher meanings. The swastika, as a fire symbol, is not merely a primitive tool for igniting flames but a spiritual and royal symbol, representing the primordial light and fire that ignited the ruling castes in their solar function over subordinate forces and races.

The swastika's significance extends beyond its solar and fiery aspects to its polar symbolism. The "solar" function embodied by the leaders of great traditional cultures was often compared to that of a "pole." The leader represented the immovable point around which the ordered movement of forces revolved hierarchically. This is reflected in the Far Eastern concept of "immutability at the center" and Confucius's statement: "He who rules by virtue is like the pole star, which remains fixed while all other stars revolve around it." The Aristotelian concept of the "unmoved mover" and the Sanskrit term cakravartî ("he who turns the wheel") express the same idea. The polar symbol represents an irresistible force in its calm superiority, a power that legitimizes itself through its mere presence, embodying the stability of the "world of being" or the transcendent realm. This is also the meaning of the solar symbol embodied by Apollo, not as the rising and setting sun but as the steady, ruling light that surrounds the Olympians and the pure spiritual substances free from the world of passion and becoming.

The swastika, as one of the oldest symbols of this spirituality and its polar function, represents not merely movement but a circular motion around an immutable center or axis. It is not just a solar symbol (the wheel of solar Vishnu) but a symbol of the solar principle reduced to a central, ruling element—an immutable "Olympian" principle. In this sense, the swastika is a polar symbol, revealing meanings in the earliest prehistory that would later be expressed in the glorious cycles of Aryan mythologies and kingships derived from the primordial Nordic culture.

The polar symbol also applies to certain cultures or cultural centers that embodied a corresponding function in the totality of history. The Chinese Empire was called the "Middle Kingdom"; Meru, the symbolic Indo-Aryan Olympus, was considered the "pole" of the earth; the symbolism of the Omphalos, associated with Delphi, the traditional center of Dorian-Olympian Greece, reflects the same meaning; and Asgard, the mystical homeland of Nordic royal lineages, coincides with Midgard, the "land of the center." Even Cuzco, the center of the Inca Sun Empire, seems to express the idea of an earthly "center." Additionally, the Sanskrit Tulâ, associated with the Hellenic and American names for the Hyperborean homeland, means "balance," and the zodiac sign Libra was initially identified with the Great Bear, a significant figure in Hyperborean cults, closely tied to polar symbolism.

Wirth's revival of the idea that the Arctic region was the primordial homeland of the white race, the progenitor of the Indo-Germanic and Aryan races, suggests a convergence of symbol and reality, metaphysics and physics, under the sign of the "pole." The prehistoric polar cycle of the Nordic Ur-race could be seen as the original expression of "Olympian" spirituality and the "polar" function, which manifested wherever it led to new cultures and traditions through adaptation or diffusion. The symbol of the "center" and the "pole" can thus be a traditional and supra-historical emblem, originally corresponding to a complete alignment of reality and symbol, pointing to a homeland that coincides with the Earth's geographic pole and embodies the value and function of a spiritual primordial "pole."

Wirth, however, errs in extending a cult to the entire Nordic tradition that actually pertains to a corrupted and "southernized" form of it. He emphasizes the winter solstice, interpreting the eternal cycle of the sun's death and resurrection as the mystery of the primordial Nordic faith. This view, which aligns the sun with a nature subject to birth and death, is more reflective of the chthonic cycle of the southern, pre-Aryan, and even Semitic mother-cult, associated with the great Asiatic fertility goddesses. Alfred Rosenberg has pointed out this confusion in Wirth's work, likely due to the mingling of testimonies from the earliest Nordic epochs with those of later, mixed cultures. While Wirth correctly distinguishes between a Nordic-Arctic (Hyperborean) race and a Nordic-Atlantic one, he fails to make a corresponding distinction in symbols and motifs, blending the two. According to the Avesta, Môuru, the land and culture of the "mother," appears only as the third "creation," already distant from the Nordic airyanem waêjô.

The theme of the sun god's death and resurrection in the mother, reflecting an eternal cycle of becoming, is fundamentally anti-Olympian and alien to the higher Nordic-Aryan spirituality. It is a theme attributable to southern influences, representing Dionysus against Apollo, Loki against the Aesir, and the chaotic desire for pantheistic ecstasy opposed to the calm self-awareness and natural supernaturalism of the "divine" races. Wirth's interpretation thus reflects a syncretic symbolism, far removed from the pure primordial Aryan cult and more applicable to the subsequent "Atlantic" culture, which shows traces of gynocratic themes.

In contrast, the polar cross, the swastika, symbolizes the unadulterated primordial worldview and can be regarded as a true Nordic symbol in the higher sense. Its fundamental theme is not change but a centralizing effect, to which change remains subordinate. On this basis, the solar and fiery symbols contained in the swastika take on a different meaning, directly connected to the distinctly uranic character of Aryan and Aryan-Hyperborean deities and cults, the patrician system of strict father-right, and all that signifies masculinity, true rulership, order, and the triumph of cosmos over chaos.

In this context, the swastika can lead us to a content of Nordic thought that is "classical" and "Doric" in the higher sense, characterized by centrality, inner "Olympian" superiority, and clarity within every "fire" and release of forces. According to an ancient tradition, those destined to rule must have the vision of a heavenly wheel: like a wheel, they act, turning and conquering. At the same time, the wheel embodies rta, the order, the spiritual Aryan law, depicted as a divine chariot in motion. The combination of these two concepts gives the fundamental idea of the moving swastika: a whirling, victorious wheel that generates fire and light, yet with a firm stillness, an immutable constancy at its center.

As the primordial Nordic homeland faded into the distant past, its memory transitioned from history to supra-history, becoming a receding reality accessible not through external means but only through spiritual action. Pindar states that the path to the Hyperboreans cannot be found by sea or land but is revealed only to heroes like Heracles, who remain faithful to the Olympian principle. Li-tse reports that the mysterious land of the far North can be reached "neither by ship nor by chariot, but only by the flight of the spirit." Similarly, Chambhala, the Hyperborean homeland in Tibetan tradition, is said to reside "in my spirit."

Perhaps no symbol better points to this inner path than the swastika, guiding the way for a resurrection of Germany's deepest forces from the summit of Nordic tradition. Indeed, the Indo-Aryan equivalent of the swastika, the Swastika, carries a favorable omen. It can be interpreted as a monogram composed of the letters forming the auspicious formula su-asti, equivalent to the Latin bene est or quod bonum faustumque sit—"What is good and fortunate, let it be!" No better symbol could be found to express the certainty of rebirth and the will to assert the legacy of the great Hyperborean ruling race against the dark forces threatening to overwhelm it.

The monolithic West's closure betrays the Aryan spirit's universal call—only hierarchy beyond race & nation can restore the sacred order. #Traditionalism #HyperboreanRoots #SpiritualHierarchy #AryanCivilization

The Germanic inversion of solar (feminine) and lunar (masculine) symbolism reflects a chthonic-demetric deviation from the Solar-Uranian Indo-Aryan hierarchy, exposing the matriarchal-telluric decay within Agrarian Nomadic Peoples—root of modern egalitarian degeneracy. #AgrarianNomadicPeoples #Capitalism #Socialism

Agrarian Nomadic Peoples:
These groups often reflect a lunar, matriarchal, and telluric (earth-bound) spirituality, contrasting with the solar, warrior-based ethos of traditional patriarchal civilizations.

Example of Germanic peoples:
1. Sun (Proto-Germanic sōwelō/sōwulō)
- Runic Evidence: In Old Norse and Old English, the sun ᛊ / ᛋ is grammatically feminine.
- Typically Feminine in early Germanic languages (e.g., Old English sunne, Old Norse sól).
- Mythological Association: “Sun Mother" - The sun is often considered feminine, associated with warmth, life, and nurturing energy. Some myths describe the sun as a motherly or goddess-like figure.

2. Moon (Proto-Germanic mēnô)
- Runic Evidence: The word is masculine ᛗ in Old Norse and Old English.
- Typically Masculine in early Germanic languages (e.g., Old English mōna, Old Norse máni).
- Mythological Association: “Moon Father” - The moon is typically viewed as masculine, linked to night, cycles, and sometimes war or hunting. The moon is personified as a male deity or warrior.

The sun (die Sonne) is grammatically feminine, while the moon (der Mond) is masculine—an inversion of the traditional solar-masculine and lunar-feminine symbolism characteristic of Solar-Uranian (Indo-Aryan) Civilizations. This linguistic structure reflects the dominance of Demetrian, gynocratic, and telluric forces within these cultures, marking a clear deviation from the sacred solar principle. Similarly, in the semitic language Hebrew, the sun (ha-shemesh) is feminine, and the moon (ha-yareach) is masculine.

Socialism and capitalism, as degenerate expressions of lunar spirituality, did not arise from Jewish influence but from Agrarian Nomadic Peoples. Chthonic-Demetrian peoples meaning Agrarian Nomadic Peoples are marked by democratic, egalitarian, and tribal structures, bound to the immanent and the terrestrial. In contrast, Solar-Uranian (Indo-Aryan) civilizations embody hierarchical order, verticality, and imperial grandeur, oriented toward the transcendent. Metaphysically, chthonic agrarian systems inevitably degenerate into authoritarianism and collapse, enslaved by materialistic forces and earthly determinism.

On the use of the term "Solar-Uranian (Indo-Aryan) Civilizations":

Julius Evola's use of the term "Solar-Uranian (Indo-Aryan) Civilizations" instead of simply "higher Indo-European traditions". Here’s why he preferred this formulation:

1. Solar-Uranian Symbolism: Hyperborean and Olympian Archetypes
- Solar represents the Apollonian principle—order, hierarchy, clarity, and spiritual transcendence, linked to the Hyperborean myth of a primordial polar civilization.
- Uranian refers to Uranus (Ouranos), the Greek sky god, symbolizing the transcendent, celestial, and masculine principle—detached from earthly chaos.
- Together, they signify a warrior-priest ethos—active spiritual mastery, as opposed to passive "lunar" (telluric, chthonic, or matriarchal) civilizations.

2. Indo-Aryan vs. Generic "Indo-European"
- Evola distinguished between Aryan (as a spiritual elite) and merely Indo-European (a broader racial-linguistic category).
- "Aryan" in his usage denoted a sacred regal tradition—not just ethnicity but a metaphysical quality of divine kingship (the kshatriya ideal).
- He saw later Indo-European cultures as decadent compared to the primordial Hyperborean-Aryan source.

3. Rejection of Modern Racial Theories
- Evola criticized biological racism (e.g., Nazi Nordicism) in favor of a spiritual racism—where "Aryan" was a state of being (linked to the svabhāva of Hindu caste doctrine).
- "Solar-Uranian" thus denotes an initiatic quality, not just bloodline. This aligns with his elitist, anti-egalitarian view of history.

4. Esoteric and Anti-Historical Perspective
- Unlike mainstream scholars who treat Indo-European traditions as historical developments, Evola saw them as fragments of a lost Golden Age (Satya Yuga).

Metaphysical part:

The Swastika as a Polar Symbol

The deeper significance of the swastika transcends mere conjectures of modern scholars, connecting instead with a universal tradition found across Indo-Aryan, Hellenic, Egyptian, Celtic, Germanic, and even Aztec cultures. This symbol reflects not just a racial or solar motif but a metaphysical principle—rooted in the Hyperborean origins of the Aryan race.

The swastika is fundamentally a polar symbol, representing the immutable center around which cosmic order revolves. It embodies the "Olympian" spirit—unchanging, sovereign, and superior—contrasting the chaotic forces of becoming. Ancient traditions consistently associate the North with solar kingship, divine fire, and transcendent rulership. The Hyperborean Apollo, the Vedic hvarenô, and the Avestan airyanem waêjô all reflect this solar-polar archetype.

Unlike naturalistic interpretations, the swastika signifies not mere solar rotation but an axis of spiritual power—the cakravartî (world ruler) who governs from an unshakable center. This symbolism extends to sacred geographies: Delphi as the omphalos, Asgard as Midgard, and China as the "Middle Kingdom." The swastika thus marks the intersection of metaphysical centrality and historical dominion.

Herman Wirth’s error was conflating the pure Nordic-Arctic tradition with later, decadent "Atlantic" influences, introducing chthonic and maternal elements alien to the original Aryan spirit. True Nordic symbolism rejects cyclical dissolution (Dionysian passion, Loki’s chaos) in favor of Apollonian stability—fire not as a natural phenomenon but as a hieratic force.

The swastika, as svastika, encodes an affirmation: su-asti—"it is well." It heralds the resurgence of the primordial Aryan will against the encroaching darkness. For those destined to rule, it is the sign of the celestial wheel: dynamic yet centered, victorious yet unchanging.

The Hyperborean homeland may be lost to history, but its truth persists—accessible only through the heroic act of spirit. As Pindar and Li-tse taught, the path to the North is not traversed by ship or chariot but by the flight of the transcendent mind. The swastika, in its highest sense, points to this inner awakening—the return to the Olympian pole.

Proto-Indo-European (PIE)
│
├─ Anatolian (extinct)
├─ Tocharian (extinct)
├─ Italic → Romance (French, Spanish, Italian)
├─ Celtic (Irish, Welsh)
├─ Germanic (English, German, Dutch, Swedish)
├─ Balto-Slavic (Russian, Polish, Lithuanian)
├─ Hellenic (Greek)
├─ Indo-Iranian
│ ├─ Iranian (Persian, Pashto)
│ └─ Indo-Aryan (Hindi, Bengali, Punjabi)
├─ Armenian
└─ Albanian

Proto-Indo-European (PIE)
│

├─ Anatolian (extinct). → No inversion (Sun: masculine, Moon: feminine).

├─ Tocharian (extinct). → No inversion (Sun: masculine, Moon: feminine).

├─ Italic → Romance. → No inversion (Sun: masculine, Moon: feminine).
Romance (All countries where Romance languages are spoken): Italy: Italian, France: French, Spain: Spanish, Portugal: Portuguese, Romania: Romanian, Moldova: Romanian, Switzerland: French & Romansh, Belgium: Walloon French, Andorra: Catalan, Monaco: French, San Marino: Italian, Vatican City: Latin & Italian.
Minor/Regional Romance Languages:
Italo-Dalmatian Dialects: Corsica (France): Corsican.
Southern Romance Dialects: Sardinia (Italy): Sardinian
Ibero-Romance Dialects: Asturias (Spain): Asturian, Galicia (Spain): Galician.
Gallo-Romance Dialects: Cauchois (Normandy Mainland), Jèrriais (Jersey Norman), Lyonnais, Savoyard (Savoie).
Occitano-Romance Dialects: Occitan (Southern France).

├─ Celtic (Irish, Welsh)
Brittany (France): Breton, Wales: Welsh, Cornwall (UK): Cornish. → No inversion (Sun: masculine, Moon: feminine).
Ireland: Irish Gaelic. → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine).
Isle of Man: Manx, Scotland: Scottish Gaelic. → Total inversion: (Sun: feminine, Moon: feminine).

├─ Germanic (English, German, Dutch, Swedish). → With the exception of the Scots, all Germanic languages reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine).
Germanic (All countries where Germanic languages are spoken): Germany, Austria, Switzerland: German/Swiss German, Netherlands: Dutch, Belgium: Dutch (Flemish) & German, Luxembourg: Luxembourgish, Denmark: Danish, Sweden: Swedish, Norway: Norwegian, Iceland: Icelandic, Faroe Islands: Faroese, United Kingdom: English, Ireland: English.
Extinct Germanic Languages: Burgundian, Gothic, Vandalic.
Minor/Historic Germanic Languages:
Alemannic Dialects: Alsatian (Germanic-influenced, North-East France).
Anglo-Frisian Dialects: Frisian (Netherlands/Germany).
Dutch Dialects: Afrikaans (South Africa/Namibia).
Yiddish Dialects: Yiddish (historically spoken in Central/Eastern Europe).

├─ Balto-Slavic
Balto-Slavic languages that do not invert the solar/lunar polarity: (Sun: masculine, Moon: feminine): Bulgaria: Bulgarian, North Macedonia: Macedonian, Russia: Russian, Slovenia: Slovenian.
Balto-Slavic languages that reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine): Belarus: Belarusian, Bosnia: Bosnian, Croatia: Croatian, Czech Republic: Czech, Latvia: Latvian, Lithuania: Lithuanian, Montenegro: Montenegrin, Poland: Polish & Kashubian, Serbia: Serbian, Slovakia: Slovak, Ukraine: Ukrainian.
Minor Slavic Languages: Sorbian (Germany): Upper Sorbian.
Extinct Baltic Language: Old Prussian.

├─ Hellenic (Greek). → No inversion (Sun: masculine, Moon: feminine).
Cyprus: Cypriot Greek, Greece: Greek.

├─ Indo-Iranian
│ ├─ Iranian
Afghanistan: Hazaragi & Pashto, Tajikistan: Tajik. → No inversion (Sun: masculine, Moon: feminine).
Afghanistan: Dari, Turkey: Kurdish, Iran: Persian. → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine).

│ └─ Indo-Aryan. → Dual Masculine Polarity (Sun: masculine, Moon: masculine).
Bangladesh & India: Bengali, India & Nepal: Bhojpuri, India: Hindi, India & Nepal: Maithili, Nepal: Nepali, Sanskrit, Nepal: Tharu

├─ Armenian. → No inversion (Sun: masculine, Moon: feminine).
Armenia: Armenian.

└─ Albanian. → No inversion (Sun: masculine, Moon: feminine).
Albania: Albanian, Kosovo: Albanian, North Macedonia: Albanian minority.

---

Uralic. → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine).
├── Finno-Ugric
│ ├── Finno-Permic
│ │ ├── Finno-Samic (Finno-Saamic)
│ │ │ ├── Samic (Saami) [Multiple living languages]
│ │ │ └── Finnic (Baltic-Finnic) [Estonian, Finnish, etc.]
│ │ └── Permic [Komi, Udmurt]
│ └── Ugric
│ ├── Hungarian (Magyar)
│ └── Ob-Ugric
│ ├── Khanty (Ostyak)
│ └── Mansi (Vogul)
└── Samoyedic (Living)
├── Northern Samoyedic
│ ├── Nenets
│ └── Enets
└── Southern Samoyedic
└── Selkup

---

Kartvelian (South Caucasian). → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine).
├── Georgian
│ ├── Old Georgian (extinct, liturgical)
│ └── Modern Georgian (Standard, Imeretian, Kartlian, etc.)
│
├── Zan (Colchian)
│ ├── Mingrelian
│ └── Laz
│
└── Svan
├── Upper Svan (Lentekhian, Ushgulian)
└── Lower Svan (Lashkhian, Cholurian)

---

Proto-Semitic (around 3750–3500 BCE). → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine).
│
├── East Semitic (Extinct). → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine).
│ └── Akkadian
│ ├── Old Akkadian (around 2500 BCE)
│ ├── Babylonian
│ └── Assyrian
│
├── West Semitic. → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine).
│ │
│ ├── Central Semitic
│ │ ├── Arabic
│ │ │ ├── Classical Arabic
│ │ │ └── Modern Dialects (Egyptian, Levantine, Gulf, etc.)
│ │ │
│ │ └── Northwest Semitic
│ │ ├── Canaanite
│ │ │ ├── Hebrew (Biblical → Modern)
│ │ │ ├── Phoenician → Punic (Extinct)
│ │ │ └── Moabite/Ammonite (Extinct)
│ │ │
│ │ └── Aramaic
│ │ ├── Old Aramaic
│ │ ├── Syriac (Liturgical)
│ │ └── Neo-Aramaic (Turoyo, Assyrian)
│ │
│ └── Ethiopian Semitic (via migration)
│ ├── North Ethiopic (Ge’ez → Tigrinya, Tigré)
│ └── South Ethiopic (Amharic, Harari)
│
└── South Semitic. → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine).
├── Old South Arabian (Extinct: Sabaean, Minaean)
└── Modern South Arabian (Mehri, Soqotri)

---

Proto-Turkic (Root of all Turkic languages). → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine).
│
└── Common Turkic. → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine).
│
├── Oghuz Branch (Southwestern Turkic)
│ ├── Turkish (Turkey, Cyprus, Balkans)
│ ├── Azerbaijani (Azerbaijan, Iran)
│ ├── Turkmen (Turkmenistan)
│ └── Gagauz (Moldova, Ukraine)
│
├── Karluk Branch (Southeastern Turkic)
│ ├── Uzbek (Uzbekistan)
│ └── Uyghur (China, Xinjiang)
│
└── Kipchak Branch (Northwestern Turkic)
├── Kazakh (Kazakhstan)
├── Kyrgyz (Kyrgyzstan)
└── Tatar (Russia, Tatarstan)

---

Sino-Tibetan
├── Sinitic (Chinese languages). → No inversion (Sun: masculine, Moon: feminine).
├── Tibeto-Burman
│ ├── Bodic (Tibetic)
│ │ ├── Tibetan (Lhasa, Amdo, Kham). → No inversion (Sun: masculine, Moon: feminine).
│ │ ├── Sherpa (close to Tibetan). → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine).
│ │ └── Tamang (Nepal). → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine).
│ │
│ ├── Himalayish. → No inversion (Sun: masculine, Moon: feminine).
│ │ ├── Newar (Nepal Bhasa)
│ │ └── Kiranti (e.g., Limbu)
│ │
│ ├── Magaric. → No inversion (Sun: masculine, Moon: feminine).
│ │ └── Magar (Nepal)
│ │
│ ├── Lolo-Burmese
│ │ ├── Burmese (including Arakanese, Intha). → No inversion (Sun: masculine, Moon: feminine).
│ │ └── Loloish (Yi, Naxi, Lisu). → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine).
│ │
│ ├── Sal. → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine).
│ │ ├── Jingpho (Kachin, Myanmar/North-East India)
│ │ └── Achang
│ │
│ └── Bai (Yunnan; debated—possibly an independent branch). → No inversion (Sun: masculine, Moon: feminine).
└── (Other minor branches)

---

Tai-Kadai Language Family
├── Kam-Tai (Main Branch). → No inversion (Sun: masculine, Moon: feminine).
│ ├── Tai Languages (Tai Proper)
│ │ ├── Southwestern Tai (Thai-Lao Branch)
│ │ │ ├── Thai (Siamese/Standard Thai)
│ │ │ ├── Lao
│ │ │ ├── Northern Thai (Lanna)
│ │ │ ├── Isan
│ │ │ └── Shan (Burma)
│ │ │
│ │ ├── Northern Tai (e.g., Zhuang in China)
│ │ └── Central Tai (e.g., Nung in Vietnam)
│ │
│ └── Kam-Sui (e.g., Dong in China)
│
└── Kra (e.g., Gelao in China/Vietnam)

---

Austroasiatic Language Family
├── Munda Branch (e.g., Santali, Mundari) — Spoken in East India. → No inversion (Sun: masculine, Moon: feminine).
└── Mon-Khmer Branch
├── Khmer (Cambodian) — Official language of Cambodia. → No inversion (Sun: masculine, Moon: feminine).
├── Vietnamese — National language of Vietnam (though heavily Sinicized). → No inversion (Sun: masculine, Moon: feminine).
├── Pearic (e.g., Chong, Samre) — Small languages in Cambodia/Thailand. → No inversion (Sun: masculine, Moon: feminine).
├── Bahnaric (e.g., Bahnar, Tampuan) — Spoken in Vietnam/Cambodia. → No inversion (Sun: masculine, Moon: feminine).
├── Katuic (e.g., Katu, Bru) — Laos/Vietnam/Cambodia/Thailand. → No inversion (Sun: masculine, Moon: feminine).
├── Khmuic (e.g., Khmu) — Laos/Thailand/Vietnam. → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine).
└── Other Mon-Khmer languages (e.g., Mon — spoken in Myanmar/Thailand). → No inversion (Sun: masculine, Moon: feminine).

---

Proto-Dravidian (around 3000–2000 BCE)
├── North Dravidian. → No inversion (Sun: masculine, Moon: feminine).
│ ├── Kurukh (Oraon)
│ └── Brahui (Pakistan)
│
├── Central Dravidian
│ ├── Telugu (Old Telugu → Modern Telugu). → Dual Masculine Polarity (Sun: masculine, Moon: masculine).
│ └── Gondi (Tribal language). → No inversion (Sun: masculine, Moon: feminine).
│
└── South Dravidian
├── Tamil-Kannada Branch
│ ├── Old Tamil (Sangam era) → Middle Tamil → Modern Tamil
1. Old Tamil (Sangam Era, 300 BCE – 300 CE). → No inversion (Sun: masculine, Moon: feminine).
2. Middle Tamil (Medieval Period, 300 CE – 1300 CE). → Dual Masculine Polarity (Sun: masculine, Moon: masculine).
3. Modern Tamil (Post-1300 CE to Present). → Dual Masculine Polarity (Sun: masculine, Moon: masculine).
│ │ ├── Indian Tamil (dialects)
│ │ └── Sri Lankan/Malaysian Tamil
│ │
│ └── Kannada-Tulu Branch
│ ├── Old Kannada → Modern Kannada (with dialects)
│ └── Tulu (spoken in Karnataka/Kerala)
│
└── Malayalam Branch
├── Old Malayalam (from Middle Tamil)
└── Modern Malayalam (heavily Sanskritized)

---

Mongolic Languages (Modern). → No inversion (Sun: masculine, Moon: feminine).
│
├── Central Mongolic
│ ├── Khalkha (Mongolia - Standard)
│ ├── Chakhar (Inner Mongolia, China)
│ ├── Ordos (Inner Mongolia, China)
│ ├── Khorchin (Eastern Inner Mongolia)
│ └── Oirat (Mongolia, China, Russia)
│ └── Kalmyk (Russia - Standardized written form)
│
├── Southern Mongolic
│ ├── Shira Yugur (China)
│ └── Monguor (Tu) (China)
│ ├── Huzhu Monguor
│ └── Minhe Monguor
│
└── Dagur (Daur) (Inner Mongolia, Heilongjiang, China)

---

Japanese Language. → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine).

---

Korean Language. → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine).

---

Austronesian Language Family
│
├── Malayo-Polynesian
│ │
│ ├── Philippine Languages (e.g., Tagalog, Cebuano, Ilokano). → No inversion (Sun: masculine, Moon: feminine).
│ │
│ ├── Malay/Indonesian
│ │
│ └── Oceanic (Polynesian, Micronesian, Melanesian languages)
│ │
│ ├── Polynesian Languages. → No inversion (Sun: masculine, Moon: feminine).
│ │ ├── Hawaiian (Hawaiʻi)
│ │ ├── Māori (New Zealand)
│ │ ├── Tahitian (French Polynesia)
│ │ └── Other Polynesian (Samoan, Tongan, etc.)
│ │
│ ├── Micronesian Languages
│ │ ├── Chuukese (Chuuk, Federated States of Micronesia). → No inversion (Sun: masculine, Moon: feminine).
│ │ └── Others (e.g., Marshallese, Gilbertese). → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine).
│ │
│ └── Fijian (Fiji, part of the Melanesian subgroup). → No inversion (Sun: masculine, Moon: feminine).
│
└── Formosan Languages (Indigenous languages of Taiwan). → No inversion (Sun: masculine, Moon: feminine).

---

Australian Aboriginal Languages
│
├── Non-Pama-Nyungan (Northern Australia)
│ │
│ └── Yolŋu Matha (Arnhem Land, Northern Territory). → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine).
│ │
│ ├── Dhuwal (most widely spoken). → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine).
│ │ ├── Gupapuyŋu
│ │ └── Djambarrpuyŋu
│ │
│ ├── Dhaŋu (e.g., Gälpu, Golumala). → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine).
│ ├── Dhuwala (e.g., Gumatj, Rirratjŋu). → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine).
│ └── Nhangu (coastal dialects). → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine).
│
└── Pama-Nyungan (most other Australian languages). → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine).

---

Afro-Asiatic
├── Berber. → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine).
├── Hausa. → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine).
├── Oromo. → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine).
├── Somali. → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine).
└── Tigrinya. → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine).

Niger-Congo
├── Akan. → Reverse the solar/lunar polarity: (Sun: feminine, Moon: masculine).
├── Igbo. → Total inversion: (Sun: feminine, Moon: feminine).
├── Kikuyu. → No inversion (Sun: masculine, Moon: feminine).
├── Shona. → No inversion (Sun: masculine, Moon: feminine).
├── Yoruba. → No inversion (Sun: masculine, Moon: feminine).
├── Dinka. → Dual Masculine Polarity (Sun: masculine, Moon: masculine).
└── Luo. → No inversion (Sun: masculine, Moon: feminine).

Nilo-Saharan
├── Kanuri. → No inversion (Sun: masculine, Moon: feminine).
└── Maasai. → No inversion (Sun: masculine, Moon: feminine).

Khoe-Kwadi
└── Juǀ’hoansi. → No inversion (Sun: masculine, Moon: feminine).

Bantu (Niger-Congo subfamily)
├── Lingala. → No inversion (Sun: masculine, Moon: feminine).
└── Swahili. → No inversion (Sun: masculine, Moon: feminine).

---

Aquitanian (1st–5th century AD, attested in personal/god names). → Total inversion: (Sun: feminine, Moon: feminine).
│
├─► Proto-Basque (Reconstructed ancestor, pre-Roman era)
│ │
│ ├─► Early Medieval Basque (Post-Roman, pre-standardization)
│ │ │
│ │ └─► Latin/Romance Influence (5th–15th century, vocabulary borrowings)
│ │
│ └─► Dialectal Diversification (Medieval period)
│ │
│ ├─► Western Basque (Biscayan, Gipuzkoan)
│ └─► Eastern Basque (Navarrese, Souletin, Lapurdian)
│
└─► Modern Basque (Euskara) (Standardized as "Euskara Batua" in 20th century)

Capitalism & Socialism: From Agrarian Nomadic Peoples
#AgrarianNomadicPeoples #AgrarianNomadic

Title: The Tate Brothers' Departure: A Symptom of Western Decline
Tags: #CulturalDecline #TraditionalValues #SpiritualBankruptcy #ModernDecadence

1. Cultural and Moral Decline: The Tate brothers' case highlights the deepening moral decay in Western society, where figures embroiled in serious allegations are still celebrated and supported.
2. Spiritual Bankruptcy: Their alignment with Donald Trump, a symbol of modern individualism and materialism, reflects the spiritual void in contemporary culture.
3. Hypocrisy of the Christian Electorate: The support from self-proclaimed morally superior Christian voters exposes their hypocrisy, as they endorse individuals whose actions starkly contradict traditional values.
4. Parasitic Mentality: The zombie-like adherence to figures like Trump and the Tates reveals a parasitic mindset, devoid of genuine spiritual or intellectual depth.
5. Fetishized Individualism: The glorification of individualistic, materialistic success over communal and traditional values underscores the West's detachment from higher principles.
6. Erosion of Traditional Values: The case exemplifies the erosion of traditional moral frameworks, replaced by a culture of excess, exploitation, and moral relativism.
7. Intellectual Bankruptcy: The inability of society to critically evaluate and reject such figures demonstrates a profound intellectual decline.
8. Moral Contradictions: The Christian electorate's support for Trump and the Tates reveals a glaring contradiction between their professed values and their actions.
9. Symbol of Decadence: The Tate brothers' rise and fall symbolize the broader decadence of a society that prioritizes material success over spiritual and ethical integrity.
10. Call for Restoration: This situation underscores the urgent need for a return to traditional values and a rejection of the hollow, individualistic ethos that dominates modern Western culture.

Andrew Tate and his brother Tristan have left Romania for the United States after previously being barred from exiting the country, where they are facing charges of rape and human trafficking.

The Tate brothers, departed Romania on Thursday following the lifting of travel restrictions by Romanian authorities. Both had been under legal scrutiny and were prohibited from leaving the country as part of an ongoing criminal case. Andrew and Tristan Tate, who hold dual US-UK citizenship, were arrested in Romania in 2022 on allegations of human trafficking, sexual misconduct, money laundering, and involvement in organized crime. They have consistently denied the charges but were placed under house arrest after spending three months in police custody. Their movements had been restricted since their release.

Reports indicate that the brothers left Bucharest on a private jet early Thursday, bound for Florida, after Romanian officials returned their US passports. The Directorate for Investigating Organized Crime and Terrorism (DIICOT), the Romanian agency handling the case, confirmed that the travel ban had been lifted. This development follows speculation that the administration of former US President Donald Trump had been pressuring Romania to remove the travel restrictions. The Tate brothers are vocal supporters of Trump.

The situation involving Andrew and Tristan Tate, their legal troubles, and their departure from Romania reflects a broader cultural and moral decline. The alignment of their supporters with figures like Donald Trump underscores the spiritual and intellectual bankruptcy of contemporary Western society. The Christian electorate, often claiming moral superiority, reveals its hypocrisy by endorsing individuals whose actions contradict traditional values. This underscores the characteristic parasitic, zombie-like mentality of Trump's Christian voters, even as they consistently portray themselves as the leading Western figure, allegedly anointed by a fetishized individualistic god.

Metaphysical part:

The Swastika as a Polar Symbol

The following reflections on the deeper significance of the swastika might seem unusual if Herman Wirth's research on the primordial Nordic races were not already known in Germany. However, what deserves greater emphasis is that the ideas expressed in this regard are not merely the conjectures of a modern scholar. Rather, they can be linked to a doctrine that, despite its scattered traces, is found with the marks of universality and unanimity across all great traditions of the past—from the Far Eastern, Tibetan, Indo-Aryan, and Irano-Aryan to the Hellenic, Egyptian, Gaelic, Germanic, and Aztec. For us, it is clear that these traditions, if understood directly beyond "positive" limitations, can convey more than many dubious reconstructions based on philological and paleographic grounds.

The first insight from this line of thought is the integration of the concept of the Aryan, Indo-Germanic, or Nordic race. What was once considered a primordial tribe now reveals itself as a relatively recent branch of a much older and purer Arctic race, more accurately described by the ancient term "Hyperborean." This integration resolves many one-sided views and difficulties that have plagued previous interpretations of the Aryan thesis. The Aryan idea thus rises to a universal principle, establishing a continuity and common origin of cultural elements that were once thought separate but are found scattered across the East and West, North and South. In this light, the swastika symbol takes on new meaning. The difficulties faced by Ernst Kraus or Ludwig Müller, who argued that the swastika was exclusive to Indo-Germanic tribes, are diminished when considering the broader Hyperborean origin. The swastika's presence in regions like California, Central America, the Far East, Mesopotamia, and North Africa—areas not traditionally associated with Indo-Germanic peoples—can be explained through the diffusion of the Nordic Ur-race.

The second key aspect is the solar character of the primordial Nordic culture. This is evident from the consistent testimonies of ancient traditions regarding the Arctic homeland. The Hyperborean land of the Iranian Aryans, airyanem waêjô, is allegorically described in the Avesta as the home of solar "glory" and Yima, the "Radiant, Glorious One, who among men is like the sun." Similarly, the Indo-Aryans' Çweta-dwîpa or uttara-kuru, the sacred land of the far North, is depicted as the "White Island" or "Island of Radiance," the abode of Narâyâna, "in whom a great fire burns, radiating in all directions." The Hellenic Hyperboreans are associated with the radiant Apollo, while Thule, merging with it, is said to derive its name from the sun. The Aztec Tullan or Tlallocan corresponds etymologically to Thule and is identified with the "House of the Sun." In the Edda, Gimle or Gladsheim, the primordial home of Asgard, is described as eternal, golden, and radiant like the sun. Similar descriptions apply to the mysterious northern lands in Far Eastern traditions and the mystical Chambhala of pre-Buddhist Tibetan Bön tradition.

This symbolic testimony points to two elements: the idea of a solar cult and the concept of solar rulership. Regarding the first, Wirth's reconstruction suggests that the Nordic-Atlantic Ur-race shared a common solar religion. While this assumption is plausible, it requires further justification. What is clear is the intimate relationship between the sun and divine fire, evident in Indo-European traditions. The cult of fire was linked to both the uranic and solar components of patrician rites in ancient traditions (Bachofen) and to the concept of solar and divine kingship. The Iranian-Aryan hvarenô, the "glory" that makes kings, is a solar fire, akin to the Vedic agni-rohita and the Egyptian ânshûs, the life-force of kingship. This provides the first and simplest validation of the swastika as a Nordic symbol. The swastika, in its connection to the ancient Swastika, has often been interpreted as a symbol of fire and the sun. However, it is crucial to move beyond a "naturalistic" reduction of these concepts. Ancient peoples did not superstitiously deify natural forces but used them as symbols to express higher meanings. The swastika, as a fire symbol, is not merely a primitive tool for igniting flames but a spiritual and royal symbol, representing the primordial light and fire that ignited the ruling castes in their solar function over subordinate forces and races.

The swastika's significance extends beyond its solar and fiery aspects to its polar symbolism. The "solar" function embodied by the leaders of great traditional cultures was often compared to that of a "pole." The leader represented the immovable point around which the ordered movement of forces revolved hierarchically. This is reflected in the Far Eastern concept of "immutability at the center" and Confucius's statement: "He who rules by virtue is like the pole star, which remains fixed while all other stars revolve around it." The Aristotelian concept of the "unmoved mover" and the Sanskrit term cakravartî ("he who turns the wheel") express the same idea. The polar symbol represents an irresistible force in its calm superiority, a power that legitimizes itself through its mere presence, embodying the stability of the "world of being" or the transcendent realm. This is also the meaning of the solar symbol embodied by Apollo, not as the rising and setting sun but as the steady, ruling light that surrounds the Olympians and the pure spiritual substances free from the world of passion and becoming.

The swastika, as one of the oldest symbols of this spirituality and its polar function, represents not merely movement but a circular motion around an immutable center or axis. It is not just a solar symbol (the wheel of solar Vishnu) but a symbol of the solar principle reduced to a central, ruling element—an immutable "Olympian" principle. In this sense, the swastika is a polar symbol, revealing meanings in the earliest prehistory that would later be expressed in the glorious cycles of Aryan mythologies and kingships derived from the primordial Nordic culture.

The polar symbol also applies to certain cultures or cultural centers that embodied a corresponding function in the totality of history. The Chinese Empire was called the "Middle Kingdom"; Meru, the symbolic Indo-Aryan Olympus, was considered the "pole" of the earth; the symbolism of the Omphalos, associated with Delphi, the traditional center of Dorian-Olympian Greece, reflects the same meaning; and Asgard, the mystical homeland of Nordic royal lineages, coincides with Midgard, the "land of the center." Even Cuzco, the center of the Inca Sun Empire, seems to express the idea of an earthly "center." Additionally, the Sanskrit Tulâ, associated with the Hellenic and American names for the Hyperborean homeland, means "balance," and the zodiac sign Libra was initially identified with the Great Bear, a significant figure in Hyperborean cults, closely tied to polar symbolism.

Wirth's revival of the idea that the Arctic region was the primordial homeland of the white race, the progenitor of the Indo-Germanic and Aryan races, suggests a convergence of symbol and reality, metaphysics and physics, under the sign of the "pole." The prehistoric polar cycle of the Nordic Ur-race could be seen as the original expression of "Olympian" spirituality and the "polar" function, which manifested wherever it led to new cultures and traditions through adaptation or diffusion. The symbol of the "center" and the "pole" can thus be a traditional and supra-historical emblem, originally corresponding to a complete alignment of reality and symbol, pointing to a homeland that coincides with the Earth's geographic pole and embodies the value and function of a spiritual primordial "pole."

Wirth, however, errs in extending a cult to the entire Nordic tradition that actually pertains to a corrupted and "southernized" form of it. He emphasizes the winter solstice, interpreting the eternal cycle of the sun's death and resurrection as the mystery of the primordial Nordic faith. This view, which aligns the sun with a nature subject to birth and death, is more reflective of the chthonic cycle of the southern, pre-Aryan, and even Semitic mother-cult, associated with the great Asiatic fertility goddesses. Alfred Rosenberg has pointed out this confusion in Wirth's work, likely due to the mingling of testimonies from the earliest Nordic epochs with those of later, mixed cultures. While Wirth correctly distinguishes between a Nordic-Arctic (Hyperborean) race and a Nordic-Atlantic one, he fails to make a corresponding distinction in symbols and motifs, blending the two. According to the Avesta, Môuru, the land and culture of the "mother," appears only as the third "creation," already distant from the Nordic airyanem waêjô.

The theme of the sun god's death and resurrection in the mother, reflecting an eternal cycle of becoming, is fundamentally anti-Olympian and alien to the higher Nordic-Aryan spirituality. It is a theme attributable to southern influences, representing Dionysus against Apollo, Loki against the Aesir, and the chaotic desire for pantheistic ecstasy opposed to the calm self-awareness and natural supernaturalism of the "divine" races. Wirth's interpretation thus reflects a syncretic symbolism, far removed from the pure primordial Aryan cult and more applicable to the subsequent "Atlantic" culture, which shows traces of gynocratic themes.

In contrast, the polar cross, the swastika, symbolizes the unadulterated primordial worldview and can be regarded as a true Nordic symbol in the higher sense. Its fundamental theme is not change but a centralizing effect, to which change remains subordinate. On this basis, the solar and fiery symbols contained in the swastika take on a different meaning, directly connected to the distinctly uranic character of Aryan and Aryan-Hyperborean deities and cults, the patrician system of strict father-right, and all that signifies masculinity, true rulership, order, and the triumph of cosmos over chaos.

In this context, the swastika can lead us to a content of Nordic thought that is "classical" and "Doric" in the higher sense, characterized by centrality, inner "Olympian" superiority, and clarity within every "fire" and release of forces. According to an ancient tradition, those destined to rule must have the vision of a heavenly wheel: like a wheel, they act, turning and conquering. At the same time, the wheel embodies rta, the order, the spiritual Aryan law, depicted as a divine chariot in motion. The combination of these two concepts gives the fundamental idea of the moving swastika: a whirling, victorious wheel that generates fire and light, yet with a firm stillness, an immutable constancy at its center.

As the primordial Nordic homeland faded into the distant past, its memory transitioned from history to supra-history, becoming a receding reality accessible not through external means but only through spiritual action. Pindar states that the path to the Hyperboreans cannot be found by sea or land but is revealed only to heroes like Heracles, who remain faithful to the Olympian principle. Li-tse reports that the mysterious land of the far North can be reached "neither by ship nor by chariot, but only by the flight of the spirit." Similarly, Chambhala, the Hyperborean homeland in Tibetan tradition, is said to reside "in my spirit."

Perhaps no symbol better points to this inner path than the swastika, guiding the way for a resurrection of Germany's deepest forces from the summit of Nordic tradition. Indeed, the Indo-Aryan equivalent of the swastika, the Swastika, carries a favorable omen. It can be interpreted as a monogram composed of the letters forming the auspicious formula su-asti, equivalent to the Latin bene est or quod bonum faustumque sit—"What is good and fortunate, let it be!" No better symbol could be found to express the certainty of rebirth and the will to assert the legacy of the great Hyperborean ruling race against the dark forces threatening to overwhelm it.

The #TateBrothers' departure epitomizes modern decadence—spiritual collapse, moral relativism, and the West’s surrender to base individualism over transcendent order.

Liberation is the transcendence of samsâra through Knowledge, detachment, and the Guru’s transmission—rituals and intellect are futile without inner awakening. #Liberation #Tantra #Tradition #SpiritualRealization #Metaphysics #Initiation #SelfMastery #Transcendence #Evola

Title: Knowledge as Liberation: The Path Beyond Samsâra
Tags: #Liberation #Tantra #Tradition #SpiritualRealization #Metaphysics #Initiation #SelfMastery #Transcendence #Evola

1. Liberation through Knowledge: The ultimate goal of existence is liberation (moksha), which is achieved through the realization of transcendent Knowledge. This Knowledge is not intellectual but experiential, rooted in the direct realization of the Self.
2. The Human Condition as Opportunity: The human birth is rare and precious, offering the unique opportunity to transcend the cycle of birth and death (samsâra). Failing to pursue liberation while in this state is a profound self-betrayal.
3. Detachment as the Key: Liberation is attained through detachment from the illusions of the material world. Attachment to transient pleasures and identities perpetuates bondage, while detachment aligns one with the Real.
4. The Role of the Body: The body is a tool for spiritual realization. It must be preserved and disciplined, not indulged or abused, as it serves as the vehicle for attaining Truth.
5. The Illusion of Rituals: External practices, such as rituals, sacrifices, and asceticism, are insufficient for liberation. They may serve as preliminary steps but cannot replace the direct realization of Truth.
6. The Necessity of a Teacher: Liberation is imparted through the guidance of a true Teacher (Guru), who transmits the living Knowledge beyond scriptures and theoretical teachings.
7. Beyond Dualism and Monism: The ultimate Truth transcends both dualism and monism. It is realized through direct experience, not through philosophical speculation or adherence to dogmas.
8. The Futility of Mere Scriptural Knowledge: Scriptures and texts are secondary; they are only useful if one already possesses the inner disposition toward Knowledge. Without this, they are as useless as a mirror to a blind man.
9. The Danger of Ignorance: Ignorance (avidya) binds beings to the cycle of suffering. Only the awakening of true Knowledge can dispel this ignorance and lead to liberation.
10. The Path of the Kaula: The Tantric initiatic path (Kaula) offers a direct means to liberation, emphasizing the transmission of Truth from Teacher to disciple. Outside this path, liberation remains inaccessible.

The text underscores the importance of spiritual discipline, self-awareness, and the guidance of a genuine Teacher in overcoming the cycle of samsâra and achieving liberation. It rejects superficial practices and emphasizes the need for inner transformation and alignment with the Real.

The text emphasizes the path to liberation through Knowledge and detachment, aligning with a traditionalist perspective that prioritizes spiritual realization over ritualism and materialism. Key points include:
1. Liberation through Knowledge: Liberation (moksha) is the ultimate goal, attainable only through the realization of Truth and Self-knowledge, not through rituals, asceticism, or scriptural study alone.
2. Detachment: Attachment to worldly desires and identities perpetuates bondage. True freedom comes from detachment and grounding in the Real.
3. The Role of the Teacher: Liberation is imparted through the direct transmission of Truth by a true Teacher, not through theoretical knowledge or intellectual debates.
4. Critique of Ritualism and Hypocrisy: Rituals, sacrifices, and superficial practices are deemed ineffective for liberation. Those who preach such methods without true understanding are criticized as deceivers.
5. The Human Opportunity: The human birth is rare and precious, offering the unique chance to attain liberation. Failing to strive for this goal is a grave error.
6. Transcending Dualism and Monism: The ultimate Truth lies beyond both dualism and monism, accessible only through direct realization, not philosophical speculation.

Metaphysical part:

On the Secret of Decay

Those who reject the rationalist myth of "progress" and the interpretation of history as a continuous upward trajectory of humanity will inevitably gravitate toward the worldview shared by all great traditional cultures. This perspective centers on the memory of a process of degeneration, a gradual obscuration, or the collapse of a higher, preceding world. As one delves deeper into this ancient (yet newly relevant) interpretation, various challenges arise, chief among them being the question of the secret of decay.

This question, in its literal sense, is not new. When faced with the remnants of ancient cultures—whose names are lost to history but whose physical remains exude a greatness and power that seem otherworldly—few can avoid pondering the death of civilizations. The explanations commonly offered for such collapses often feel inadequate.

The Comte de Gobineau provided one of the most insightful summaries of this problem, along with a masterful critique of the prevailing hypotheses. His solution, rooted in racial thought and purity, contains significant truth but requires expansion to account for a higher order of reality. There are numerous instances where a culture has collapsed despite maintaining racial purity, as seen in certain groups that have faced slow, inevitable extinction while remaining racially isolated. A nearby example is the Swedes and the Dutch, who remain racially unchanged from two centuries ago but have lost the heroic spirit and racial consciousness they once possessed. Other cultures, like ancient Peru, stand as mummified relics, inwardly dead long before their physical collapse, easily toppled by external forces.

From a strictly traditional perspective, the secret of decay becomes even more elusive. It involves categorizing cultures into two main types: traditional cultures, which are rooted in unchanging metaphysical principles and hierarchical order, and "modern culture," which represents the antithesis of tradition, focusing solely on human and earthly concerns, detached from any higher world. From this standpoint, history is a narrative of degeneration, marked by the decline of traditional cultures and the rise of modern civilization.

This raises a dual question:

1. How did this degeneration occur? The evolutionary doctrine contains a logical flaw: the higher cannot emerge from the lower, nor the greater from the lesser. Similarly, the doctrine of involution faces the challenge of explaining how the higher can fall. Analogies, such as a healthy person falling ill or a virtuous individual turning to vice, offer superficial explanations but fail to address the deeper metaphysical issue.

2. How does the decay of one cultural cycle spread to others? It is not enough to explain the collapse of ancient Western civilization; one must also account for the global dominance of modern culture and its ability to divert other peoples from their traditional paths. Material and economic conquests alone cannot explain this phenomenon, as they are often accompanied by deeper cultural and spiritual influences. The traditional hierarchical view of culture and the state, which emphasizes the presence of the Spirit in the world, suggests that material conquests signal a spiritual weakness or retreat in the conquered cultures. The West, where this crisis reached its peak, delivered a knockout blow that brought down other civilizations whose traditions had already weakened.

The traditional hierarchy is not based on the tyranny of the upper classes but on the recognition by the lower of a higher reality embodied in certain individuals. This recognition forms the basis of all traditional order, heroism, and loyalty. When individuals degenerate, cutting themselves off from higher spiritual reference points, the metaphysical tension that holds the traditional order together collapses. This internal decay leads to external revolutions and the fall of civilizations.

The secret of decay, therefore, lies in the misuse of freedom—the decision to reject the Spirit and sever ties with higher principles. This metaphysical decision, manifesting in various forms of modern, anti-traditional thought, is the root cause of degeneration. Understanding this allows us to grasp the deeper meaning of legends about eternal rulers who await rediscovery by those who achieve spiritual completeness. These rulers symbolize the unalterable peaks of tradition, which remain intact even as the masses fall into decay. The possibility of restoration lies in reconnecting with these spiritual heights, a task that requires a profound inner transformation.

First steps toward the 'subtle body': detach from sensory illusion, awaken inner organs of consciousness, separate subtle from dense (Hermetic) or real from unreal (Hindu)—retain Self, avoid ecstatic dissolution. #SubtleBody #Evola #Hermeticism #Traditionalism #Initiation

Title: First Steps Toward the Experience of the “Subtle Body”
Tags: #Evola #SubtleBody #InnerEssence #Hermeticism #EsotericPractice

1. The Heart as the Center of Consciousness: The intuitive truth that the center of consciousness resides in the “heart” has been obscured by modern science’s focus on the brain, which silences true knowledge in favor of sensory illusion.
2. Creating an Inner Environment: The first step toward experiencing the subtle body involves creating an “inner environment” where its organs can awaken to consciousness, similar to how physical organs respond to external stimuli.
3. Perceiving the Subtle: Alongside sensory impressions, we must strive to perceive a distinct, supersensible essence—a silent echo within us that reflects the intimate nature of things.
4. Separation of the Subtle and the Dense: By experiencing the head as detached and external, we separate the “subtle” from the “dense” (Hermetic terms) or the “real” from the “unreal” (Hindu terms), allowing subtle impressions to replace ordinary sensations.
5. Methodical Discipline: This practice requires intense, prolonged concentration to discern precise differences between sensory impressions and their subtle counterparts, which retain an objective character.
6. Thoughts and Emotional Contents: The same practice can be applied to thoughts and emotions, distancing ourselves from the head to seize thoughts before they are cerebrally articulated, revealing a new order of differences.
7. Dangers of Ecstasy: A key danger lies in becoming ensnared by ecstatic feelings or cosmic consciousness, which can cloud awareness. It is essential to retain the sense of the Self and active consciousness, avoiding the voluptuousness of possession that returns us to the physical body.

This approach emphasizes the development of the subtle body through disciplined inner work, transcending the limitations of the physical and sensory world to achieve a deeper, esoteric understanding of the Self.

First Steps Toward the Experience of the “Subtle Body”

The assertion that the center of consciousness resides in the “heart” echoes an intuitive truth. When science “proved” this center to be in the brain, true knowledge was silenced, replaced by sensory illusion.

Studying the organs reveals no more about the inner essence of man than observing letters in a sentence conveys meaning to one who cannot read. True knowledge arises from delving into one’s interiority, tracing the mysterious pathways that lead to the material body.

The first step involves creating an “inner environment” where the organs of the subtle body—a provisional yet useful term—can awaken to consciousness, much as physical organs are stimulated by external impressions. Various methods lead to this goal, but I will focus on one I consider most effective.

Every object, living or lifeless, carries a specific occult message. By focusing on two different perceptions—such as a plant and an animal—and gradually abstracting from their sensory images, we discern two distinct “subtle” impressions. These arise from within and cannot be projected outward as qualities of the object; they possess a life of their own.

This separation of the “subtle” from the “dense” (in Hermetic terms) or the “real” from the “unreal” (in Hindu terms) is achieved by experiencing the head as detached and external. Ordinary sensations fall through the center of consciousness, replaced by their corresponding subtle counterparts.

This discipline requires methodical repetition: through intense, progressively prolonged concentration, precise and recognizable differences emerge. These correspond to sensory impressions but are of a wholly different nature, retaining an objective character.

Only those who have experienced this renewed mode of knowledge understand the accompanying sense of certainty and direct understanding, surpassing any sensory-derived insight.

The same practice can be applied to thoughts, distancing ourselves from the head to seize and use thoughts before they are cerebrally articulated. Here, too, a new order of differences replaces the habitual one, as if each thought corresponds to a unique musical note in an infinite tonal range. After experiencing a sequence of note-thoughts, one can return to the head and articulate the corresponding thoughts discursively, though some depths defy verbalization as they transcend normal life and its concerns.

A similar practice can focus on emotional contents or impulses. The goal remains the same: a rapid, subtle attentiveness at the threshold of the Self, capturing perceptions midair and replacing ordinary, provisional, and sensual consciousness with a deeper knowledge of the elements.

I aim not to present a systematic esoteric treatise but to awaken memories of sporadic, spontaneous inner activities, encouraging their recognition and development.

The sense of self, arising from these activities, replaces the bodily sense. The body feels distant, external, while impressions from external objects seem to arise and live within us, as part of us.

This annuls the sense of space, leaving only an inner, rhythmic sense of time. Reestablishing the relationship with the body grants freedom and mobility within it, marking the birth of the subtle body’s sense.

A danger lies in becoming ensnared by a sense of happiness or greatness—what William James termed the “cosmic feeling”—which can cloud consciousness in ecstatic torpor. It is crucial to retain the sense of the Self and the active life of consciousness, remaining distinct and superior amidst the modalities of subtle perception.

Any sense of satisfaction or pride returns us to the body, altering realization and dimming vision. The subtle body grants possession, but the voluptuousness of possession belongs to the physical body and senses, which imprison us once more.

Metaphysical part:

The doctrine of the "immortal body" corresponds to the traditional teaching on immortality, often referred to as the "triple body" or simply the "immortal body." Here, the term "body" is used analogously to describe new forms of consciousness and action that the Self can attain, transcending the ordinary human condition. This doctrine, like all esoteric teachings, is only meaningful within the context of an elite group of initiates who have embarked on the path of spiritual realization. For the average person, such concepts hold no relevance, as they remain bound by their limited human consciousness, conditioned by their physical organism.

The ordinary person, while able to perceive and interact with their physical body, knows little of its true nature. The forces that animate the body—such as the movement of limbs or the beating of the heart—remain mysterious and beyond their control. For them, the body is an enigma, a mysterious entity to which they are inexplicably tied. However, for those who uncover the path to resolving this mystery through the light and power of the Self, the knowledge of the "immortal body" becomes accessible. This is not a separate body but rather a different mode of existence for what is commonly understood as the "body."

The journey to immortality begins with the ability to maintain consciousness beyond the death of the physical body. Those who achieve this state are, in a sense, "beyond the waters," where the dissolution of the physical organism no longer holds significance. This path involves shedding all determinisms, stripping away layers of conditioning, until the Self dissolves into pure being. This is the pinnacle of supreme identity, akin to the Upanishadic "fixation," Buddhist nirvana, or the Plotinian "One." It is a state of emptiness and fullness, described in Hatha-Yoga as "empty like a vase in the sky, full like a vase in the ocean."

Alternatively, there is the magical path, where the liberated principle returns to the world as a force of power. Here, the elements and processes that once appeared as external and independent are reorganized according to the individual's will, becoming symbols of their power. This is a process of active transformation, where the individual becomes free from the constraints of the material world, reducing it to illusion and symbol.

The "immortal body" is thus a simple, non-composite body, infused with the pure substance of the Self. It is made of consciousness and power, not matter, as matter is merely an inert, passive state of spirit. This body is sustained by the mind, and its existence depends entirely on the Self. If the Self were to vanish, the body would collapse into nothingness. This is the essence of the "body of resurrection" or "magical body," which is not a fixed form but a potentiality, capable of infinite transformations.

The immortal body is invulnerable and incorruptible, composed of light and power, akin to the "fiery" or "radiant" body described in Neoplatonism. It is a body of freedom, capable of manifesting in any form, transcending the limitations of the physical world. This body is not unreal but represents the highest reality, where all resistance to the spirit has been dissolved.

In summary, the "immortal body" is the ultimate realization of the Self, a body of light and power, free from the constraints of the material world. It is the culmination of the initiatic journey, where the individual becomes the "Lord of the Three Worlds," transcending the realms of generation and corruption, and embodying the pure, luminous essence of being.

Title: The Initiatic Doctrine of Immortality: Beyond the Illusion of the "Soul"
Tags: #Tradition #Initiation #Immortality #Self #Karma

1. Rejection of the "Immortal Soul" – The religious notion of an inherent "immortal soul" is illusory; true immortality is a possibility, not a given.
2. Eternal Principles ≠ Immortality – Even if eternal principles exist in man, without conscious activation, they are irrelevant to the Self’s immortality.
3. Self as Consciousness – The Self is consciousness; when consciousness extinguishes, the Self ceases, regardless of any surviving "principles."
4. Atman vs. Empirical Self – The human "self" is merely a reflection of the transcendent Atman; death is the reabsorption of this reflection, not survival.
5. No Continuity in Reabsorption – Reintegration into the Absolute is tantamount to dissolution—only initiation bridges the gap consciously.
6. Karma as Impersonal Residue – What survives death is not a "soul" but karma, an impersonal force shaping future formations within samsāra.
7. Flame Metaphor – Karmic continuity is like one flame lighting another—no identity persists, only causation.
8. Superior Principle Manifestations – Multiple existences may be attempts by a higher principle to perfect itself, not "reincarnations" of the same self.
9. Assault Waves of the Army – Like waves in a battle, each existence is a separate attempt; success belongs only to the one that achieves reintegration.
10. The Awakened One – Only the being who achieves initiatic reintegration transcends the cycle, becoming the "perfect button" cast from the failures of prior forms.
No consolation, no religion—only the hard doctrine of the Self.

### The Initiatic Doctrine of Immortality: An Evolian Perspective

Critics argue that denying the common religious notion of an "immortal soul" goes too far, insisting that eternal principles exist within man regardless of conscious realization. However, from the initiatic standpoint, if these principles remain unrealized—unactivated and unassimilated by the Self—they are, for all practical purposes, nonexistent. This is no different from the materialist’s consolation that, though the soul perishes, matter endures.

The Self is not an object like a table, which exists independently of awareness. The Self is consciousness; its very being depends on self-awareness. When consciousness extinguishes, so does the Self. What persists—whether eternally or materially—is no longer that Self.

Doctrinally, we acknowledge a transcendent Self (atman, purusha), of which the human "self" is but a reflection. The dissolution of the individual "soul" at death can thus be understood as the reabsorption of this reflection into its source. Yet, without conscious reintegration—the very aim of initiation—this amounts to annihilation, for there is no continuity between the reflected and the absolute Self.

As for post-mortem survival, what remains is karma—impersonal forces within samsāric existence. Karma is not immortality; it is the causal residue of actions, generating new beings without preserving self-identity. Like a flame igniting another flame, the fire is the same, but the flame is not.

A more meaningful initiatic perspective considers multiple existences as successive manifestations of a single higher principle striving toward perfection. These are not reincarnations but distinct attempts—like assault waves in battle, each advancing or retreating until one achieves the goal. The perfected being, the "Awakened One," represents the culmination of this process: the reintegration of consciousness with its transcendent source.

Metaphysical part:

### The Two Paths in the Afterlife

Traditional teachings distinguish between two possible destinies after death: one leading to true immortality, the other to dissolution into ancestral forces. Unlike the modern belief in universal soul-immortality, Tradition recognizes a hierarchy in postmortem existence, corresponding to the spiritual stature of the individual.

#### The Naturalistic Order: Dissolution into the Totem
For ordinary men, death brings the disintegration of the ephemeral personality, leaving only a "shadow" destined for eventual dissolution—the "second death." The vital principles return to the ancestral manes, lares, or totem—the subpersonal, chthonic force behind a bloodline. This force, often symbolized by the serpent or the genius (generative power), binds individuals to the cyclical rebirth of their stock.

In this inferior path, the deceased become sustenance for the manes, perpetuating the natural order rather than transcending it. Greek myths (the Danaïdes, Ocnus) and Vedic symbolism (the lunar, ancestral path) illustrate the futility of this existence—a meaningless repetition of mortal life.

#### The Heroic Path: Olympian Immortality
A higher destiny awaits those who conquer death through spiritual transformation. The "heroes," demigods, and sacred kings achieve an incorruptible body (sahu, "body of glory"), escaping dissolution. This immortal body, forged through sacrificial rites, embodies transcendent power, uniting soul and form in divine permanence.

This "solar path" (deva-yāna) leads to the Olympian realm—Valhalla, the "House of the Sun," or the Vedic "door of the sun." Unlike the chthonic fate of Hades, it represents triumphant immortality, symbolized by crowns, myrtle, and the Roman dies natalis (birth into divinity).

#### The Ritual Struggle Against the Infernal
Traditional civilizations upheld rites that liberated men from subjugation to ancestral forces. The aristocratic cults—opposed to telluric, lunar worship—oriented the soul toward supernatural victory, breaking the cycle of rebirth. Neglect of these rites meant regression into the "way of the Mother," binding man to the infernal and the collective.

The sacred fire, central to Indo-European cremation rites, symbolized this transformative power—consuming mortal remains to awaken the "fulgurating form" of the immortal. Thus, true Tradition preserves the heroic imperative: to dominate the totemic forces and ascend to the divine.

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.

True immortality is not given but conquered—only the Awakened One, forged through initiatic fire, escapes the wheel of becoming. #Tradition #Initiation #Self #Karma #HeroicPath

In the Evolian perspective, dualistic conceptions like the Christian opposition between "flesh" and "spirit" are rejected as decadent and degenerate. True Tradition upholds an immanent transcendence, where spirit and matter are not in conflict but integrated within a hierarchical order. Christianity's moralistic division reflects a fall from the primordial, aristocratic worldview, replacing it with a slave morality that denies the sacredness of life and the virile affirmation of the superior man. The Evolian stance affirms the unity of existence under the absolute principle of the Unconditioned, beyond all petty moralisms.

Some Ghoul:
I'm about as white as it gets, my friend. 🤷🏻‍♂️
44% England & Northwestern Europe
31% Scotland
16% Germanic Europe

Me:
lol!
Ancestry is not mere biology—it is a metaphysical legacy of higher principles. Your true lineage is of the spirit, not the prison of material determinism.
idiot

Metaphysical part:

### The Two Paths in the Afterlife

Traditional teachings distinguish between two possible destinies after death: one leading to true immortality, the other to dissolution into ancestral forces. Unlike the modern belief in universal soul-immortality, Tradition recognizes a hierarchy in postmortem existence, corresponding to the spiritual stature of the individual.

#### The Naturalistic Order: Dissolution into the Totem
For ordinary men, death brings the disintegration of the ephemeral personality, leaving only a "shadow" destined for eventual dissolution—the "second death." The vital principles return to the ancestral manes, lares, or totem—the subpersonal, chthonic force behind a bloodline. This force, often symbolized by the serpent or the genius (generative power), binds individuals to the cyclical rebirth of their stock.

In this inferior path, the deceased become sustenance for the manes, perpetuating the natural order rather than transcending it. Greek myths (the Danaïdes, Ocnus) and Vedic symbolism (the lunar, ancestral path) illustrate the futility of this existence—a meaningless repetition of mortal life.

#### The Heroic Path: Olympian Immortality
A higher destiny awaits those who conquer death through spiritual transformation. The "heroes," demigods, and sacred kings achieve an incorruptible body (sahu, "body of glory"), escaping dissolution. This immortal body, forged through sacrificial rites, embodies transcendent power, uniting soul and form in divine permanence.

This "solar path" (deva-yāna) leads to the Olympian realm—Valhalla, the "House of the Sun," or the Vedic "door of the sun." Unlike the chthonic fate of Hades, it represents triumphant immortality, symbolized by crowns, myrtle, and the Roman dies natalis (birth into divinity).

#### The Ritual Struggle Against the Infernal
Traditional civilizations upheld rites that liberated men from subjugation to ancestral forces. The aristocratic cults—opposed to telluric, lunar worship—oriented the soul toward supernatural victory, breaking the cycle of rebirth. Neglect of these rites meant regression into the "way of the Mother," binding man to the infernal and the collective.

The sacred fire, central to Indo-European cremation rites, symbolized this transformative power—consuming mortal remains to awaken the "fulgurating form" of the immortal. Thus, true Tradition preserves the heroic imperative: to dominate the totemic forces and ascend to the divine.

Family & Ancestry
#SacralAncestry #MetaphysicalLineage #TraditionalFamily #AncestralCult #BeyondBlood #SpiritualKinship #EternalHousehold #ReligiousAncestry #DivineInheritance #AgainstMaterialism

Title: The Path of Awakening: A Traditionalist Perspective
Tags: #Traditionalism #SpiritualAwakening #Evola #Esotericism #SelfMastery #Immortality #Metaphysics #Initiation #HigherConsciousness #Mysticism

1. The Illusion of the Beginning: The search for a "beginning" is a distraction. True awakening begins when one rejects the preconceived notion of seeking and instead embraces the present moment as the eternal starting point. Life offers infinite beginnings, but most remain trapped in the illusion of linear time.
2. The Body as a Coral Reef: The physical body is a construct of accumulated thoughts and habits, a barrier to spiritual liberation. To awaken, one must dissolve this "reef" and return to the primordial state of pure spirit.
3. The Net of Sleep: Humanity is ensnared in a self-woven net of sleep and dreams. To be awake is to transcend this state, recognizing that most live as "cattle to the slaughter," unaware of their divine potential.
4. The First Step of Awakening: The initial step is simple yet profound: to declare, "Now I am awake!" This momentary realization reveals the stupor of ordinary existence and marks the beginning of the journey from slavery to mastery.
5. The Rituals of Awakening: Ancient rituals—vigils, cold baths, and ascetic practices—are external remnants of a deeper, lost tradition of awakening. They are not ends in themselves but signposts pointing toward the inner path.
6. The Ladder of Awakening: Awakening is a gradual ascent, with each step representing a higher state of consciousness. The lowest rung is genius; the highest remains unknown to the masses, reserved for the initiated.
7. The Battle with the Body: The physical body is the first adversary on the path. It resists awakening with every weapon at its disposal—muscle tension, restless thoughts, and primal urges. Mastery over the body is not the goal but a necessary step toward spiritual autonomy.
8. The World of Ghosts: As one progresses, the world reveals itself as a realm of ghosts—thoughts and illusions given form. These apparitions must be seen for what they are: projections of the mind, not external realities.
9. The Immortal Self: The ultimate goal is the realization of the immortal Self, the true "I" that transcends death and time. This Self is the only God, the source of all power and wisdom. External deities are but reflections of this inner reality.
10. The Pagan Path: The path of awakening is inherently pagan, rejecting the servile mentality of organized religion. It calls for self-deification, the transformation of the individual into a god, free from external dogma and limitation.

This path is not for the faint-hearted. It demands absolute commitment, unwavering resolve, and the courage to face the solitude of true awakening. Those who succeed become lords of their own destiny, transcending the cycle of birth and death.

The Path of Awakening According to Gustav Meyrink

The beginning is what man lacks. It is not that it is difficult to find, but the preconceived notion of having to find it becomes the obstacle. Life offers a new beginning at every moment, yet we fail to recognize it because we do not ask, "Who am I?" If we were to take this question seriously, a new day would dawn, and the thoughts that have infiltrated our souls would perish.

Our body, likened to a coral reef built over millennia, is the dwelling place of these thoughts. To reach the open sea of awakening, we must break through this reef and dissolve it back into the spirit from which it originated.

Awakening is the key to overcoming lower nature, a power rusted since the Flood. To be awake is everything. Yet, man is ensnared in a self-woven net of sleep and dreams. The thicker the net, the deeper his slumber. Those trapped in it live like cattle to the slaughter, indifferent and thoughtless.

The first step toward awakening is simple, yet the misled have forgotten how to take it, paralyzed by inherited crutches. To awaken, one must firmly declare, "NOW I AM AWAKE!" This realization reveals the stupor of the previous state, marking the first step on the long journey from slavery to omnipotence. Walk from one awakening to the next, leaving behind pestering thoughts that can no longer reach you.

When awakening permeates the body, sorrows fall away like dead leaves. The rituals of Jews, Brahmins, Buddha’s disciples, and Christian ascetics are but crystallized remnants of a temple dedicated to awakening. The sacred scriptures of all peoples carry the scarlet thread of this secret doctrine. To overcome death, whose armor is sleep and dullness, one must climb the ladder of awakening, whose lowest step is called "genius." The highest steps remain unknown to the multitudes.

The first enemy on this path is the body, which fights against awakening until the day of eternal awakening arrives. Then, even the body’s sleep vanishes, and the universe becomes subject to you. Miracles can be performed at will, without waiting for a cruel God’s grace.

Those who see the earth as a prison unconsciously evoke the world of ghosts. On the path of awakening, these ghosts are recognized as thoughts made visible. The most terrifying transformation occurs when the people around you, even your own body, appear as larvae. This is the solitude of the "Snake of the spiritual world," where two lives must be grafted onto one for awakening to occur.

The key to awakening lies in becoming aware of one’s "form of the Self," even in sleep, and discovering the narrow crack of consciousness between waking and deep sleep. The struggle for immortality is a battle for control over the sounds and ghosts within us. The scriptures of all peoples speak of this new Kingdom, awakening, victory over the body, and solitude. Yet, a bridgeless abyss separates us from those who believe in a future day of judgment. We know that awakening separates the lords from the slaves, for the sleepers cannot understand the awakened.

The path begins with the body. Detach from it, not to abandon it, but to separate light from heat. The body rebels with brute force, seething blood, and swarms of thoughts. To escape these, take refuge in a higher degree of awakening, a constant and cautious proceeding with feelings and iron resolution. Beyond this lies the domain of ghosts, thoughts in visible form. When you find the deeper meaning in these larval beings, everything taken from you will be returned a thousandfold.

The path leads to the threshold of maturity, where you may receive prodigious forces or enter eternal peace. In either case, you will have become a phoenix.

One who holds the key of magic remains on earth to rally the called. He is the Wandering Jew, Elijah, or John the Evangelist, a being who has transformed his body into spirit. The only true immortal is the awakened man, who endures when stars and gods disappear. This path is pagan, for what a religious man believes about God is a state he could achieve if he believed in himself. Pray to your invisible Self, the only God who can answer. When it appears, it will cast a shadow, revealing your true nature.

Metaphysical part:

The late John Dewey was hailed by the American press as the epitome of American civilization, and rightly so. His theories encapsulate the vision of man and life that underpins Americanism and its "democracy." At their core, these theories assert that anyone can become whatever they desire, limited only by technological means. They reject the notion of inherent nature, claiming that differences between individuals are merely matters of qualification, not essence. This ideology fosters the "self-made man" in a society devoid of tradition, promoting egalitarianism and erasing natural hierarchies. In such a framework, terms like "superior" and "inferior" lose meaning, and respect for organic distinctions vanishes.

American society, built from scratch, is mechanistic rather than organic. Appearances are masks, not reflections of true identity. Despite their "open-mindedness" and "individualism," Americans lack inner form. Their individualism belongs to the realm of quantity, not quality or hierarchy. They embody the antithesis of Descartes' "I think, therefore I am"—Americans do not think, yet they exist. Their puerile, primitive minds are open to standardization, lacking the depth and structure of higher civilizations.

In superior civilizations, such as the Indo-Aryan, those without a defined form or caste would be pariahs. America, in this sense, is a society of pariahs. Modern pariahs, however, seek dominance rather than submission, aspiring to impose their will globally.

The myth of America as a "young nation" with a "great future" is tied to the idea of progress. Yet, history is cyclical, not linear. The most recent civilizations are not necessarily superior; they may be decadent. America represents the final stage of modern Europe, embodying the reductio ad absurdum of Western civilization's negative aspects. What exists in diluted form in Europe is magnified in America, revealing cultural and human regression. The American mind is regressive, confined to the immediate and simplistic, devoid of higher sensibilities. Life in America is mechanistic, with the sense of "I" existing solely at the physical level.

American Morality

The celebrated "sex appeal" of American women is largely a media construct. Studies reveal that many young American women lack strong sexual feelings, seeking fulfillment through narcissism, exhibitionism, and a sterile cult of health. American women are often frigid and materialistic, viewing relationships in transactional terms. Divorce laws favor women, who readily seek better opportunities.

"Our" American Media

Americanization is pervasive in Europe, particularly in post-war Italy. While communism poses a direct threat, Americanization insidiously infiltrates, reshaping mentalities and customs. Italians, abandoning their cultural heritage, look to America as a model of modernity. This servility degrades European identity, as American standards dominate.

Even Italian radio has succumbed to Americanization, catering to the most degenerate tastes. The "do your own thing" ethos intoxicates the masses, eroding discernment and identity.

The Industrial Order in America

Capitalism in its late phase reduces man to a mere factor of production. In America, the focus on labor relations masks a deeper exploitation. Studies of human behavior in industry aim to maximize productivity, not to address genuine human concerns. Employees are manipulated through psychological techniques, their private lives scrutinized to ensure compliance.

American "Democracy" in Industry

The disparity between American political ideology and economic reality is stark. Businesses operate as hierarchical pyramids, far removed from democratic ideals. The managerial elite grows increasingly autocratic, mirroring the concentration of power in American society. The myth of America as a land of opportunity fades as specialization and qualifications limit upward mobility.

American "democracy" serves as a tool for oligarchic control, masking the reality of indirect domination. The tension between ideology and reality may lead to significant developments, exposing the true nature of American "democracy."

In alchemical and Gnostic traditions, the "Whore" embodies the passive, humid principle—receptive to all forms without discrimination. When the active, fiery initiatic principle acts upon it, this chaotic potential is transformed and fixed, giving rise to the regenerated being. This transmutation is symbolized by the "Virgin," who tramples the lunar-serpentine nature (her former state) and bears the Divine Child—the perfected essence.
The Virgin here is not moralistic purity but the Hermetic Virgin.

### The Whore: Passive Chaos and the Lunar-Subterranean Principle
The "Whore" symbolizes the unformed, telluric (earthly) principle—bound to the cycles of generation and decay. She is the Materia Prima in its raw, undifferentiated state: indiscriminate, mutable, and ruled by the Moon (the passive, reflective force).

Virgin mother and her child
#VirginMother

Chaos fixed by the initiatic fire—transmutation of the base into the transcendent. #Evola #Traditionalism #Alchemy

Title: The Transition from Pisces to Aquarius: A Spiritual Decline in the Evolian Lens
Tags: #Evola #PiscesAge #AquariusAge #SpiritualDecline #Traditionalism #CyclicalTime #Christianity #ElonMusk #TechnologicalMaterialism #Individualism

Christians beginning to understand they made a mistake installing the thing they don't want to see. The Pisces Age people and their "unity, faith, and the dissolution of boundaries" have succeeded to install the new "Aquarius age" with the 'technological advancement, individualism, and the pursuit of new paradigms' of Musk.
good job christians,
again!

### 1. The Pisces Age: Unity, Faith, and Dissolution of Boundaries
- The Pisces Age (circa 1–2000 CE) was dominated by the rise of universal religions like Christianity, Islam, and Buddhism, which emphasized compassion, faith, and the dissolution of boundaries (for example, between self and other, humanity and the divine).
- Christianity, in particular, played a central role in shaping the spiritual and cultural landscape of the Pisces Age. Its teachings of love, forgiveness, and universal salvation resonated deeply with the Piscean energy of unity and transcendence.
- However, the emphasis on faith and spiritual unity also led to the erosion of traditional hierarchies and the rise of egalitarian ideals, which, over time, contributed to the fragmentation of spiritual authority and the decline of the sacred.

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### 2. The Transition to the Aquarius Age
- The Aquarius Age (beginning around 2000 CE) is characterized by technological advancement, individualism, and the pursuit of new paradigms. This age is ruled by Uranus (innovation, rebellion) and Saturn (structure, discipline), reflecting a shift toward rationality, progress, and the breaking of old systems.
- The transition from Pisces to Aquarius has been marked by the rise of secularism, scientific materialism, and globalization, as well as the dominance of technology and individualism in shaping human culture.

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### 3. The Role of Christianity in the Transition
- Christianity, as a dominant force during the Pisces Age, played a significant role in shaping the values and ideals that have led to the current Aquarian paradigm. For example:
- The egalitarian ideals of Christianity (for example, "all are equal in the eyes of God") contributed to the erosion of traditional hierarchies and the rise of individualism.
- The emphasis on faith and spiritual unity led to the dissolution of boundaries between cultures, religions, and nations, paving the way for globalization and the interconnected world of the Aquarius Age.
- The rejection of materialism in favor of spiritual values may have inadvertently created a vacuum that was filled by the technological and materialistic focus of the Aquarius Age.

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### 4. The Unintended Consequences
- The Pisces Age emphasis on unity and faith has, in some ways, backfired in the Aquarius Age. For example:
- The dissolution of boundaries has led to the loss of cultural and spiritual identity, as traditional values and hierarchies are replaced by a homogenized, globalized culture.
- The egalitarian ideals of Christianity have contributed to the rise of individualism and the erosion of communal and spiritual bonds.
- The rejection of materialism has been replaced by an even more intense focus on technological and material progress, as seen in the rise of figures like Elon Musk, who embody the Aquarian ideals of innovation and individualism.

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### 5. Evolian Perspective: The Irony of Spiritual Decline
- From an Evolian perspective, this transition reflects the irony of spiritual decline. The Pisces Age, with its emphasis on unity and faith, sought to transcend the material world but ultimately contributed to the rise of the materialistic and individualistic Aquarius Age.
- This dynamic is a manifestation of the cyclical nature of time, where each age contains the seeds of its own decline and the emergence of the next age. The Pisces Age, in its pursuit of spiritual unity, inadvertently laid the groundwork for the fragmentation and materialism of the Aquarius Age.

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### 6. The Role of Figures Like Elon Musk
- Figures like Elon Musk epitomize the Aquarian energy of technological advancement, individualism, and the pursuit of new paradigms. Musk’s work in areas like space exploration, artificial intelligence, and renewable energy reflects the Aquarian ideals of progress and innovation.
- However, this focus on technological and material progress risks further eroding the sacred and deepening the spiritual decline of the modern world.

Metaphysical part:

The first point is that on the path of high magic, there is no initial necessity to recognize the concepts of "good" and "evil" in a moral sense when following a discipline. This acknowledgment might be required for a passive individual, one who lacks the inner function of command and thus seeks it externally, desiring to be directed. A fully integrated being, embodying duality (as Abraxas suggests), can internally generate both the absolute power to command and the absolute power to obey. When an individual lacks not only the capacity to command (often the heaviest burden) but also the ability to obey, and when this inability to obey in the inferior aspect overrides the rights of the superior aspect, it leads to disorder, laxity, and the "false freedom" that many mystics rightly identify as a significant peril on their path. However, this deviation must not be mistaken for the true freedom of superior beings who can self-impose law. A discipline that seeks to extinguish a portion of one’s will and awaken the capacity for unconditional obedience is a fundamental element of the magical journey.

The second point is that, particularly for the practical aspects of magic, one must cultivate a faculty that can be described as the ability to transcend oneself through an élan, an active self-overcoming, and an affirmation that extends beyond individuality. In ordinary life, traits such as heroism, heroic or orgiastic ecstasy, the thrill of risking one’s life, and even a readiness for sacrifice are indicators of this direction. The capacity to live beyond oneself, to actively surpass one’s limits, is as crucial to magical and theurgical practices as the coexistence of absolute command and absolute obedience within oneself. Those bound by the inner constraints of the Self will either fail to transcend these limits or will do so at the cost of their own destruction.

Alchemical Hermeticism taught the imperative: “Transmutemini de lapidibus mortuis in vivos lapides philosophicos”—calling for the transformation of man from a "dead stone" (base material existence) into a "living philosophical stone" (a perfected, immortal being). The "stone" symbolized the human body, but not in its crude form—rather, its glorified, incorruptible state.
As the alchemist Peter Bonus wrote (Theatrum Chemicum, 1602), the Hermetic work leads to the resurrection of the dead: the soul reunites with its original, eternal body, now subtle, incorruptible, and capable of penetrating all matter—a fusion of spirit and matter in transcendent perfection. This process mirrors the Last Judgment, where the "stone’s" germination signifies the final transfiguration of man into divine immortality.

The transmutation of man from a passive, material state ("dead stone") into an active, transcendent being ("living philosophical stone")—a process of spiritual and metaphysical regeneration.

The "philosophical stone" represents not mere physical immortality but the achievement of an incorruptible, divine state, where spirit and matter are unified in a higher, sovereign form of existence. This reflects the Traditional doctrine of the "resurrection of the body"—not the physical corpse, but the glorified, subtle body (corpus glorificatum), capable of transcending material limitations.

The alchemical process parallels initiatic realization, where the adept overcomes the dissolution of the profane self and attains the "Solar Body"—a symbol of immortality and absolute power, as taught in the Mithraic and Hermetic mysteries. The Last Judgment is thus an inner event, the final separation of the eternal from the perishable, marking the ascension of the true Self beyond cosmic cycles.

This is the warrior’s path—not salvation through faith, but victory through knowledge and will, the heroic conquest of immortality.

Title: The Nature of Initiatic Knowledge
Tags: #Evola #InitiaticKnowledge #Tradition #Esotericism #SpiritualRealization

1. Knowledge as Being: Initiatic knowledge transcends modern intellectualism. To truly know is to be the object of knowledge, not merely to think about it. This requires a transformation of consciousness into the known reality.
2. Experimental Method: Initiatic knowledge is purely experiential. It is not based on abstract theories but on direct, individual experience. Certainty arises from lived reality, not intellectual speculation.
3. Beyond Phenomena: Ordinary knowledge is limited to the sensible world, which is finite and contingent. Initiatic knowledge goes beyond phenomena, seeking the absolute through direct identification with higher states of being.
4. Hierarchy of Experience: Initiatic teachings recognize multiple levels of experience, each corresponding to a different state of consciousness. These levels form a hierarchy, ascending from the sensible to the absolute.
5. Active Identification: True knowledge involves active identification with the object of knowledge, leading to a state of superrational clarity. This is distinct from mystical merging, which lacks intellectual precision.
6. Rejection of Profane Knowledge: Initiatic knowledge dismisses modern profane knowledge, which is abstract, democratic, and leveling. True knowledge is hierarchical and accessible only to those who undergo the necessary transformations.
7. Practical and Operative: The initiatic path is practical, focusing on the means to achieve spiritual transformation. It is not concerned with theoretical speculation but with the opus (work) of self-realization.
8. Differentiation: Initiatic knowledge is inherently differentiated. It cannot be universally transmitted without degradation. Each individual’s capacity for knowledge depends on their level of spiritual development.
9. Power and Justice: Authentic knowledge confers true power, rooted in spiritual superiority. This contrasts with modern technological power, which is mechanical, democratic, and devoid of spiritual value.
10. Superiority and Realization: The initiatic path leads to the transcendence of the human condition. True power and knowledge belong to those who have achieved this awakening, affirming their superiority through integration with higher realities.

The Nature of Initiatic Knowledge

Those who approach our disciplines must first understand this fundamental principle: the problem and meaning of knowledge are perceived in a manner entirely distinct from the frameworks of modern culture.

From an initiatic perspective, to know is not to "think," but to become the object of knowledge. True knowledge is achieved only when one’s consciousness is transformed into the known object. In this sense, knowledge is inseparable from experience, making the initiatic method purely experimental. Certainty here is rooted in direct, individual experience. In ordinary life, sensations, desires, emotions, or perceptions (such as pain, longing, or intuition) possess this experiential quality. Concepts of "true" and "false" are irrelevant; what matters is the absolute "Is" of the thing itself, experienced without the need for intellectual validation. This form of knowledge is absolute—there are no degrees, approximations, or probabilities. One either possesses it or does not.

For the ordinary individual, such knowledge is confined to the sensible realm, which is finite, contingent, and accidental. What is commonly regarded as knowledge is instead a system of abstract concepts, relations, and hypotheses, detached from direct experience. The immediate data of consciousness are often dismissed as mere "phenomena," with an assumed "true reality" posited behind them. For science, this reality is matter or etheric vibrations; for philosophers, it is the "noumenon" or "thing in itself"; for religion, it is a divine hypostasis. This creates a dichotomy: pure experience, due to its finite nature, is not considered "knowledge," while what is deemed "knowledge" lacks experiential depth.

The initiatic path transcends this dichotomy, emphasizing direct experience as the sole criterion. While ordinary individuals equate experience with the sensible realm, initiatic teachings assert the existence of multiple experiential levels, each corresponding to a distinct mode of perceiving reality. These levels are hierarchical, progressing toward greater absoluteness. There is no separation between a "world of phenomena" and an "absolute" behind it; the "phenomenal" reflects a specific experiential level and state of the Self, while the "absolute" corresponds to a higher state achievable through transformation. The measure of absoluteness is determined by the degree of active identification—the extent to which the Self is unified with its experience and the object is transparent in meaning. This hierarchy ascends from "sign" to "sign," culminating in a state of superrational, intellectual vision, where the object is fully realized in the Self and vice versa. This state embodies both power and absolute evidence, rendering rationalization and speculation obsolete.

Initiatic teachings view the mind's tendency to theorize and philosophize negatively. Such endeavors are futile. The real concern is practical: how to achieve the transformation and integration of experience. This is why Western initiation is associated with concepts like the "Art" (Ars Regia), the "Work" (opus magnum or opus magicum), or the symbolic construction of the "Temple." In China, the Absolute and the path converge in the term "Tao."

Modern spiritualism, with its speculative fantasies about cosmology and supersensible realms, fosters a flawed attitude. The initiatic approach values experiential practice, restraint, and silent action, guided by the Hermetic principle "post laborem scientia" (knowledge after work). Modern culture, far from being a prerequisite for spiritual realization, often obstructs it. A person untouched by modern intellectual and aesthetic contaminations, yet possessing an open mind, balance, and courage, is more suited to receive superior knowledge than any academic or "critical thinker." True initiates are reluctant to theorize; they simply point to the problem and the means, leaving the aspirant to act.

Initiatic knowledge also upholds the principle of differentiation, contrasting sharply with modern culture's egalitarian tendencies. Modern "knowledge" is democratized, accessible to all through education, but this applies only to abstract, conceptual truths. Initiatic knowledge, rooted in experiential transformation, is inherently exclusive. It corresponds to the hierarchical degrees of initiation and cannot be universally transmitted without degradation. Theoretical communication is useless; initiatic knowledge relies on allusion and symbol to provoke illumination. Without an inner movement, even these are valueless. Initiatic knowledge demands differentiation, recognizing that ordinary existence and sensible experience are incompatible with realization. This necessitates a rejection of modern criteria for truth and knowledge, reaffirming the principle of suum cuique (to each his own). Knowledge, truth, and freedom are proportional to one's being.

A common objection is that transcendent experiences amount to mysticism, offering no insight into external reality. However, initiatic "identification" is not a passive merging but an active, superrational clarity, distinct from mystical states. Furthermore, the notion of "explanation" in profane disciplines is illusory. Only initiatic knowledge, which identifies with the real causes of phenomena, can provide true explanation. This identification confers power over causes, a principle absent in modern science and technology. Modern technological power is democratic and amoral, devoid of true superiority. It is mechanical, lacking connection to the Self, and ultimately leaves humanity spiritually impoverished.

In the initiatic domain, authentic knowledge is justice, a natural emanation of an integrated life. It transcends abstract principles, grasping real beings through direct spiritual perception. Similarly, true power operates above natural laws, among the causes of phenomena, embodying the irresistibility of the superior being. This superiority arises from transcending the human condition and achieving initiatic awakening.

Metaphysical part:

On the Secret of Decay.

Those who reject the rationalist myth of "progress" and the view of history as an unbroken upward trajectory for humanity will inevitably gravitate toward the worldview shared by all great traditional cultures. At the heart of this worldview lies the recognition of a process of degeneration, a gradual darkening, or the collapse of a higher, earlier world. As one delves deeper into this ancient (yet renewed) perspective, several questions arise, chief among them being the mystery of degeneration.

This question is not new. When faced with the remnants of ancient cultures—whose names are lost to time but whose physical remains exude a transcendent greatness—few can avoid pondering the causes of their decline. The usual explanations often fall short.

The Comte de Gobineau provided the most comprehensive analysis of this issue, along with a critique of prevailing theories. His emphasis on racial thought and purity contains much truth, but it requires expansion to include higher principles. There are instances where cultures collapsed despite racial purity, as seen in certain isolated groups that faced extinction. For example, the Swedes and the Dutch remain racially unchanged from two centuries ago, yet their once-heroic spirit and racial consciousness have faded. Other cultures, like ancient Peru, persisted as hollow shells, easily toppled by external forces.

From a traditional perspective, the mystery of degeneration becomes even more complex. Cultures can be divided into two types: traditional and modern. Traditional cultures are rooted in metaphysical, supra-individual principles, forming a hierarchical order centered on the spiritual. Modern culture, in contrast, rejects tradition, focusing solely on human and earthly concerns, detached from the "higher world." From this standpoint, history is a story of universal decline, marked by the fall of traditional cultures and the rise of modern civilization.

Two key questions emerge:

1. How did this decline occur? The evolutionary notion that the higher emerges from the lower is flawed. Similarly, the involutionary idea that the higher can fall requires explanation. Analogies like health turning to sickness or virtue to vice offer some insight but fall short of a true explanation.

2. How does the degeneration of one culture spread to others? The collapse of the ancient Western world and the global dominance of modern culture cannot be explained solely by material or economic conquest. European expansion not only brought material subjugation but also implanted modern, rationalist, and individualistic thought. Traditional cultures, even where they appeared intact, often harbored internal weaknesses, making them vulnerable to external forces.

The traditional view of hierarchy is not based on tyranny but on spiritual authority. The higher does not dominate the lower; rather, the lower recognizes and is drawn to the higher. This recognition forms the basis of traditional order, fostering sacrifice, heroism, and loyalty. When individuals deny the Spirit and sever ties to higher principles, the hierarchy collapses. This internal decay leads to external revolution and decline.

The fall of traditional cultures stems from a metaphysical decision: the rejection of the Spirit and the embrace of individualism and materialism. This decision, rooted in the misuse of freedom, is the core of degeneration. It echoes the Christian notion of the Fall of Man and the Rebellion of the Angels, highlighting humanity's capacity to destroy spiritual values.

Legends of eternal rulers, like the sleeping Emperor beneath the Kyffhäuser mountain, hint at the possibility of restoration. These figures symbolize the enduring presence of spiritual authority, which can be rediscovered through inner awakening. The fallen masses may yet return to the unchanging peaks, guided by the "magnet" of the Spirit. This hints at the secret of reconstruction, a topic for another time.

In summary, the mystery of decay lies in the rejection of higher principles and the misuse of freedom, leading to the collapse of traditional order and the rise of modernity. The path to restoration lies in reawakening the Spirit within.

"Transmutemini de lapidibus mortuis in vivos lapides philosophicos"—alchemical imperative: from base man to Solar Body, the immortal warrior’s conquest beyond decay. #Traditionalism #Hermeticism #Evola