periodic reset of civilizations @periodic_reset_ofcivilizations@gameliberty.club

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https://www.slideserve.com/periodic_reset/the-crisis-of-modern-man-and-the-path-to-transcendence

Title: The Crisis of Modern Man and the Path to Transcendence
Tags: #Evola #Tradition #InitiaticKnowledge #SelfTransformation #HigherConsciousness

1. The Existential Crisis: Modern individuals often face moments where their certainties crumble, revealing the void beneath their daily distractions. This crisis forces them to confront the fundamental question: What am I?
2. The Illusion of Purpose: Daily routines, moral codes, and even higher pursuits often serve as distractions, masking the inner darkness and the solitude of existence. These constructs allow individuals to avoid confronting the true nature of the Self.
3. The Evasion of Truth: Many attempt to escape this crisis by turning it into a mere philosophical problem, seeking new systems or truths to cling to. Others passively rely on traditional structures, avoiding the radical transformation required.
4. The Path of the Few: Some, however, hold their ground. They abandon all faiths and hopes, seeking self-knowledge and the knowledge of Being. For them, there is no turning back.
5. Initiatic Disciplines: This crisis often leads individuals to initiatic disciplines, which offer a path beyond the human condition. These disciplines require a radical transformation of one’s being and consciousness.
6. The Nature of Higher Knowledge: Higher knowledge transcends reason, beliefs, and modern science. It resolves the anguish of existence by transforming the individual’s state of being. This knowledge is not speculative but experiential.
7. The Necessity of Detachment: To achieve this knowledge, one must detach from all conditioned and extrinsic relationships. A radical upheaval is necessary to break free from the limitations of the human condition.
8. The Traditional Science: This path corresponds to a rigorous, methodical science transmitted through initiatic chains. It focuses on the deepest energies of human interiority, operating with objectivity and impersonality.
9. The Role of Crisis as Catharsis: For those who overcome the crisis, it becomes a purification, a shedding of the merely human. For others, it reawakens an ancient legacy, a connection to a higher race and its instincts.
10. The Ultimate Goal: The aim is to transform the entire body into an instrument of consciousness, penetrating the vital layers where the energies of the higher Self operate. This leads to the rediscovery of the path to the "closed palace of the King," the ultimate realization of transcendent knowledge. This path is not for the many but for the few who possess the strength and calmness to transcend the human condition and awaken to the light of inner knowledge.

There are moments in certain individuals' lives when all their certainties waver, their inner lights dim, and the voices of their passions and affections fall silent, leaving them stripped of everything that animates and drives their being. In such moments, the individual is drawn back to their innermost center, confronting the ultimate question: What am I?

Often, they come to realize that everything they do—whether in their daily life or in the pursuit of higher values—serves as a distraction, creating the illusion of purpose and meaning, allowing them to avoid deep reflection and continue living. Daily routines, moral codes, faiths, philosophies, sensory indulgences, and even disciplines appear to have been devised or pursued as means to escape the inner void, to flee the anguish of fundamental solitude, and to evade the problem of the Self.

For some, this crisis may lead to a fatal outcome. Others manage to shake it off, driven by a primal, animal energy that refuses to succumb. They suppress the insights briefly glimpsed during such experiences, dismissing them as nightmares, mental weakness, or nervous imbalance. They readjust and return to "reality."

Then there are those who evade the crisis entirely. Unable to grasp its profundity, they reduce the existential problem to a mere "philosophical question." They seek new "truths" and "systems," claiming to find light in the darkness, reigniting their will to persist. Alternatively, they passively rely on traditional structures, dogmas, and stereotypical forms of authority.

Yet, there are those who stand firm. For them, something irrevocable has occurred. They resolve to break free from the cycle that has entrapped them, abandoning all faiths and renouncing all hopes. They seek to dispel the fog and carve a new path. Their goal is self-knowledge and the understanding of Being within themselves. For these individuals, there is no turning back.

This is one way in which some, particularly in the modern age, may approach initiatic disciplines. Others arrive at this point through a natural sense of recollection and dignity, sensing that this world is not the true world, that there is something higher beyond sensory perception and human constructs. They yearn for a direct vision of reality, as if awakening fully.

In both cases, the individual realizes they are not alone. They feel a kinship with others who have reached this point, whether by a different path or through an innate understanding. Together, they come to know a higher truth:

Beyond the intellect, beyond beliefs, and beyond what is today called science and culture, there exists a higher knowledge. Here, the anguish of the individual ceases, the darkness and contingency of the human condition dissolve, and the problem of Being is resolved. This knowledge is transcendent, requiring a transformation of one's state of being. Just as one cannot expect the pain of holding a burning coal to cease without letting it go, one cannot transcend the fundamental darkness of existence without undergoing a profound change. To transform oneself is the necessary precondition for higher knowledge. Such knowledge does not deal with "problems" but with tasks and realizations.

These realizations are entirely positive, grounded in a concrete, direct relationship with oneself and the world. For modern man, this means confronting the conditioned, extrinsic, and contingent nature of physical existence. The so-called "spirit" and its values (good and evil, true and false, superior and inferior) are merely reflections of this physical state, offering no true transcendence. Thus, a radical crisis or upheaval is necessary. One must have the courage to set everything aside, detaching from all that is merely human. The transformation of one's deepest structure is essential for attaining higher knowledge—a knowledge that is both wisdom and power, fundamentally nonhuman, and achievable only by overcoming the human condition.

Modern man, trapped in a kind of magic circle, knows little of such horizons. As Joseph de Maistre observed, today's "scientists" have monopolized knowledge, ensuring that no one may know more or differently than they do. Yet, this does not negate the existence of higher knowledge. The teaching we speak of has a far stronger claim to universality than the predominant Western religions. It is rooted in a unitary tradition, expressed in various forms across cultures: as the wisdom of ancient elites, as sacred symbols and rituals, as allegories, mysteries, initiations, theurgy, Yoga, or high magic. In more recent times, it has surfaced in secret currents within Western history, from the Hermeticists to the Rosicrucians.

This path is also a rigorous, methodical science, transmitted through unbroken chains of initiates. It focuses not on external phenomena but on the deepest energies of human interiority, proceeding with the objectivity and impersonality of the exact sciences. It produces consistent results under the same conditions, independent of feelings, morality, or abstract speculation.

This "divine" technique offers real possibilities to those who, after the crisis described, find the strength and calm to overcome it positively, experiencing it as a catharsis and purification from all that is merely human. It also speaks to those rare individuals in whom an ancient legacy reawakens, as if the instinct of a long-lost race resurfaces.

The human brain has reached its limits. What is needed now is to transform the entire body into an instrument of consciousness, transcending individual limitations to access the vital layers where the energies of a higher Self operate. Only then can the path to the "closed palace of the King" be rediscovered.

This collection of essays aims to provide clues, suggestions, and techniques of this secret science. It is not a body of beliefs or concepts but an inner awakening, a light passed from spirit to spirit. We have sought to avoid unnecessary discussions, focusing instead on capturing the essence of these teachings. Where obscurities remain, they are inherent to the subject itself. Higher knowledge is, above all, experience—intelligible only to those who undergo analogous experiences. Written or printed communication can only go so far; the rest depends on the reader's ability to align with the teaching.

Metaphysical part:

In many traditions, the material representation of the divine is prohibited. The Buddha emphasized the avoidance of forming mental or immaterial images of the Absolute, rejecting any basis for asserting the existence of a personal creator God. When questioned on this matter, he responded with silence. Suffering arises from attachment, not only to material forms but also to mental constructs. The core aim of the Buddha's teaching is the cessation of suffering through the deliberate elimination of attachment and desire. As long as desire persists, one remains susceptible to judgment, duality, and the entanglements of conventional thought. Realization of the fundamental principle (dharma) brings about a state of certainty, where one embodies certainty itself.

https://sendvid.com/wnrh8e33

https://www.slideserve.com/periodic_reset/the-nordic-aryan-essence-of-ancient-rome-a-study-of-the-roman-soul-and-race

https://sendvid.com/7jyf4aqa

https://www.slideserve.com/periodic_reset/the-race-of-the-fascist-man-on-the-new-aryo-western-front

Title: The Race of the Fascist Man: On the New Aryo-Western Front
Tags: #Evola #Fascism #Aryanism #Traditionalism #RaceDoctrine #SpiritualRace #HyperboreanLegacy #AryoRoman #EliteOrder #Mussolini

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

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

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

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

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

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

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

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

Metaphysical part:

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

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

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

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

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

Immortality isn’t given but conquered—only the Awakened One transcends the karmic flux. #Tradition #Initiation #Evola

https://sendvid.com/q4u26vqa

https://www.slideserve.com/periodic_reset/the-new-italy-race-war-and-the-nordico-aryan-awakening-powerpoint-ppt-presentation

https://sendvid.com/r1i0tyjk

https://www.slideserve.com/periodic_reset/free-heaven-doesn-t-exist

"The Catholic Church, Nick Fuentes, and Christian Nationalism"

I hope the Pope hears the words “well done, good and faithful servant” in heaven

Me:
typical slave mentality

"The Church exists to get souls to heaven"

Me:
"Free heaven" doesn't exist. Slave morality clings to 'free heaven'—true transcendence demands aristocratic self-overcoming, the vertical ascent of the 'I' beyond the plebeian cycle of becoming.

Metaphysical part:

Buddhism’s ultimate ideal marks a decisive break from conventional religious conceptions—a fact Western minds often struggle to grasp. Whereas Western traditions typically envision paradise as a celestial survival of the individual, and only rare mystics speak of union with Being, Buddhism transcends even these notions. Its horizon aligns with traditional Hindu metaphysics, where divine worlds remain within samsara, and true immortality lies not in perpetuating individuality but in realizing the Unconditioned.

The Buddha explicitly rejects all identifications—with the body, the elements, the ego, the cosmos, divine hierarchies, and even the God of Being (Brahma). Notably, he condemns mystical union (unio mystica) as a limitation, a near-diabolical temptation obstructing the supreme Liberation.

How, then, can Buddhism be reduced to a sentimental, humanitarian morality—a shallow philosophy of suffering? Its true essence is metaphysical, accessible only to a select few. The canonical texts declare: "All the waters of the ocean have but one flavor, that of salt; so the sense of the whole of the Law is only one, that of liberation."

Nirvana—or more accurately, the void (sunna)—defies definition, belonging to a realm beyond Being and Non-Being. Yet the marks of the Awakened One are unmistakable: he is the "lord of men and gods," unconquered, a lion freed from fear and anguish. He sees past and future, heaven and hell, the temporal and the eternal. He is the "daring One," free from passion, pride, and illusion—beyond good and evil, untouched by thirst or stain.

This is no path for the many. It is a razor’s edge, demanding exceptional vocation and strength. The doctrine itself warns against misinterpretation: like grasping a serpent wrongly, error brings destruction.

The degenerate forms of Buddhism—whether as a democratized morality or exoteric religion—are mere corruptions. The true doctrine stands as a testament to what a higher humanity can achieve.

Beyond Theism and Atheism

The crisis of the modern world extends beyond social decay—it is a spiritual crisis marked by the dissolution of traditional values. The West’s religious framework, particularly Christianity, has been reduced to a moralistic and exoteric shell, devoid of true metaphysical depth. Unlike other traditional forms, Christianity lacks an esoteric core, leaving it vulnerable to the assaults of nihilism and free thought.

The "death of God" proclaimed by Nietzsche refers only to the moral God—the anthropomorphic deity serving as a crutch for human weakness. This demise clears the way for a higher conception of the divine: an impersonal, transcendent principle beyond good and evil, as found in the nondual doctrines of Hinduism (Shiva’s dance, the identity of samsara and nirvana), Taoism, and Neoplatonism. The West, however, has largely lost these metaphysical horizons, reducing the sacred to sentimental devotion and moral dogma.

Even within Christianity, marginal currents—such as Joachim de Flore’s "Age of the Spirit" and the "Brethren of the Free Spirit"—hinted at a higher freedom beyond moral dualism. These echoes suggest that the true metaphysical core remains intact for those capable of perceiving it.

The modern nihilistic assault on the "other world" targets only its exoteric, moralistic distortion. The genuine transcendent dimension—where reality acquires absolute significance—persists untouched. For the higher human type, this realization means moving beyond both theism and atheism. God ceases to be an external problem; instead, transcendence is found within, as an immutable center amid chaos.

The existential challenge of modernity demands not passive suffering but active confrontation with adversity. As Seneca noted, the superior man proves himself in struggle. This strength derives not from mere individualism but from anchoring oneself in the transcendent principle—turning dissolution into an opportunity for awakening.

In this light, even the collapse of meaning can serve as a catalyst. Moments of disintegration may reveal, paradoxically, a "live center" beyond the chaos—an intimation of the eternal justification of all things. For those attuned to it, the crisis of modernity becomes the trial through which a higher order is affirmed.

https://sendvid.com/jtstrmto

https://www.slideserve.com/periodic_reset/inter-racial-selection-in-the-mediterranean-world

Title: Inter-Racial Selection in the Mediterranean World
Tags: #RacialTheory #AryoRoman #FascistRace #SpiritualRacism #Evola

1. Nordico-Aryan Element as Central Reference: The Nordico-Aryan element is crucial for the purification and strengthening of the Italian people. It serves as a germinal cell for the emergence of a new type, the "Fascist man" and "Fascist race," through active racism.
2. Race of the Soul and Spirit: The primary focus of racial purification lies in the soul and spirit, not just the body. Awakening an instinct to avoid undesirable unions is key, as this instinct formation belongs to active second- and third-degree racism.
3. Italian Racial Components: The Italian race comprises several elements, including the Nordic, Phalian, Dinaric, African-Mediterranean, and Pelasgic races. The most valuable element is the Nordico-Aryan, termed "Aryo-Roman."
4. Undesirable Racial Mixing: The mixing of the Aryo-Roman element with the African-Mediterranean and Pelasgic elements should be avoided. Even mixing with the "westish" (Western) race is undesirable due to its negative influence on the soul.
5. Favorable Racial Mixing: Mixing the Aryo-Roman race with the Aryo-Germanic, Nordic, Dinaric, and Phalian races is beneficial. However, this pattern is only valid when a corresponding racial sensitivity is created.
6. Bourgeois Race as Anti-Race: The bourgeois race, characterized by mediocrity, conformism, and opportunism, is the true danger to the Italian people. It represents an anti-race that must be despised and isolated from.
7. Male Dominance in Racial Purity: Favourable crossbreeds are those where the male is of the Aryo-Roman race. When the female is of this race, a drop in the racial level typically occurs.
8. Instinct Over Rational Administration: Racial selection should not be a rational, controlled process but should arise from refined instincts of love and desire, guided by ethical sensibility and racial consciousness.
9. Rectification of the Soul: The rectification of race must address the soul, particularly in a bourgeois civilization that prioritizes superficial feelings and love, paralysing higher motives.
10. Bourgeois Civilization's Negative Impact: Bourgeois and materialistic civilization has created a society of conformity, making it difficult to discern the true racial nature of individuals, especially women, hindering proper racial unions.

INTER-RACIAL SELECTION IN THE MEDITERRANEAN WORLD

It is essential to avoid replacing one unilateral perspective with another. Recognizing the significant role of the Nordic-Aryan element in the origins of Italian and Roman greatness, as well as its presence in the current Italian stock as a "race of the body," does not negate the need for selection, purification, and intensification. The Nordic-Aryan element should serve as a central reference point for the purification and strengthening of the modern Italian people, acting as a germinal cell from which a new type must emerge—a type that could rightly be termed the "Fascist man" or "Fascist race." This is the task of active racism, which requires a clear identification of the various components of the "Italian race" and their rectification where they deviate from the ideal, both ancient and modern, tied to the luminous heritage of primordial solar traditions.

This process primarily concerns the race of the soul and spirit. Surgical interventions to prevent crossbreeding among heterogeneous types within the Italian breed would be ineffective without the corresponding inner transformation. The key is to awaken an instinct that spontaneously rejects undesirable unions—a task that falls under active second- and third-degree racism, which operates on the soul and spirit rather than the body.

From an external perspective, the primary racial components of the "Germanic race" include the Nordic, Phalian, Dinaric, Eastern (ostisch), Western (westisch), and East Baltic races. With the exception of the East Baltic and Eastern races, the others are also present in the "Italian breed," alongside two major components: the "African-Mediterranean race" and the "Pelasgic race." The African-Mediterranean race results from a mixture of Eastern and African Mediterranean elements with the Aryo-Mediterranean race, with the former predominating—a factor that contributed to the decline of the Roman Empire and was further reinforced during the Saracen period. The Pelasgic race, on the other hand, stems from the ethnic involution of ancient Aryo-Western or Atlantic-Western stocks in the Central Mediterranean.

The most valuable element in the Italian racial composition remains the Nordic-Aryan, which we propose to term "Aryo-Roman." The least favorable mixtures to be avoided are those between the Aryo-Roman element and the African-Mediterranean element (particularly prevalent in southern Italy) or the Pelasgic element. Even mixing with the Western (westisch) racial component, present in Italy, is undesirable, primarily for spiritual rather than anthropological reasons. The Western racial type, dominant in French civilization since the Provençal period and present in England and western Germany, has a less negative influence in those regions due to the tempering effect of the Nordic race. In Italy, however, the introduction of Western blood could harm the Aryo-Roman core until a stronger racial and ethical consciousness is established. Favorable mixtures include those between the Aryo-Roman race and the Aryo-Germanic, Nordic, Dinaric, and Phalian races. These patterns, however, will only hold value once a corresponding sensitivity is cultivated.

In Germany, the predominance of the Eastern (estish) racial component is often linked to the bourgeois type—stereotypically fat, beer-drinking, round-headed, and conformist. While the Western component is weaker in Italy, the country suffers from a hypertrophied bourgeois race of body and soul, which Fascism identifies as a significant threat. This "anti-race" embodies mediocrity, opportunism, conformism, and a fear of responsibility. Those who identify with the Aryo-Roman ethos must reject this bourgeois race entirely, isolating themselves from its influence both physically and spiritually. Racial purity, in this context, demands absolute intransigence and a willingness to take social and political risks to oppose this "bourgeois race" wherever it appears.

Regarding the protection of the superior Aryo-Roman core and favorable crossbreeding, it is crucial to remember that the male type carries the racial essence. Favorable crossbreeding occurs when the man is of Aryo-Roman race; when the woman is of this race, a decline in type is likely.

It is important to clarify that this framework is not a call for a technocratic administration of unions or the suppression of spontaneity in love and desire. Rather, the goal is to cultivate refined instincts among the highest racial representatives of a people, ensuring that love and desire are guided by ethical sensibility and a higher sense of "race." For example, women who are physically attractive but morally flawed—selfish, vain, or bourgeois—should be seen as belonging to "another race," unsuitable for long-term unions or offspring. Physical traits, too, should alert a refined male instinct to racial incompatibility.

The rectification of race from the perspective of the soul is further complicated by bourgeois and materialistic civilization, which has elevated "feeling" and "love" to a paralyzing primacy, stifling higher motives. Additionally, bourgeois conformity in Mediterranean societies makes it difficult to discern the true racial and spiritual nature of a woman, a prerequisite for meaningful unions.

Metaphysical part:

Hindu Tantric iconography accentuates the authentic traits of the two principles. First, consider the image of Shakti dancing over Shiva's motionless body. Here, Shiva's stillness symbolizes the unchanging nature of the male principle. In Hindu religious art, his towering stature signifies his superior ontological status compared to Shakti, who is in motion. Second, the symbolism of Shakti and Shiva's union in viparita maithuna—where the male remains still while the female actively moves—further illustrates this dynamic. Western "activist" ideals have inverted the traditional notion that the true male principle is defined by "being." This principle does not act, as it is sovereign and generates action without direct involvement. Thus, action, dynamism, and development, being non-self-sufficient, fall under the feminine element, nature, or prakriti, rather than under spirit, atman, or purusha. This represents active immobility versus passive activity, a truth forgotten by the activist West, which has lost sight of true virility.

In individual initiatory practices, a young woman must be consecrated, initiated, and instructed in mudras, the ritualistic and magical positions. These women, referred to as mudra, embody not only the physical positions during union but also the evocation of an inner power, aligning them with divine attributes or magical forms of divinity.

In the Samkhya tradition, the male principle, Shiva, is attributed a non-acting, originating role. He awakens Shakti and determines motion, but it is Shakti who truly acts, moves, and generates. This is symbolized in the sexual union where Shakti, made of flames, actively moves while embracing the divine male, made of light and bearing the scepter, who remains still. This viparita-maithuna, or inverted coitus, is prevalent in the sacred iconography of India and Tibet, particularly in yab-yum chudpa statuettes. In divine personifications, Shakti corresponds to Kali, the "black goddess," often depicted as flames or surrounded by a fiery halo. Kali embodies the pre-form darkness and fire, representing an energy that transcends finite forms and limits, often manifesting as a destructive force.

Modernity is decay—revive the sacred, reject equality, embrace hierarchy. #Tradition #Evola #RevoltAgainstTheModernWorld

https://sendvid.com/isklhtnc

https://www.slideserve.com/periodic_reset/law-and-race-the-anti-collectivist-concept-of-national-racial-community