periodic reset of civilizations @periodic_reset_ofcivilizations@gameliberty.club
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The mobile obeys the immobile.
#Evola #Traditionalism #Metaphysics #Initiation #Esotericism #JuliusEvola #SpiritualHierarchy #Transcendence
You're invited to talk on Matrix
https://bit.ly/periodic-reset-of-civilizations
Joined Jan 2020
#Immortality isn’t given but conquered—only the Awakened One transcends the karmic flux.
Reject modernity, embrace Tradition—awaken the transcendent 'I' beyond time, space, & decay. #Evola #Traditionalism #HeroicPath
Title: Reclaiming the Divine Self: A Path to Liberation
Tags: #Evola #Traditionalism #SpiritualDevelopment #SelfRealization #Esotericism
1. Reject the Illusory Self: The first step on the Way is to discard the limited, habitual self-image. True self-awareness transcends space, time, and power, aligning with the inner imagination of the "I."
2. Reclaim Inner Reality: Modern man diminishes himself, trapped in self-imposed limitations. He must awaken to his true nature, shedding the chains of thought and action that confine him to a lesser existence.
3. Transcend the Medusan Gaze: Man petrifies the world around him, reducing nature to laws and hypotheses. He must break free from this reductive view and restore the living, dynamic essence of the universe.
4. Man as Cosmic Center: The human being is the axis of the universe. A shift in his consciousness holds more weight than the material cosmos. His body’s limits are illusory; his essence extends into the cosmic expanse.
5. Liberate the Petrified World: Man must free his surroundings from their frozen state, recognizing the conscious energies within earth, water, air, and fire. These forces are extensions of his own divine substance.
6. Embrace the Mystery: Beyond beauty, man must intuit the hidden reality of things. The unknown must be affirmed and felt, for it is the source of true power and creativity.
7. Rhythmic Contemplation: Spiritual development requires a rhythmic, periodic engagement with esoteric concepts. These must be felt, not just understood, to penetrate the subconscious and transform the self.
8. Cultivate Greatness and Power: Contemplation of one’s being and the world generates a sense of grandeur. This feeling must be retained and internalized, becoming a force that liberates and elevates.
9. Integration of Vision: The new vision of reality must flow into the subconscious, gradually becoming a lived experience. What begins as a concept evolves into a palpable force, marking the dawn of liberation.
10. Break the Shell of Limitation: Daily life forms a restrictive shell around the individual. To progress, this barrier must be shattered, allowing the new, liberated self to emerge and build a life aligned with the divine.
The first step for a man seeking the Way is to reject the habitual image he holds of himself. He can only begin to say "I" when this word aligns with the inner vision of self-awareness, free from the constraints of space, time, or power.
Man must reclaim the sense of his true reality. Currently, he diminishes himself, feeling smaller and more limited than he truly is. Every thought and action adds another bar to his prison, another veil over his vision, and another denial of his power. He confines himself to the limits of his body and binds himself to the earth, like an eagle choosing to crawl as a snake, ignoring its wings.
Man not only ignores and distorts himself but also reenacts the myth of Medusa, turning everything around him into stone. He measures nature with weights and rules, reducing life to petty laws and explaining mysteries with trivial hypotheses. He freezes the universe into a static unity, placing himself timidly at its periphery, as if he were an insignificant accident, devoid of power or hope.
Yet, man is the center of the universe. The vast material masses of the cosmos pale in significance compared to the slightest shift in his consciousness. The limits of his body are an illusion; he does not merely rest on the earth but extends through it into cosmic space. When he moves his thoughts or actions, the world moves with him; countless forces converge in a creative gesture, and his daily acts are but faint echoes of the divine energy flowing toward him.
Thus, he must free his surroundings from their petrification. Before understanding, he must imagine conscious energies in the earth, water, air, and fire, recognizing that natural forces are extensions of his own substance. It is not the earth that gives life to the plant, but the forces within the plant that draw life from the earth. Beyond the beauty of things, he must sense their mystery—an obscure yet intuited reality. The unknown must be boldly affirmed and felt in its full power.
A special attitude is essential for this perspective, as with any esoteric path. What matters is to initiate a rhythm: presenting a concept periodically and rhythmically to consciousness, so it is grasped not just as a thought but as a feeling. Contemplating one’s being and the world in this way generates a sense of greatness and power, which must be retained and deeply internalized.
Through this, a relationship of realization with this new vision will form, first flowing into the subconscious and then gradually integrating into feeling. A new condition will emerge: what was once a mere concept will become the presence of a force, leading to a state of liberation upon which a new life can be built.
All inner development exercises will fail unless one breaks the shell of limitation formed by daily life, which persists in the subconscious even after a shift in perspective.
Metaphysical part:
According to the alchemical Taoism, the condition for immortality is the actual construction of a subtle form to replace the gross body, achieved through a process of sublimation that returns the body to its "ethereal" state, the source from which all things emanate. This involves extracting and concentrating the immortal and nonhuman elements that form the foundation of ordinary life. In this tradition, as in Western Hermeticism, which similarly opposes mystical tendencies, immortality is tied to the concept of "condensation" or "coagulation." It is not a matter of simply turning a light on or off but rather a return of the self to a state of individualization.
It is worth emphasizing the positive aspect of physical regeneration in these traditions. A modern Hindu alchemist, Narayāna-Swami, articulates this clearly, noting that the same teachings often underlie the symbols of ancient Western Hermetic literature. He describes the life force that, phase by phase, evolves the physical and psychic organization of man, much like a plant growing from a seed. This power, once fully developed, underlies every function and pattern of the organism. The goal of Hindu alchemy is to infuse consciousness into this vital force, integrating it fully, and then to retrace and reawaken all phases of development, achieving a creative connection with the completed form of one’s body. This regenerated state allows the individual to directly engage with the innermost source of corporeal life—the force behind the heartbeat, breath, and higher physiological functions.
When this transmutation is complete, it signifies a shift from mere physical transformation to a change in functional essence. The regenerated individual’s relationship with their body is fundamentally altered, marking a new existential condition. As Jacob Boehme suggests, when the ego is merely attached to the body, it is as if the body generates and shapes the ego, which then rises and falls with the organism. However, when the center of the body is rooted in the life force—the generative and sustaining power behind the body—the dynamic changes entirely. This life force transcends the body it animates, capable of moving from one form to another like a flame jumping between logs. Those dominated by this force, which exists beyond ordinary consciousness, remain largely unaffected by bodily dissolution or death. Death does not touch them, just as the capacity for speech is not lost when words are left unspoken or interrupted, remaining ever-present and ready to be expressed.
Civilizational declines occur when the spiritual collapses and is supplanted by the material. This reflects the involution from higher, transcendent principles to lower, degenerate forms—a hallmark of the Kali Yuga. True civilization rests upon the sacred, the hierarchical, and the eternal, not the profane and ephemeral. When the spiritual axis is abandoned, the inevitable descent into chaos and materialism follows. Only a return to Tradition—rooted in the supra-rational and the aristocratic—can reverse this decay.
Metaphysical part:
In the traditional caste system, particularly within the Hindu varna framework, the human body serves as a sacred symbol of hierarchical order—reflecting the natural and spiritual stratification of society. This concept originates from ancient Hindu scriptures (e.g., the Purusha Sukta of the Rigveda), where the cosmic being (Purusha) manifests the four primary castes, each corresponding to a distinct bodily function:
1. Brahmins (Priests/Sages) – Head/Mouth
- The highest caste, embodying intellect and sacred knowledge, governs spiritual and metaphysical wisdom.
2. Kshatriyas (Warriors/Rulers) – Arms
- The martial elite, representing strength and authority, upholds order and sovereignty.
3. Vaishyas (Merchants/Cultivators) – Thighs/Stomach
- The productive class, sustaining society through commerce and agriculture.
4. Shudras (Laborers) – Feet
- The foundational caste, supporting the organic whole through service and manual labor.
### Key Principles:
- Hierarchy as Divine Order: The body metaphor affirms the sacred and immutable nature of caste roles.
- Exclusion of the Outcaste: Those outside the varna system (e.g., Dalits) exist beyond this organic structure, reflecting a necessary separation.
- Interdependence with Inequality: Each caste has a fixed, unequal yet complementary role—rejecting egalitarian dissolution.
This framework aligns with the perennial view of society as an organism, where true justice lies in fulfilling one’s ordained duty (dharma) within an asymmetrical but harmonious whole.
HOW ROME'S RICH MERCHANTS DESTROYED THE REPUBLIC
The Rise of the Equites: The Merchant-Class Usurpation
For Julius Evola, the ascent of the Equestrian Order (Equites) in the Roman Republic symbolized a critical stage in the degeneration of traditional hierarchy—a shift from sacred aristocratic rule to plutocratic materialism.
1. Who Were the Equites?
Originally a cavalry class of wealthy landowners, the Equites evolved into a commercial and financial elite separate from the patrician aristocracy.
- Economic Role: Tax collectors (publicani), bankers, merchants, and provincial businessmen.
- Political Role: Gained influence through wealth rather than noble birth or sacred duty.
For Evola, this marked the intrusion of bourgeois values into Rome’s warrior-aristocratic order.
2. The Equites as a Corrupting Force
#### (A) The Erosion of the Patrician-Senatorial Elite
- The Equites were not bound by tradition—they prioritized profit over mos maiorum (ancestral customs).
- Unlike patricians, who (in Evola’s idealized view) ruled with a sacred duty, the Equites were mercenary, exploiting Rome’s expansion for personal gain.
#### (B) The Triumph of Mercantile Over Martial Values
- Early Rome’s strength lay in its warrior ethos (e.g., Cincinnatus, the farmer-general).
- The Equites introduced finance and speculation, turning conquest into a business venture (e.g., tax farming in the provinces).
#### (C) The Equites and the Death of the Republic
- Alliance with Demagogues: The Equites often backed Populares (like Caesar) against the Senate, accelerating the Republic’s collapse.
- Moral Decay: Their wealth fueled corruption (e.g., bribery, luxury) and eroded Roman virtue.
Evola saw this as part of a broader metaphysical decline—the replacement of qualitative hierarchy (patricians) with quantitative wealth (Equites).
3. Parallels to Modernity
Evola drew direct links between Rome’s Equites and modern bourgeois capitalism:
- Capitalism = The Equites’ Triumph – A world ruled by merchants, not warriors or priests.
- Democracy as Plutocracy – Just as the Equites manipulated the Republic, modern elites control democracies through finance.
- Spiritual Bankruptcy – The Equites lacked the sacred legitimacy of kings or patricians, just as modern rulers lack traditional authority.
4. Was There a Solution? Evola’s Reactionary Ideal
Evola believed the only antidote to such decay was:
- A return to aristocratic rule (rejecting both mob democracy and merchant oligarchy).
- A new elite embodying warrior and priestly virtues (as in early Rome or the feudal orders).
- Caesarism as a Temporary Fix – Augustus curbed the Equites’ power, but Evola saw even the Empire as a compromise with decay.
Conclusion: The Equites as Harbingers of Modern Decadence
For Evola, the rise of the Equites was not progress, but decline—proof that when money replaces blood and tradition, civilization rots from within. His critique mirrors his disdain for liberal capitalism and democracy in the modern world.
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.
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
- You're invited to talk on Matrix
- https://bit.ly/periodic-reset-of-civilizations
The mobile obeys the immobile.
#Evola #Traditionalism #Metaphysics #Initiation #Esotericism #JuliusEvola #SpiritualHierarchy #Transcendence
You're invited to talk on Matrix
https://bit.ly/periodic-reset-of-civilizations
Joined Jan 2020
