Corpus Nine Thirteen

§ What this is, what this is not

The present is a short but precise comment on Corpus 913 (as of 2017), and which comment has been allowed to be written because the author of said document, Mr. Hutchins, values objective and impersonal evaluation and respectful communication in favor of a healthy development of ideas. What we have here is a discussion of the contents of Corpus 913 in light of published and shared ONA MSS that are widely available; it is not to be taken as anything else but one more entry in the lists of different commentaries on this website. It is a commentary on and around Corpus 913 given in earnest to whoever might find value in it, and there is not the least trace of interest in an eventual discussion through Internet posts of any kind.

The present is a series of observations by an outsider, an observer and, quite simply, a reader of the materials at hand. It is, furthermore, not an evaluation per se, but a discussion of certain aspects of Corpus 913, and thence an extension into related topics, in an effort to clarify and contribute as best one can in the form of thought, as far as one’s own partial and admittedly imperfect vision can see. Furthermore, and most importantly, this is specifically and exclusively a literary commentary on ideas proposed, because it is all that can be had from an online compilation of texts.

The present is not an evaluation of Nexion Nine Thirteen in itself, its members or their actions in the real world, whoever and whatever they might be. It is not a supposition of absolute authority over or ego-aggrandizing, not only because nothing of the sort could realistically come about from such a pretension but because such an attitude and diversion cannot be conducive to self-development. Finally, this is not an entry into the time-wasting online ‘occult polemics’ that appears to consume forum lurkers and such individuals with priorities obviously widely differing from one’s own.

§ Strengths and Potential

The first thing that stands out about Corpus 913 is an outline for a plan of action in Section 1, which pertains the fostering of a certain tribal culture through the specification of life stages. There is also to be found, in a sub-section immediately following, a brief overview of the different Aeons or dialectical stages in the decay of modern human civilization, along with the actions which N913 proposes should be a priority and a goal during each. Such a discussion is valuable in that, although still highly speculative, sets the tone for an eventual planning out of increasingly concrete, readily-visible, or foreseeable, situations and corresponding actions.

These types of outlines are sorely missing from the rather hulking quantity of MSS from different sources floating around the Internet. There may be, however, a reason for this, and it is that ONA appears to have an organic-growth view in mind from its inception; requiring the first generation or two, at least, to discover and attain practical knowledge from their particular situations and local environment means that they could then start to gradually systematize their propositions. Though not explicitly stated, it seems a very logical development after having read and digested the general and evolving statements of official ONA documentation.

It makes sense, therefore, that Nexion Nine Thirteen’s practical outlines are brief and paint only broad strokes, for realistically, only practical experience can properly dictate exact protocols and procedures in more detail. These would and should take several generations to grow naturally and effectively, if an evolving culture is to be fostered. The alternative is a military and soviet-like imposition from above which treats human beings like blank slates; that latter approach, however, disregards the fact that humans have natural tendencies predisposed and dictated by an evolutionary path, and which path appears to be one that affords possibilities that are not unlimited.

Despite this, the outlines given in Corpus Nine Thirteen, especially those pertaining the stages of a commune member, could use more specific details. This could be, perhaps, done through exemplification and even through story-telling, in order to project a picture that could be emulated as one would an archetype; such stories could become the archetypes of Nexion Nine Thirteen, rather than the unclear dialectical Cyborg Mythos. The Cyborg Mythos itself is more of a very brief, sci-fi-esque picture with a Soviet-specific interpretation of dialectical materialism (a pseudo-scientific ideological simplification of the earlier materialist philosophy), than it is a complete proposition in its own right.

§ Wasting Resources

Starting with section 3, ‘N913 Science and Philosophy’, the document eventually descends, most clearly when arriving at sub-section 3.4,  into something that is less of a proposal and a reactionary comment on ONA. This contrasts starkly with the aloof and rich proposition from the earlier sections, especially as the discussion turns quickly from what one would consider ‘probably actual ONA people’ to those simply criticizing people on the Internet. Diverting attention from the concrete and lofty goals in the shape of general community rules and education guidelines, to a defense of Nexion Nine Thirteen. It should be remembered that if their document is written for those of us who are not really familiar or care for the bickering, and especially for future generations, nobody is going to know, remember or care about the 600 Club or other posers.

By diverting such a large portion of an otherwise serious document to an almost casual criticism of entirely temporal affairs (commercialization of ONA groups, accusations by non-serious practitioners, negative rants that constantly turns towards self-reference), and devoting a considerable space to the latter, the overall quality is lessened and the focus is pulled away from what is initially an Aeonic vision. It would make much more sense to do away with the current Section 3 as a whole, place essential extracts from the main points on definitions in an appendix, and keep Section 4 as a main, originating body of reflections. Moreover, because section 4 contains ‘historical documents’ which seem to demonstrate the origin of the postures of Nexion 913, it would make sense to move these to an earlier position, allowing the practical propositions on tribal organization of life stages to fall towards the end in a from-theory-to-praxis type of scheme.

Section 4 is the clearest and carries the most weight, probably because it is a selection of outstanding texts (at least in appearance). They are instigating, inspiring and full of information, which makes them much more than the rants of Section 3. The difference lies is that Section 4 discussions are far more relevant as they exemplify and extrapolate, and so are far more philosophical than those that bear that title in Section 3. There is, furthermore, a strong link between Section 2 and Section 4, both in continuity of thought, sobriety and relevance, which should be capitalized upon and further expanded into more detailed and concrete practical outlines.

§ Exoterizations of the Esoteric

As a further note, it is appropriate here to at least mention a certain malady that appears to affect the tones in which certain nexions project themselves on an exoteric level, at least on the Internet. Exoteric presentations are reflections of Esoteric depths, the concretion of apprehensions and intuitions understood and brought under a manner of order, and which is represented by the Apollo-Dionysus symbolization of the infamous Friedrich Nietzsche. The relationship between the two is strong, as one realizes that they are inherently interdependent, rather than being simply the ‘inside’ and the ‘outside’ of a fabricated structure (in contrast to an living organism, whose exterior matches internal states, and whose exterior has as much impact on its interior as the latter has on the former).

Proper esotericism, it would seem,  is a double edged sword, which hides as much as it reveals, and whose revelation cannot be unbound from its hiding. That is to say, it is the layers of exoteric exposition which themselves constitute the symbolic graduation of the esoteric essence. It does not, and should not, need to be explained, since the explanations themselves incur a debasing, a reduction and almost certainly a distortion of the esoteric essence. There lies the connection with the practical, with direct experience, and the putting together of the pieces of existence and reality “beyond denotatum“.

When, therefore, the different analyses of practitioners or occult commentators take issue with the symbols used by ONA, with the sketchiness of its apparent design, they seem to do so from a purely exoteric perspective. That is to say, not as exoteric linking to esoteric and concretely revealing fault or mistake, but as exoteric as pure appearance of symbols in a catalogue. Discussions on ONA names, stories, rituals, etc. end up being reduced and compressed into what feels tangible. Such a proclivity appears to be predominantly American, and which proclivity leads many towards dialectical materialism. In lieu of the truly unspoken, unspeakable mystical experience, the average American mentality seeks this tangibility because American culture lacks the essence of said experience: it needs the theatrical, which is an exoteric form, and confuses it with the esoteric essence itself. It ignores that the mystical, the esoteric, is not the fireworks of the symbols but the every-day, instant-to-instant living through this existence.

The problem with this materialism is that it is itself a reduction of idealism, and whose relation is very much like that of pathetic Humanist values that clearly stem from Christian dogma. The situation in the latter case is that when atheism arrives at the door under the flag of Humanism, it does away with dogma but retains all the idealistic mumbo-jumbo and is forced to justify it through materialist means. That is to say, where dogma caused value, dogma was removed but value was retained as if it were a given, thereby causing the necessity of making all sorts of excuses for the maintenance of the value. The illusion lies in thinking that because materialist, because only looking for tangibility, the explanation is scientific; through such misconception is pseudo-science born.

Something similar appears happen with de-esotericized interpretations of the ONA, which do not seem to comprehend that ONA proposes methods that develop the individual but also dissolve interpretations of reality in favor of a constant immediate apprehension of the same. Thus, while a method of confrontation and self-challenge may be to adopt the aforementioned Soviet denotatum, to turn it into a conclusion implies the falling into the trap of its indirect apprehension of reality. The method is confused with the goal, and a same ghost-dogma-to-value interplay occurs where the “sovietization” of the mind becomes not a door and an exoteric presentation of the esoteric anti-dote, but the reductionist end-point.

§ Intrinsic Self-Culling Design of the ONA

 Such a confusion in great numbers is one of the stated purposes of the Labyrinthos Mythologicusand it is what makes it inherently elitist at every level. That is to say, it is not elitist because it brags or because there is an authority denying entry, but because it asks from the practitioner a wide variety of abilities, at least in potential, and the willingness to develop them through hard work. Some of these are stated explicitly, and others are required by the sheer complexity or lack of explanations of certain things, which end up pushing the seriously interested practitioner to find ways, bridge gaps, interpret and discover his own unique way. Being unable to do so, either out of incompetence or mental intransigence, is to be culled by the design of the ONA, or to be culled out of the loop by one’s own mediocrity, incapacity or emotional blockage and blinding (often the case among clever occultists).

From its inception, the Seven-Fold Way was intended to see most fail, to see most crumble under pressure, by a reluctance to try again, by carelessness leading to mental or physical injury or destruction. It should be clear to any objective and intelligent student of the materials (not to speak to a practitioner, I presume) that personal discernment is the foremost of all ONA requirements, once a holistic and balanced view of its rather wide assortment of ideas throughout the decades has been at least partially digested. To even suggest that the failure of many (most?) ONA would-be initiates is a sign of failure of the system, or to suppose that the bickering between ONA-inspired/derived groups implies an alarming state of affairs threatening to take it down, is to not to be able to see beyond the proverbial nose.

As far as one can tell, the Seven-Fold Way was meant to be not only highly individualistic and mutable, because of its framework for local and personal adaptation, but for the same reason disconnected and anarchic as seeds. That is to say, ONA nexions need not be brothers, nor should they need to maintain communication at all, especially if after a certain period of time Adepts had already been disseminated geographically after an initial round of tutelage from the origin, as it were. As the original proponents of the Seven-Fold Way sort of said, the worth or value or applicability of the system will only be proven if it eventually reaches its Aeonic goals. To say this goal, the initial stages of which require centuries and generations after generations of Adepts, has been thwarted because certain groups crumble, is to not understand the implications of what is being said. While there is at least one Master, or while the corpus’ materials can interact with human minds to produce Adepts and the information is available where there is potential, there exists the hope that a certain causal iteration of the ONA presents itself that can eventually lead towards the accomplishment of said Aeonic goals.

Friedrich Nietzsche Ecce homo

§ Humour

Humour chracterises much of Nietzsche’s writing, always allowing himself to laugh rather than grow angry at anything. One can see him prancing around, smashing lilies underfoot, uncaring of what sacred cows he throws dirt on. But there is always a reason behind everything he says in this tone, even though it might not be explicitly stated around the infringing statement, and must instead be figured out by the audience from the afterthoughts of the context as a whole.

Humour prevents one from falling into the stagnation that comes about as a result of unyielding emotional obsession with issues under discussion; light feet allow the un-German germanic thinker1 to always move on as if without greater consequence. Some have considered Nietzsche to be a “thoroughly irresponsible thinker”, because the norm of the (superficially) sanitised West is to tip-toe around everything hypocritically while sacrificing those around in order to feel better. Nietzsche says what needs to be said, by transmitting the bare truth as he sees it, divested from personal desires and simply as it presents itself.

Humour also allows for an easy way through honesty, avoiding being chocked with the grave seriousness that his statements are bound to instill in whoever hears or read or heard him. That is not to say that Nietzsche detracts from their importance, but that he can by applying to a humourous mood treat them efficiently, with an agile mind and without reservations.

§ Pride and Earnestness

Nietzsche has always embraced a healthy, flexible pride which has been misrepresented more often than not, and perhaps by those who judge others by their own limitations. This is a pride that is sure of the individual’s worth, not as a mantra, but as a plain recognition of proficient abilities, thus of worth and reach. It is also a pride which may appear to fall into the trap of ego-bloating, but the latter is soon understood as device rather than as the shield and justification of weaker fatalist minds of today.

In contrast with the Socratic method of covert insubordination and dishonest double-facing, Nietzsche chooses the way of open dissent. This dissent is, moreover, wielded as a weapon rather than becoming an all-consuming end in itself —In this lies the greatest difference between prophets with a mission, like Nietzsche’s Zarathustra, and the rebels without a transcendent cause which plague a modernist landscape onto which they project all manner of self-justifications.

Nietzsche never concedes to having to justifying himself; he presents, he elaborates, and the burden of going beyond prejudices is left to the reader, who has to learn of the point of view of the thinker. This has actually proven to be too much for most people, and where he is not outright rejected as heretic against everything, he is wrongfully appropriated into camps where he does not belong.

At the very bottom of it all, under all his witty prose and rhythmic expression, lies the hard content —the actual proposition. Most people, even professionals, seem to get stuck in the outer layers, trapped in whatever their own ego cannot let go, or whatever makes it feel larger —the trap of Nietzschean literature. The essence of Nietzsche’s thought is highly impersonal, though stated unapologetically in a very personal tone and idiosyncratic expression.


1 While Nietzsche’s allusions to a Polish nobility descent can be taken as his exemplification of an illustration of freedom from morality through appropriation, contrary to what he despised in contemporary German culture; however, Nietzsche was thoroughly German. Nietzsche detested German idealism, and probably ran in the contrary direction to find in the lack of accountability of the Polish nobility —and probably self-interested individualism— an extreme symbol for his utter rejection of idealism.

Carlos Castañeda Viaje a Ixtlán

Supe acerca de esta valiosa obra por medio del caballero A.N., quien tuvo la gracia de recomendarla como instrumental en un cambio severo de mentalidad. Afortunadamente, los cambios sugeridos y experiencias básicas no me eran ajenas, por lo cual la obra cayó en tierra fértil y saludable para una interpretación realista y sana, sin descartar o restar por esto las posibilidades más extremas…

§ Lo relevante

El Viaje a Ixtlán, de Carlos Castañeda, trata de un estudiante universitario quien llega a buscar a un viejo indio, con fama de brujo y vagabundo, para obtener más acerca de plantas con propiedades psicotrópicas. La historia se complica cuando la persona que encuentra no es la que esperaba, en más de un sentido. Sin embargo, Don Juan, el brujo, no es ni el borracho de mente débil que el pensaba, pero tampoco es una persona predecible en lo mínimo.

La forma intrigante en que el brujo le comunica pequeños datos al joven Carlos, al mismo tiempo que esquiva los intentos del estudiante por controlar la interacción o cualquiera de las situaciones, llevan a una serie de sesiones de aprendizaje interno y realización que confirman al joven como un aprendiz del viejo.

 A muchas personas les parece incomodar el no tener certeza de saber si el cuento relatado en Viaje a Ixtlán es verídico. Parecen querer aferrarse a una historia fascinante en lugar de leer entre líneas o, más difícil aún, seguir las directivas explícitas de Don Juan para hacer cambios reales y drásticos dentro de la vida de uno. La razón por esto quizás sea que la mayoría siempre esta buscando una ilusión más a través de la cual escapar de sus miserables vidas, y no la manera en la cual una acción decisiva.

Una nueva manera de ver y comportarse en la vida necesita una interrupción del flujo de lo usual y por medio de voluntad propia desatarse en una dirección totalmente distinta. Se puede así transformar la vida propia de tal manera en que la fantasía como tal se vuelve innecesaria, y las historias tienen todas un valor de moraleja e inspiración se conectan directamente con la realidad a través del entendimiento.

§ Lecciones

La mayor parte de la obra en cuestión contiene técnicas de enfoque, meditación, así como lecciones de conducta y formas de pensar; la efectividad de tales no tiene nada que ver con la veracidad del evento en el diario de Castañeda, pues las situaciones relatadas tienen como objeto ser nada más un marco accesible para la transmisión del conocimiento. Quienes no puedan ver más allá de este punto se cuentan a sí mismos como incapaces de recibir dichas lecciones, y así se auto proclaman no merecedores del contenido, atascándose en el primero de varios retos intrínsecos a toda enseñanza esotérica.

Las prácticas sugeridas podrán resultarles extrañas y hasta un poco cómicas al lector común, pero quien tiene a la acción y tiene una mente curiosa por naturaleza no dudara en prestarles atención con la intención de sacar algo de provecho. Además le enseña Don Juan a Carlos las que podríamos llamar técnicas de aprehensión: formas de alterar la percepción del mundo a distintos niveles del proceso cognitivo, y sin la necesidad de agentes alucinantes. En especial se estresa el poder dejar de lado las formas de percibir el mundo ya aprendidas (llamadas ‘esquemas’ en psicología cognitiva moderna), para comenzar a desatar areas de percepción que normalmente el individuo no utiliza, y de las que quizás ni siquiera esté al tanto.

Lo importante para quien entiende el valor de dichas técnicas no es la fascinación de la experiencia nada más, especialmente en lo que concierne a su carácter mágico, por así llamarlo. Más bien, en la contemplación y subsecuente absorción de los elementos de la experiencia alterada en sí. Don Juan enfatiza una forma de vida, cuya actitud y reglas personales el delinea bajo el arquetipo del guerrero, y que esencialmente se basa en el hacer cada cosa, por más pequeña que sea, con propósito e intención en mente, haciéndose responsable por el uso más pequeño de cada momento y movimiento en consciencia de que nuestras vidas mortales son cortas.

Finalmente, el primer y último concepto, el cual se verá como fundamento y asimismo como resultado de todo el esfuerzo, es lo que Castañeda llama parar el mundo. Algo demás extraño para quien no está acostumbrado a una concepción esotérica de lo místico —el aprendizaje esotérico tiene bases racionales y lógicas, haciendo uso de toda clase de prácticas y formas de expresión con el objetivo de ocasionar una experiencia interna que lleve a cierta comprensión. Al detener el flujo de imágenes del mundo que habitamos, en la manera en la que estamos acostumbrados a percibirlo, se nos facilita entonces la alteración de nuestros pensamientos con respecto a esta, efectivamente vislumbrando puertas a otros mundos…

Jane Austen Pride and Prejudice

§ Feminine subtlety

Without falling into crass prejudices, we may observe that women are very often more sensitive to a whole range of human emotions and details than men are; to be more precise, women are aware things in a way in which men generally cannot readily comprehend without a rationalization of some kind. Rather than being a weakness as many a narrow-minded individual would suggest, it implies a different set of strengths; these are utilized by Jane Austen in the writing of a novel that is timeless in its essence, even if dressed in the garments corresponding to a certain time period.

Following from that same thought, we may describe Pride and Prejudice as a very feminine novel. And although some would think that such a remark conceals a derogatory intent, it is only an observation of nature. The ways in which situations are developed and, perhaps even more importantly, the way in which they are treated as perceptions of the main character, display that dangerous, double-edged intuition that swings the nuanced feminine sensitivity towards love-or-hate valuations.

It should also be mentioned that Jane Austen is not just any woman writer, but a very smart one who does not need the mention of her particular sex to be raised into the pantheon which she so rightfully inhabits. To place her in a list of ‘woman writers’ per se is more of an insult to someone of her stature, for she needs no special treatment (no ‘affirmative action’) in order to be recognised as one of the greatest.

§ Introspection

In order to not spoil the story, and because this is not the point of this commentary, we will not provide a sketch of the story. However, a few bits of information will not be out of place to give context to the comments themselves. The story places at its center Elizabeth Bennet, a young lady of uncommon sagacity and a somewhat melancholic predisposition. The relative point of reference character of the story is a certain Mr. Darcy, a taciturn individual more prone to maintaining a prideful distance from those around him.

A class or two in social strata separate them, not only through wealth but also in that the latter is part of the nobility, adding to the complexity of their interaction. Moreover, where the one is flexible the other in inflexible; where one is prudent and respectful, the other is unmoved by the sensibilities of the general public. Their first encounters leave an impact of dissimilar character, though equal magnitude, on each others’ minds. The story’s underlying knot comes about smoothly, as each individual is drawn towards each other through the arousal of challenging emotions that run a course contrary to their inner norm.

 From the outside, and in the usual appreciation of the story, it may seem obvious to relate the title of the book to the attitudes with which one associates Mr. Darcy. Less often mentioned, because not as obvious, is the fact that the pride and prejudice of Ms. Bennet towards Mr. Darcy is, in fact, at least as grave as his. A more nuanced diplomat, the witty and aloof Elizabeth Bennet often escapes our judgement, despite her suffering from the same malady as her male counterpart.

And it is because we see far less of his thought process than hers, except as a revelation towards the end of the story, that we may find, as a logical conclusion, that Jane Austen’s truest intention lay in making an example of the masterfully buried, emotional transformation of Ms. Bennet, rather than that of Mr. Darcy.

Having finished reading the book, one might observe that upon their meeting early on in the story, Mr. Darcy began a process caused by his meeting of ‘Eliza’ resulting in a severe self-evaluation and effort to improve on the deficiencies she made known to him in the most unapologetic manner. Our main character, on the other hand, becomes deeply ensconced in her determination to place blame and disdain upon the shoulders of an individual whom she knows only in passing and by the references of others. It is only upon the gradual discovery of his noble actions that she learns that he is not who she thought.

§ A timeless parable

To the attentive and sensible reader, it should also be apparent that the moral of the story is an unstated call to learn about people through our own personal knowing of them through time and within context, and not merely to form images based on first impressions and rumors. The idea becomes more obvious in light of the parallel unraveling of the Wickham knot, whose initial reception as a charming man leads everyone to confuse the all-round agreeable demeanor that he artfully projects with character and moral worth.

Essentially, this is the story of two exceptional individuals coming together in a gradual discovery of their imperfection, and their eventual triumph in not only surrendering to self-honesty, but in rising up to the challenge of meaningful learning. This is not, however, a tale of social class merging or mobility, as simpler and more ideologically-inclined minds of the intellectually bankrupt leftist camp often suggest. Instead, we may see through the difficulty, that the story emphasizes the value of prudence and decisiveness in action, rather than glorifies exceptionalism or maverick daring per se.

To come back to our first and perhaps most important point: Pride and Prejudice is most valuable where it is most subtle; for it is in these underlying and overarching concepts, which Jane Austen made only aurally perceivable, as it were, that we find the richer gems under layers of wit and more transient matters. There is much that is not said, much that is only implied, but it is by the echoes that resonate in one’s soul, beyond any direct link with the story, that the masterful author drives her deepest rapier-thrust.

Friedrich Nietzsche Beyond Good and Evil

§ An inscrutable thinker

To begin with, and despite the title of the section under which this article is posted, this is not a review, and perhaps not even a commentary on this great work, but rather a series of thoughts around impressions of it held by several groups, in contrast to what may be a more accurate consideration of the man in question and his work. It seems that all that is needed to claim Nietzsche’s ideas as support for an ideological stance is to have somewhat of a thick skin or simply be alright with blunt criticism of anything one disagrees with. The interesting thing about Nietzsche is that he is at once glorified and vilified by people with widely differing ideologies across the full spectrum, with the exception of those explicitly following a Judeo-Christian kind defense of the weak, the mediocre and anything “human, all too human”.

Atheists claim him as one of their own, as they superficially read his words and take them to mean that Nietzsche was the highest kind of independent mind there was. In truth, Nietzsche can be seen criticizing both the dogmatic religious and the modern hubris of the modern atheist, even if he does not name each specifically and in quite such words. The attention of his sledge hammer is directed most of all to the flowering atheism and scientism that was taking Europe by storm at the time of his writing Beyond Good and Evil, and which atheism (or at least crypto-atheism disguised as a kind of philosophical pantheism) and scientism has since become the norm among the educated, and especially among the liberal-minded. Nietzsche dispenses as much injury upon the religious as upon the anti-religious. What he argued for was not the absence of a morality or a tradition, but the distinction between qualities of it, and their origin.

There is MASTER-MORALITY and SLAVE-MORALITY,—I would at once add, however, that in all higher and mixed civilizations, there are also attempts at the reconciliation of the two moralities, but one finds still oftener the confusion and mutual misunderstanding of them, indeed sometimes their close juxtaposition—even in the same man, within one soul.

Aristocrats claim him, even though he devotes large portions of his thought to demolishing any claims of nobility that modern aristocrats might still hold on to. The nobility to which Nietzsche so often alludes is one that is proven through spirit and resulting action thereof: that is, the Will; the Will to Life and Power (alluded to here in the sense that Gwendolyn Taunton has exposed in the past1). His is a nobility that self-creates through this Will, and whose decisions are based upon results and high aims with a vision of centuries, and which does not rest upon vainglorious pride, but rather the question of how to improve. This nobility, however, does reserve a right to determine notions of what should be or what should not be, and there lies the difference between literal nobility, of which Nietzsche speaks, and the allegorical nobility which the humanist modern man would like to believe in.

Purists, and National Socialist types would cringe if they would have actually studied Nietzsche. For, while he deals a significant amount of damage to the Jew, enough to actually garner enough merit to be awarded the title of “anti-semite” he also gives them credit where it is deserved in a manner not unlike Hitler in Mein Kampf, actually, though with different aims and perhaps coming to different practical conclusions. The nobility of action, which was that of a created spirit, could perhaps be better aligned with Julius Evola’s nobility of the spirit, which was not independent of blood but rather worked through and above it in a supra-eugenic manner.

It stands to reason that the more powerful and strongly marked types of new Germanism could enter into relation with the Jews with the least hesitation, for instance, the nobleman officer from the Prussian border: it would be interesting in many ways to see whether the genius for money and patience (and especially some intellect and intellectuality — sadly lacking in the place referred to) could not in addition be annexed and trained to the hereditary art of commanding and obeying — for both of which the country in question has now a classic reputation.

Anarchists claim him, even though he clearly believes only an incredibly small percentage of the population can be truly free, as a result of innate abilities that not all possess and the opportunities to develop them. Rather than push towards the idea of a world where every individual is completely independent, a natural hierarchy is deemed by Nietzsche as inevitable, whatever social constructs humans might like to dream on about. The roots for these lie deep in our nature and in Nature, and attempting to change them is usually a path towards self-annihilation, and an overall sentiment that is anathema to Life itself.

“We truthful ones”—the nobility in ancient Greece called themselves. It is obvious that everywhere the designations of moral value were at first applied to MEN; and were only derivatively and at a later period applied to ACTIONS.

It is then also common to hear people who in their youth upheld Nietzsche as a pillar of their own ideology, only to later reject what they thought his philosophy consisted of, on the basis of them changing the emphasis and focus of their own narrow-minded understanding. The former anti-religious communist becomes a progressive advocate of combinatorics chaos theory and real politik in an attempt to out-intellectualize the philosopher, while of course, distancing himself from the word ‘intellectual’, even as he poses as one. The former modern aristocrat finds the truth about the depth of corrupt modernity and so turns against the philosopher as if he were part of this, and as if tradition as the answer were wholly incompatible with the ideas of Nietzsche. Each of them have only moved from one misapprehension into another, without ever actually having captured the essence of Nietzsche’s thought.

What is he really about, then? Nietzsche was, in fact, terribly honest and direct, even though people seem to insist upon reading him in the most cryptic of ways, perhaps in an attempt to validate themselves and avoid what he was actually urging humanity towards. In truth, it is quite difficult to finish creating a personal picture of Nietzsche, because one has to read his particular takes on so many things before one can even begin to glimpse what his stated proposal of the Übermensch actually entails. The statement “beyond good and evil” entails precisely what it seems to state, rather than an allegorical turn of phrase, a state in which the superior individual does not concern itself with dichotomies and labels, and rather finds the reality of self-determined action beyond them. Since the great majority of humanity functions through and lives by these symbols, faiths and abstractions, the immediate reality, and more importantly, the patterns and not the appearances that constitute this reality2, to which Nietzsche constantly refers eludes them every time as they refuse to see what is in front of them in favor of their own construct thereof.


1 “To Nietzsche, the figure of Dionysus is the supreme affirmation of life, the instinct and the Will to Power, with the Will to Power being an expression of the Will to Life and Truth at its highest exaltation.” —Gwendolyn Taunton, ‘The Black Sun’, Primordial Traditions, Vol I.

2 A notion elegantly and concisely explained by Brett Stevens in his book Nihilism, as a condensation of Nietzsche, Spinoza and Plato, perhaps even through the digestion of others.

Barry Cooper Beethoven

barry-cooper-beethovenBarry Cooper proposes in this medium-sized biography to give us a picture of Beethoven through a study of his music as the central theme of the composer’s life. In part, this is an endeavour to correct the many vituperous and fanciful biographies and commentary that became fashion after the middle of the 20th century to denigrate any historical European figure that might pose as a kind of hero; such dirty tactics often employed cryptic Freudian readings and other such magical means of divining colorful thoughts shaped more according to the writers of such nonsense than to what we could, in fact, confirm or see clearly in the object of their decadent trains of thought.

What Cooper shows us is he portrait of a genius of a composer along with all the quirks and vulnerabilities that Beethoven suffered from. We are shown his idealistic ramblings and acts, from a well-meaning but also quite believable point of view. For the music enthusiast, the passion that Cooper transmits along with the copious yet not overbearing amount of technical details and descriptions is more than a delight, it is the concretion of the figure of the composer who gives his life for higher art; and in so doing, someone like Beethoven crafted works that are either immortal, or at least the future benchmark for Western classical music.

An impartial reader might also, however, be drawn to notice the negative effects of such an imbalanced asceticism, which suffered from such neglect on part of Beethoven towards so great portions of his life and being that one might contend whether he was actually a genius or simply an obsessive nerd whose whole ego rested on his musical accomplishment. At least ‘equally great’ composers such as Johann Sebastian Bach (which I am inclined to consider superior as a whole) certainly did not destroy or neglect their lives as a kind of payment; rather, greater artists seem to live a life of nurture and an impulse away from their natural indulgence and sensitivity towards maturity to some extent (see Sibelius, for instance).

Among the things that Groome does not hide from us, is the great emotional immaturity that Beethoven always displayed, and that he at least recognized as a part of himself, thought he may perhaps not have called it immaturity or indeed a completely negative trait. The music of Beethoven is the technical peak of Western European classical tradition in music, and it achieves such a feat by a brutal dedication by the composer who virtually gave his life for such an immortality of name. His dreams aligned with a kind of Masonic worship of the quasi-gnostic Godhead, and an ignorant artist’s dreams of human equality and what not (which superficiality can be observed in his changed dedication of his 3rd Symphony). A great work he left, but a poor example of a life well-lived.

David Groome An Introduction to Cognitive Psychology


Psychology as a scientific endeavor is not a particular interest of mine, but rather I see it as a necessary means to several ends, one of which is simply the understanding of the relationship between human beings and reality. What is interesting and revealing is how some theories of mind have come to be supported by observed fact, even though this does not necessarily ‘prove’ them in the scientific sense of the word (scientific theories are never proven, they’re only continually not disproven, as Karl Popper would say).

Mandler’s organisation theory suggests that memory is structured into a semantic network of related items, and accessing each item activates the whole network.

—p. 170, in Chapter 6: ‘Long-term memory’. Reference: Mandler, G. (2011). From association to organisation. Psychological Science, 20, 232-235.

What is fascinating about cognitive psychology, as presented by Groome, is that it attempts to bring all methods under the most scientific, and thus impartial and objective, approach that will look for physical/biological parallels and observable events of complex but distinguishable aspects of the mind.

Even very early in the visual system there appear to be (at least) two basic distinct streams of information flowing back from the retina (Shapley, 1995). These streams are referred to as the parvocellular and magnocellular (…) These pathways carry information back to the primary visual cortex. (…) [Then] the visual infrmation is maintained in (at least) two distinct streams. One stream is termed the ventral stream and leads to inferotemporal cortex and the other, leading to parietal cortex, is known as the dorsal stream.

—p. 46, in ‘The Difference Between Sensation and Perception’. Reference: Shapley, R. (1995). Parallel neural pathways and visual function. In M.S. Gazzaniga (ed.), The Cognitive Neurosciences (pp. 315-324). Cambridge, MA: MIT Press.

It should be by now evident, to those with a certain independence of mind, self-honesty and a realist logic, that most people live their lives in illusion; this statement can be extended and made specific by saying that a greater part of people’s perceptions and memories are at least distorted, if not outright fabrications. This has to do with the capacity for reception and then the host of factors that affect the storage and subsequent retrievals of memory.

Bartlett concluded that subjects tended to rationalise the story to make it fit in with their own expectations, based on their own experience and understanding of the world [schema].

—P. 161, in Chapter 6: ‘Long-term memory’, reference: Bartlett, F.C. (1992), Remembering, Cambridge Press University.

The beauty of a scientific endeavor such as the practical study of cognitive psychology is that it can show us this is demonstrable in terms of the complex systems of sensation and perception, and the manner in which they are constantly liable to frequent and irredeemable distortion. What was most interesting to me as I read the early chapters, was how much, to my mind and limited understanding of what little I was able to grasp of Critique of Pure Reason, the modern theory of psychology in its most refined and scientific carrying out corroborated more than a few of Kant’s philosophical derivations about the mind and its limits.

Sensation will be considered to be the ‘raw’ bottom-up input from the senses, and perception will be considered to be the end result of the processing of that sensory material within the visual system.

—p.36, in ‘The Difference Between Sensation and Perception’

§ History and Human Fallibility

For better or for worse, in today’s world it is history, and certain narratives of it, which shape our conception of reality, with some degree also relying on a politicized interpretation of scientific research. Hence, it makes sense to concentrate on the perception of the world as a whole from the case of the recording of what we know as history and its subsequent retelling, supposed confirmation and utterly-unscientific moral/cultural judgement.

There is a very good reason why eye-witness accounts are the lowest and most distrusted form of evidence in a modern court of law worth its salt: not only can eye-witnesses be convinced to say anything, either by others or by themselves, but human impression and memory itself is known to be so fallible and prone to distortion that very little stock can be placed on it, in general.

Di Lollo et al. (2000) demonstrated that changing one stimulus rapidly for another disrupted processing of the first stimulus, a process referred to as masking.

—p. 43, in ‘The Difference Between Sensation and Perception’. Reference: Di Lollo, V., Enns, J.T. and Rensink, R.A. (2000). Competition for consciousness among visual events: The psychophysics of reentrant visual processes. Journal of Experimental Psychology: General, 129 (4), 481-507.

Most of what we consider history, however, boils down to eyewitness accounts of people with preconceived ideas, or opinions and judgement arising later. Where we may find some physical evidence indicating a series of possibilities, historical narrative is, most of the time, based on the greatly distorted view of an interested party. The historian himself, moreover, usually spouses a certain narrative himself and is never a truly neutral and impartial agent.

Distortion of eyewitness testimony by previous schemas has also been investigated, (…), memory was likely to be distorted for any events they had witnessed which were inconsistent with their previous knowledge and schemas.

—p. 164, in Chapter 6:’Long-term memory’, reference: Tuckey, M.R. and Brewer, N. (2003). How schemas affect eyewitness memory over repeated retrieval attempts. Applied Cognitive Psychology, 17, 785-800.

One would think that historians have taken serious account of this already throughout the 20th century, but the truth of the matter is that, for all their so-called ‘corroboration tactics’, their conclusions and opinions always remain their sole judgement of situations that at best could be considered murky. This is how, even today, there is a great divide in opinions, among scholars, about the nature of the series of events that we know today as The Crusades. For the major events, even in recent history, such as the two World Wars for instance, very little besides specific events such as major battles or troop and logistic movements are actually verifiable, and only up to a certain degree. All else is affected by trauma, propaganda, prejudice or outright lies that are spread by rumor and become consensus and which consensus forms the basic material that historians study: their ‘truth’ amounts to whatever the documents of some people said they saw.

Context reinstatement is only effective when the participant is paying attention to their surroundings, and its effects may be masked by distraction or stress.

—p.176, in Chapter 6: ‘Long-term memory’. Reference: Thompson, L.A., Williams, K.L., L’Esperance, P.R. and Cornelius, J. (2001). Context-dependent memory under stressful conditions: the case of skydiving. Human Factors, 43, 611-619.

When asked to recall autobiographical events from earlier in their lives, people in a sad or depressed mood tend to recall a disproportionate number of sad and depressing events…

—p. 177, in Chapter 6: ‘Long-term memory’. Reference: Miranda, R. and Kihlstrom, J.F. (2005). Mood congruence in childhood and recent autobiographical memory. Cognition and Emotion, 19, 981-988.

It has been discovered that practising the retrieval of a memory trace not only strengthens that trace, it also apparently inhibits the retrieval of rival memory traces.

—p. 187, in Chapter 6: ‘Long-term memory’. Anderson, M.C., Bjork, R.A. and Bjork, E.L. (1994). Remembering can cause forgetting: Retrieval dynamics in long-term memory. Journal of Experimental Psychology: Learning, Memory and Cognition, 20, 1063-1087.

…there is evidence that people are able to deliberately suppress a memory if instructed to do so, and this is assumed to involve effortful and conscious processing.

—p. 190,  in Chapter 6: ‘Long-term memory’. Barnier, A.J., Conway, M.A., Mayoh, L. and Speyer, J. (2007). Directed forgetting of recently recalled autobiographical memories. Journal of Experimental Psychology: General, 136, 301-322.

For all intents and purposes, the greater fallibility of the historian himself comes into play when he judges the sparse accounts; which are by no means actual evidence of anything except a consensus that may arise from a variety of situations, non of which actually means things actually happened as claimed. The more scientific approach is to, of course, only submit to the highest level of verification and the highest forensic standards. Some cross-verification works: two or more truly and completely independent sources stating the exact same details. But this last is very rare in history.

Many experts argue that most recovered memories are actually false memories. —p. 378

Highly emotional states, both negative and positive, impair deductive reasoning. —p.395

§ All in all

 Groome’s book is a gold mine for those wishing to understand why the field of History is such a fickle area of study that is only supported by the political inclinations of the status quo and society’s religious respect for academic figures. Studies in amnesia, significant memory distortion and how common it is, disorders of cognition, witness manipulation and more are included in the book if only as ways to discuss the introduction to the scientific studies.

There is more actual history to be learnt from archeaologists with a bent for the chemical sciences than from so-called Historians, which we might be better off comparing to paper-research-based story-tellers. So much rides on this fanciful story-telling that the status quo will always go out of its way to create ‘educational’ campaigns, propaganda and even laws to protect the myths that shape a certain directed ‘reality’.

False memory studies offer a possible explanation of the way that recovered memories, or at least some of them, could have been created by misinformation and possibly even by the therapeutic process itself.

—p.199,  in Chapter 6: ‘Long-term memory’.

  • Reference 1: Loftus, E.F., and Davis, D. (2006). Recovered Memories.. Annual Review of Clinical Psychology, 2, 469-498.
  • Reference 2: Geraerts, E. Schooker, B.J., Merckelbach, H., Jelicic, M., Hauer, B.J., and Ambadar, Z. (2007). The reality of recovered memories: corroborating continuous and discontinuous memories of childhood sexual abuse. Psychological Science, 18, 564-568.

[M]ost judges have little knowledge of research findings about eyewitness memory, and jurors know even less.

—p. 200,  in Chapter 6: ‘Long-term memory’. Reference: Benton, S. et al (2006). Eyewitness memory is still not common sense: Comparing jurors, judges and law enforcement to eyewitness experts. Applied Cognitive Psychology, 20, 115-129.

Marie Cachet Le Besoin d’Impossible

To begin with, we should make it clear that whatever is written here on the ideas proposed in Le Besoin d’Impossible by Marie Cachet are the sole interpretation in the understanding of this reader. French is not my strong suit, though it is manageable in writing, and though Cachet’s propositions are set forth in a very formal and logical manner, metaphysical treatises are not known for their accessibility. That said, I am glad to have been able to make it through with a dictionary in hand and a resonance with many of the ideas being put forth, especially towards the end.

It should be clear that this is but a casual, and rather short, commentary on and an emphatic recommendation of the book; the book is short but dense, and is designed to take the reader step by step in logical derivations. It is not precisely a ‘fun’ read, for it is straight up metaphysics, but it does make some bold and interesting points as part of the journey of reason it takes the reader on. If I have misunderstood, I hope the reader and Marie Cachet will forgive me; on my part, I also try to elaborate my own thoughts on this wonderful book.

It is also worth mentioning that upon finishing this book, it struck me that it is actually an excellent formal companion to Varg Vikernes’ Reflections on European Mythology and Polytheism, also published in 2016. Besides that, it seemed to me like the remarks of Cachet towards the end of her book pertaining artistic creation and the ‘temporalization’ of the Eternal in them were an excellent descriptor of the whole intent of Burzum‘s music.

§ The Need for Transcendence

   The main idea of Le Besoin d’Impossible is that humans not only have a predisposition towards the need of finding meaning in the things they do and their life as a whole, but are even hardwired to do so. That means that the moment they find themselves in a position where all transcendent ideas, such as religion, myth, and ideals in general, are taken away from them, they enter a cycle of despair. These ideas are understood beyond what moderns would refer to as ‘superstition’ or ‘mere beliefs’, and require the comprehension of a different mode of thought in a world where religion attains the character of the objective in the eyes of the individual.

The topic is rather well-suited for our modern world, in which a greater part of the population has fallen into this mode of thought; the lower way of life that cycles between the need to survive and the need to escape from the life of survival. Today, humankind believes it has been freed from what it sees as the chains of religion; in truth, it has only changed a kind of religion for another. When before it looked towards the gods and the priests, perhaps, now it looks towards the government and the science establishment. Whether people want to dispute the validity of such claims does not change the fact that people in general do treat these authorities as their new anchor for meaning and purpose.

 The book is divided into three parts in which it presents the claim, elaborates a metaphysical core of thought and thence presents a higher conclusion based the first two. Not deeming myself completely in command of the arguments, I will only briefly explain what each of the three chapters of the book were roughly about.

The first was an establishment of certain premises for the book, including the idea of despair as motivation in modern man to surrender to faith (concentrating on the Christian religion); how this also part of the entertainment humans look for to distract them from the desperation that arises from their own realization of how little they understand and have within themselves. The book necessarily starts from an accurate condemnation of Darwinist Evolution and Freudian Psychology as the companions of the Judeo-Christian faith as the main promoters of guilt and thence blind faith in modern man.

§ We live the Beauty of Eternity

The second chapter goes into a brief metaphysical exposition of the point of view that matter is all there is. That space may permeate matter but that there is no such thing as space without matter; furthermore, that time is the evolution (the change) of matter. This seems to be roughly put together with the Descartian idea of cogito ergo sum (something I was never convinced of, and now am sure is not valid —think hard enough on your own, or read Kant), to then, basically, put forth the idea that all there is for us to know is what is experienced. The latter I consider, perhaps, one of the weakest points in the book, if only because I digress with Descartes.

More interestingly, and arising from the trinity of existence in space, matter and time, is the idea of Eternity within each moment. Such a derivation needs but self-honesty and a logical, mentality stripped off sophistry and unnecessary convolutions that can see through to the bases and simple origins. The idea is that your recollection of the past is merely a present interpretation of reconstructions and hints of memory, the future that has not come to pass does not really exist, and so all that you really have is a continuous fluxion of states that we call the immediate present.

Since in that moment we are perceiving a finite bit of the total of existence, that is, we as finite beings are presencing the all that is, by our available means of perception, essentially infinite, we can say that Eternity, the Eternal, as a whole, is captured or peeked through in every waking moment. That is to say, the window is there, and we are living through it throughout or continued existence. The option to actually stop and witness it or to keep summoning the imagined past or the non-existent possible set of future situations is a decision. The door is there, says Marie Cachet, and it is the individual who chooses to open it as much as he will, or to close it completely.

Le point de vue seul doit changer pour transposer le sujet humain et fini dans l’Éternité, le présent. En effet, le corps, ou même la conscience humaine, est fini(e) et limité(e), mais l’Éternité est bien présente, partout, et l’unique présent. Nous pouvons comparer l’accès de l’homme à l’Éternité à une porte que le sujet peut ouvrir plus ou moins ou fermer totalment.

§ Knowledge of the maze we tread

 As a direct consequence of the derivation of the accessibility of the Eternal in the experience of every conscious human being, the idea of divinity is discussed. Divinity as an amoral (as in lacking the idea of good and evil) state of what is and what permeates reality, as opposed to what humans project onto it. Our relationship to this Eternal, and to the Divine, would appear to lie in the degrees in which we are aware of it and in how we think of it or make use of it.

Its amoral —neutral, as Cachet says— nature in itself is uncaring in the human moral sense; and any distinctions lie only in how close we humans get to perceiving it as it is. Cachet wanted us, from the beginning of the book, to move away from the modern concept of subjective and objective as if they were dichotomies that represent what is real and what is imaginary. And so this ‘subjectively’ perceived divinity is ‘objetive’ in that it is a thing in itself, though perhaps not in the sense that modernity uses the term to signify ‘scientific material confirmability’, and must be approached through inner changes of oneself.

In tandem and as an introduction the concept of will is presented; the will not as a creator, but as the instrument that enables us to redirect and channel forth the Eternal —the infinite— into finite forms that are reproducible in one way or another. Will is also presented as the attraction between spaced out particles of the eternal, which through this separation and polarity create every kind of motion and ultimately represent love at both a higher and more earthly levels.1

The crown of the book, and of these beautiful derivations, is found in the arrival at the traditional idea of the labyrinth of life lived with a transcendental awareness; that in presencing the Eternal, and so connecting with the Divine in ourselves and in everything else, we may rise in that Present and contemplate the maze that life is; in so doing we descry the center of the maze, and so attain our own secret purpose and meaning.

Such words may appear as mere words to those who will not plunge into the depths on their own and need to be guided; but such a feat, and such a world, can only be attained and traveled to through that contemplation and by that stopping of time into essentially what is. To do so is an individual effort, and one that requires simply that one directs one’s senses; it is a simplifying towards what is always there, and away from the complex illusions that abstractions and hubris have created.


It bears mentioning that this idea echoes ancient Indian cosmogony, and Greek philosophy; both of these also find more obscure and esoteric correspondences in the incredibly ancient lore of Hyperborean Europe. More than a few serious works have been written on this topic, but a certain one should be referenced that touches on the traces of Scandinavian lore which can be found in Vedic lore with remains in certain vestiges in ancient Persia. These three constitute the main trilogy of ancient Aryan foundation, as I understand. The interested reader should refer to The Arctic Home of the Vedas, by Bal Gangadhar Tilak.

Knut Hamsun La Bendición de la Tierra

La Bendición de la Tierra es un historia relativamente sencilla en su planteamiento y presentación, pero con implicaciones y ramificaciones profundas. Es una historia acerca del triunfo del trabajo honesto, y la adquisición de tranquilidad espiritual y abundancia material a través de él. Por sobre todo, el autor enfatiza la libertad, independencia y venerable de quien trabaja la tierra con sus manos y lentamente edifica un valor extraído de la naturaleza mientras permanece en comunión con ella, sin abusarla ni explotarla.

El actor principal en la novela es Isak, un colono de mente sencilla de cierta manera, pero saludable y de visión emprendedora. Llega con casi nada a través del bosque y encuentra un claro que le parece adecuado para asentarse después de tomar en cuenta condiciones y distancias, recursos y otras características que lo definen. Comienza a trabajar la tierra, y duerme al lado de un árbol. Poco a poco, va construyendo una pequeña y humilde morada con sus propias manos. El poco fruto de sus manos lo usa para su provecho o para bajar a la aldea que se encuentra más abajo de la montaña para conseguir algunas herramientas y materiales que le ayuden en su cometido. El progreso es lento, y cada paso del camino presenta riesgos. Pero el toma precauciones y con prudencia continua su trabajo. Y así crece él, su sueño y el resultado de su esfuerzo.

La forma de narrar de Knut Hamsun puede parecer, de primeras a primeras, un poco delgada, pero el tiempo revela una fineza elegante que poco a poco va acumulando implicaciones y sensaciones en la mente del lector. Hamsun también tiene la costumbre de remarcar las esquinas y bordes de lo relevante, o indicar direcciones y generalidades, o piezas de un cuadro, dejando que la imaginación del lector llene el mundo con su propio poder y recursos. La presente obra se revela ligera y apacible, mas también rica y edificante.

La Bendición de la Tierra es una novela que nos muestra que la independencia está en la autosuficiencia, y que el mutuo beneficio está en la buena voluntad y cooperación de individuos. Sin embargo, esta autosuficiencia implica duro trabajo y el valor de enfrentar peligros. Asimismo se muestra implícito, al menos en mi interpretación, que sea como sea jamás estamos libres de los lazos que nos atan a otros seres humanos, siempre siendo necesaria nuestro sometimiento a algo o alguien más. Lo que nos libera es el trabajo con significado, los lazos a los que están a nuestro alrededor y quienes nos seguirán.

Tradition and Antitradition (RATMW 29)


Chapter 29

Tradition and Antitradition


Julius Evola posits that the most prominent remains of the spirituality of the Golden Age are found in the trail of Aryan traditions, although he also explains how this influence poured into other cultures and mixed with other influences. Furthermore, he is very clear that such a spirituality did not survive in its entirety, nor wholly in its original form. Very early on in this chapter, he provides a clarification regarding the term Aryan, which many would agree deserves some cleaning and explaining. The term has seen some distortion, and the ruling thinking authorities after World War II would have us believe this distortion originated in National Socialist theories. In truth, the distortion has its origin in purposeful propaganda of the enemies of Germany, which was efficiently aimed at making anything coming from the ideological opposition sound ludicrous or just plain barbaric.

Evola’s comment is as follows:

The traces of the Northern and solar spirituality can be found in historical times mainly in the area of the Aryan civilizations. Considering the abuse that has been made of the term aryan in some contemporary milieus, such a term should be used with some reservations; in other words, it should not be made to correspond to a merely biological or ethnic concept (in this regard it would be more appropriate to talk about a boreal or a Northern-Atlantic race, depending on the case at hand), but rather to the concept of a race of spirit, whose correspondence to a physical race has varied from one civilization to another. “Aryan” corresponds more or less to “heroic”; the connection with the origins still exists as a dimmed legacy, but the decisive element is the tendency toward inner liberation and the reintegration in an active and combative form.

—Julius Evola, Revolt Against the Modern World, Chapter 29: ‘Tradition and Antitradition’, p. 231

He goes on to contrast the nature of the Maya as a Demetrian type of civilization (explained here), with the Inca and the Aztec as having a clear solar-warrior influence, especially in the case of the former. Among the Maya, however, there is still the influence of solar legends, but these have been left behind or eclipsed.

It seems that among the Maya originated the figure of the god Quetzalcoatl, who was a solar Atlantean god who came to be worshiped in an emasculated type of cult that was of a peaceful, contemplative, and self-mortifying nature.


This should probably be related to the invasions of the races of the Nahuatlans, Toltecs, and finally the Aztecs who overcame the Maya and their crepuscular civilization, forming new states. These are the races that retain in a more distinct way the memory of Tula and Aztlan, that is, of the Northern-Atlantic seat, and thus can be considered part of the “heroic” cycle.

Very interesting relations are found between solar legends and the struggle of gods with giants, which figure not only in Scandinavian mythology, but also in South American legends. However, he points out a unique development in the American civilization’s take on this degenerated or changed tradition.

In the most distant memories of these civilizations we find again —as in the Edda— the theme of the struggle against the giants and a recent generation affected by the flood. The themes of holy war and heroic death as a sacrifice that confers immortality, which were found among the Aztecs as well as among northern European stocks or Arab people, in Central and South American civilizations were mixed with some kind of frenzy of human sacrifices; these sacrifices, even in the form of collective slaughters, were performed in order to maintain contact with the divine but with a dark fierce exaltation derived from destroying life, the likeness of which is to be found nowhere else in the world.

§ Judaism

Next comes the second portion of the chapter, devoted to contrasting the Aryan tradition of the east and the Hebrew (anti?) tradition. This is not the first time that a scholarly type, a respected type, such as Evola, echoes passing statements in Mein Kampf, perhaps without knowing it. The angle here is, of course, different, for Julius Evola is tracing traditions, symbols and history  in a succinct manner, Adolf Hitler was stating his thoughts, leaving the work of study, meditating and developing those ideas for himself to the reader.

When referring to the Hebrew cycle, which itself derives from the Semitic with roots in the Chaldean tradition, Evola writes:

Here we find a fundamental and characteristic motif: the transformation into sin of what in the Aryan version of the myth was regarded as a heroic, bold deed, often crowned with success, but that in Gilgamesh’s myth [the Chaldean legend] had a negative outcome only because the hero was caught asleep. In the context of Hebrew Semitism, the one who attempts to take possession of the symbolic Tree is univocally transformed into a victim of woman’s seduction and a sinner.

He further points out characteristic tones and attitudes of the Hebrew tradition which one might discover if reading the Torah, the Talmud and other religious and non-religious treatises by those inheriting this spirit. Evola points out that Hebrew legacy reveals a curious lack of consistency in that it wavers between a little of the heroic here, and then self-penitent later, the warrior there, and then the pitiful, and so on.

These elements are still sporadic and reveal a curious oscillation, which is typical of the Jewish soul, between a sense of guilt, self-humiliation, deconsecration, and carnality and an almost Luciferian pride and rebelliousness.

This wavering and oftentimes contradictory series of attitudes could have its origin in that what we know as Judaism is an intellectual and super imposed set of dogmas that were not the natural outgrowth of a people, but the borrowings and constructions of an intellectual priesthood always trying to subdue a people of different ethnic origins which kept pulling in their own directions, sometimes reverting to their original beliefs.

Not without relation to all this, in ancient Judaism we find a very visible effort on the part of a priestly elite to dominate and coalesce a turbid, multiple, and turbulent ethnical substance by establishing divine Law as the foundation of its “form,” and by making it the surrogate of what in other people was the unity of the common fatherland and the common origins. This formative action, which was connected to sacred and ritualistic values and preserved from the first redactions of the ancient Torah to the elaboration of the Talmuds, the Jewish type arose as that of a spiritual rather than a physical race. But the original substratum was never totally eliminated, as ancient Jewish history shows in the form of the recurrent betrayals of God and his becoming reconciled with Israel. This dualism and the ensuing tension help to explain the negative forms that Judaism assumed in later times.

Here, we might introduce a useful observation. It is hard not to see the relation between this description of the dynamics of Judaism and the goals of globalist Communism with its origins in the Jewish-German writer Karl Marx. Despite the fact that there is always a great effort to divorce him and his ideas from his ethnic background, there is a clear history of these precise ideas being put forward through different theories by Jewish thinkers specifically. Privately, however, the idea of Israel as the chosen people is always maintained, though in evolved and updated form. Unsurprisingly, we see Jewish activists and politicians throughout Europe pushing agendas of multiculturalism while Israel itself is kept strictly race-pure through very harsh polices based on ethnic discrimination.

Moreover, a connection was established with a human type, who in order to uphold values that he cannot realize and that thus appear to him increasingly abstract and utopian, eventually feels dissatisfied and frustrated before any existing positive order and any form of authority ( especially when we find in him, though in an unconscious way, the old idea according to which the state of justice willed by God is only that in which Israel rules) so as to be a constant source of disorder and revolution. Finally we must consider another dimension of the Jewish soul: it is like somebody who, having failed to realize the values typical of the sacral and transcendent dimension in the course of the attempt to overcome the antithesis between spirit and “flesh” (which he exasperates in a characteristic way), eventually rejoices wherever he discovers the illusion and the irreality of those values and whenever he ascertains the failure of the yearning for redemption; this becomes for him some kind of alibi and self-justification.


The Diaspora, or the scattering of the Jewish people, corresponded to the by-products of the spiritual dissolution of a cycle that did not have a “heroic” restoration and in which some sort of inner fracture promoted processes of an antitraditional character. (…) when this substance returned to a free state and when it separated itself from the “Law,” that is, from the tradition that had formed it, all these factors acted upon the Jewish substratum in a more dramatic and decisive way than in other people.

§ Islam

Evola then turns to Islam, acknowledging the origin and borrowings from Judaism, while emphasizing the contrasting factors.

As in the case of priestly Judaism, the center in Islam also consisted of the Law and Tradition, regarded as a formative force, to which the Arab stocks of the origins provided a purer and nobler human material that was shaped by a warrior spirit.

Furthermore, Evola writes on the uniqueness and independence of Islam from Judaism (something that is not the case with Christianity) in the following three points:

(a) it [Islam] claimed independence from both Judaism and Christianity;

(b) the Kaaba, with its symbolism of the center, is a pre-Islamic location and has even older origins that cannot be dated accurately;

(c) in the esoteric Islamic tradition, the main reference point is al-Khadir, a popular figure conceived as superior to and predating the biblical prophets (Koran 18:59-81).

 And unto the attitudes derived from metaphysical concepts, a very defining characteristic (which some of us may find abhorrent in how destructive it is to the human soul) that sets Islam apart from both Judaism and Christianity:

Islam rejects a theme found in Judaism and that in Christianity became the dogma and the basis of the mystery of the incarnation of the Logos; it retains, sensibly attenuated, the myth of Adam’s fall without building upon it the theme of “original sin.” In this doctrine Islam saw a “diabolical illusion” (talbis Iblis) or the inverted theme of the fall of Satan (Iblis or Shaitan)…

Evola goes on to briefly comment on the completeness of Islam, its ascetism of action and its spiritual purification without the need of a priestly caste.

§ India

 After giving a brief explanation of certain basic tenets of the tradition of people in the land of the Aryans, going through a combination of ethnic and mythological commentaries, Evola repeatedly goes back to the theme of Indian Aryans alluding to blond divinities of white skin. This is, however, in the older mythological recounts.

He explains how the original Aryan tradition of India was one shaped by a warrior, solar and ascetic mentality, that only later morphed into forms that included contemplative methods and the inclusion of priestly caste. This, he claims, was most probably because of the influence of the autochthonous races that the Aryans conquered. Thus, the original high Indo-Aryan tradition has more to do with the Scandinavian spirit, than with the degenerated, life-renouncing traditions with which India is today associated.

the ‘Nordic’ elements within the Indo-Aryan civilization were:

(1) the austere type of the ancient atharvan, the lord of fire, he who first opened the paths through sacrifices, as well as the type of the brahmana, he who dominates the brahman and the gods through his formulas of power;

(2) the doctrine of the absolute Self;

(3) the virile and conscious asceticism oriented to the Unconditioned that also characterized the Buddhist doctrine of awakening;

(4) the doctrine of pure action and heroism expounded in the Bhagavadgita, which was credited with a solar origin and a regal heritage;

(5) the Vedic view of the world as “order” (rta) and law (dharma);

(6) the patriarchical right, the cult of fire, the symbolically rich ritual of the cremation of the dead, the caste system, the cult of truth and honor, the myth of the universal sacred sovereign (cakravartin);

In all these elements we find the traditional poles of “action” and “contemplation” closely intertwined and elevated to a higher meaning.

Thus, Evola contrasts what he refers to as the Vedic cult, based on the ancient spiritual treatises of the Hindu Aryans, and the more confused and orgiastic character of the Southern influences, including the invasion of pantheism into the conceptualizations of spirituality. He discusses some the conceptual confusions, the changes that brought decadence of thought, including the more escapist overtones with which we most associate India today.

The doctrine of reincarnation, understood as the primacy of the destiny of a recurrent and yet ephemeral reappearance in the conditioned world (saṃsāra)—a doctrine not found in the early Vedic period—became predominant. Thus, ascetism aimed at achieving a liberation that had the meaning of escapism rather than a truly transcendent fulfillment.

Buddhism is then seen as a rejection of the degeneration into which the older Aryan spirituality had fallen in its admixture with the beliefs of the lower castes and local customs.

Buddhism promoted a “heroic” theme (the attainment of immortality) over and against the echoes of a primordial, divine self-knowledge that had been preserved in various doctrines of the priestly caste;

§ Iran / Persia

 Julius Evola points out that the Aryan tradition in Iran preserved the action basis of ascetism more firmly than India.

The warrior character of the cult of Ahura Mazda speaks for itself, as do

(a) the ancient Iranian cult of fire, part of which is the well-known doctrine of the hvareno or “glory”;

(b) the rigorous patriarchical system;

(c) the Aryan ethic of truth and faithfulness;

(d) the view of the world as ŗtam and āśā, as cosmos, rite, and order, a view connected to that dominated Uranian principle that eventually led to the metaphysical idea of the empire and the corresponding view of the sovereign of “king of kings,” once the original plurality of the first conquering stocks was overcome.

The rest of the section is devoted to recounting parallels between the Indian and the Iranian Aryan traditions, as well as the connection legend of Zarathustra and its links to the Hyperborean origins of the Aryan spirit.

To end the chapter, we slide from Iranian Aryan tradition into Mithraism, discussing its emphasis on a militaristic  and spiritual brotherhood that was later seen in certain European stocks, and which resurfaces during the crusades with the religious military orders. Finally, Mithraism declines, Evola tells us, when the hero Mithras is transformed into a kind of savior and mediator, instead as the heroic model it originally was.