Metaphysics of the Cycle: An Inquiry into the Eternal Principle

Dedication

I dedicate this book to my grandfather, Enrico D'Onofrio , for believing in me

Contents

Dedication

Introduction

1. Modernity, Progressivism vs. Traditionalism, Hermeticism, And The Decline of Civilization.

The Four Ages

North and South

The Roman World and Latin Soul

Sovereignty, Authority, Imperium

The Prisoner Without Walls

Activism In A Humanized World

The Doctrine of Castes

Creation

The Potential Of A Revived Ghibelline Middle Ages

An End To This Cycle?

The Traditional Spirit And Asceticism

The Western-Uranian Cycle

The Hierarchical Relationship Between Royalty And Priesthood

The Meaning of Nationalism

The Northern And Atlantic Cycle

Spanish Falangism:

Centralism, Universality:

The Impossibility of True Democratic Government:

Prophethood and Knowledge

Primordialism And the Patriciate

The First War In the Occult Front; The Crimean War

The Revolution's Attack On Austria

The Greater and Lesser Holy Wars

The Decline Of Mythical Races

The Regression of Castes

Professional Associations And The Arts

The Former Golden Age

The Poles, Hyperborea, And It's Satirization

The Rise And Fall Of Civilizations

The Paths To Be Taken In the Afterlife

Conclusion

About The Author

Introduction

This book is different from other books. First of all, it is only in the form of a book. In reality, it is a part of the life of action. Action is the turning point in European history, a late turning point, but a real one. There is truly nothing original in the content of this book. The book itself is only original. The craze for originality is one of the latest manifestations of decadence, and the decadence of Europe is the ascendancy of the trickster Barbarian. This is the first of a line of works, the political literature of America and Europe. Heretofore, all political works on the imperative side have been addressed to one nation, that being the one of Europe alone. Among other things, this book marks the end of what is known as Rationalism. It does not bring about not books but only brings the advance of History so that it can accomplish anything of that sort. It merely rings its funeral knell. Thus, the true imperative side of Life returns to its pristine metaphysical Source, the will to power. Henceforth, there will be no discussion of action in terms of abstract thought.

The real and true underlying author is the Spirit of the Age, and its commands do not admit to argumentation, and their sanction is the crushing might of History, bringing defeat, humiliation, death, and chaos. I condemn here at the outset the miserable plans of deluded souls to unite globally.

1. Modernity, Progressivism vs. Traditionalism, Hermeticism, And The Decline of Civilization.

The Four Ages

Even if Modern Man views and celebrates the meaning of history known to him as epitomizing progress, the truth as professed by the primordial, traditional man is quite the opposite. In all ancient testimonies of traditional humanity that we have been able to find, in VARIOUS forms, the idea of regression, a fall from grace from originally higher states, beings have stooped to states increasingly conditioned by human, mortal, and contingent elements. This involuntive process allegedly began in a distant, forgotten past. The term I have come across that best characterizes this process is the Eddic phrase Ragna-Rokkr, best translated as The Twilight of The Gods. In the traditional world, this teaching was not expressed in a vague or generic form but was rather articulated in the organic doctrine of the four ages, which can be found with a surprisingly large uniformity in different civilizations. According to these traditions, the actual sense of history and the genesis of which I typically label as the modern world results from a gradual process of decadence through four cycles.

To elaborate on how we got to this position, we must go back further again; the best-known form of this idea of the four ages is that which was typical of the Greco-Roman tradition. Hesiod wrote about four eras symbolized as metals (These are Gold, Silver, Bronze, and Iron) but inserts between the final two a fifth era, the era of heroes, which, as we shall see, had only the meaning of a partial and special restoration of the primordial state of being. The Hindu tradition knows of this same doctrine in the form of four cycles, called respectively Satya Yuga (or Kŗta Yuga), Tretā Yuga, Dvāpara Yuga, and Kali Yuga (Or as we know, the Dark Age), together with the simile of failing times as during each of these, of one of the four hoofs of the bull symbolizing dharma, or as we know it, the traditional law. The Persian interpretation is similar to the Hellenic version, as the four ages are known and characterized by gold, silver, steel, and a rather mysterious iron compound. The Chaldean interpretation articulated this same view in almost identical terms. Though In particular, we can even find a recent simile of the chariot of the universe represented as a quadriga led by the supreme god, the quadriga being carried along a circular course by four horses representing the elements. These four ages were always believed to be corresponding to the alternate predominance of each of these horses, which would then lead the others according to the more or less luminous and rapid symbolic nature of the element that it represents. This view even appears, although in a rather special transposition in the Hebrew tradition, within one of the prophetic writings (Daniel 2:31-45.) There is mentioned a bright statue with a head made of gold, the chest and the arms of silver, the belly and the thighs of copper, and the legs and the feet of iron and tile. To me, this plays into the idea above as the four parts making up the statue are representative of the Four Kingdoms that follow one another, starting with the golden kingdom of the king of kings who has received dominion, strength, power, and glory from the god of Heaven. If Egypt had known of the tradition mentioned by Eusebius concerning three distinct dynasties consisting respectively of gods, demigods, and Manes, then we can definitively see in them the equivalent of the first three ages (Golden, Silver, and Bronze.) And likewise, Ancient Aztec traditions speak of five solar cycles, of which the first four correspond to the elements, and in which, as in the Eurasian traditions, one can find a portrayal of the catastrophes of fire, water (flooding) and the struggles against giants, characterizing the cycle of heroes that Hesiod had defined. Within this, you can recognize a variety of identical teachings.

IMPORTANT:

Upon examining the meaning of each of these periods, I have realized it is opportune to anticipate some general considerations, as my aforementioned views are in open contrast with the modern view concerning pre-history and the ancient world. To uphold with tradition that in the beginning, there were no animal-like cavemen, but rather more-than-human beings and that in ancient prehistory, there was no civilization but an era of the gods'' (Cicero. De legibus 2.11: Antiquitas proxime accedit ad deos' ' translating as 'Ancient times came very close to the gods'). This idea, to many people, will simply amount to pure, primitive mythology. Since I have not invented this mythology myself, simply analyzing it through the method of comparative mythology upon many others, I have not come across a decent explanation for the fact that according to the most ancient testimonies and writings, no memory may lend support to their ideas, what is found within them is quite the contrary. To put it into words, the idea of a better, brighter, and superhuman (divine) past is expressed. These same testimonies also know very little about animal origins' instead! Constant mention is rather of the original relationship between men and deities. Memory is kept alive in a primordial state of immortality together with the idea that the law of death appeared at one, a single particular moment almost as an unnatural fact, an anathema. In two relatively characteristic testimonies, the cause of the fall was identified with the mixing of the divine race with mankind, which was regarded as inferior; in some texts, sin is compared to sodomy and EVEN to sex with animals. On the one hand, there is the biblical myth of the Ben-Elohim, the children of the gods, who mated with the daughters of men, with the consequence that in the end, all

mortals led depraved lives on earth." (Gen 6: 4-13.) On the other hand, there is the Platonic myth of the inhabitants of Atlantis, conceived as the descendants and even as the disciples of the gods, who lost the divine element and eventually allowed their human nature to become predominant because of their repeated intermingling with human beings (Plato. Critias, 110c,120d-e, 12Ia-b.)

Ancient Tradition, in more recent eras, has developed a variety of myths referring to races as fascinating bearers of civilization and to the struggles between divine races and animals, cyclopic, or demonic races. They are the Aesir against the Elementarwesen, the Olympians, and the heroes fighting against giants and monsters of the darkness, the water, and the earth. They are the Aryan deva fighting against the asura, the enemies of the divine heroes. They are the Incas, the dominators who impose their solar laws on the aborigines who worshiped Mother Earth.'' They are the Tuatha dé Danaan, who, according to Irish legends, had overcome a supposed dreadful race of the Fomors and so on and so forth. ALTHOUGH, on this basis, it can be argued that even though the traditional teaching retains the memory of the existence of racial stocks that could even correspond to the animalistic and inferior types described in the theory of evolution (this was the substratum predating the civilizations created by superior races,'' i.e., the Mystical races.) However, evolutionism mistakenly considers these animal-like stocks to be absolutely primordial, while they are so only relatively.

Another mistake of evolutionism, in my eyes, is its habit of conceiving of some forms of miscegenation that presuppose the emergence of other races that are superior either as civilizations and biological specimens or as products of evolution. These races had their own origins; because so much time has elapsed (as in the case of the Hyperborean and the Atlantic races) and because of geophysical factors, these races have left very few traces of their existence and what remains is difficult to spot by those who are merely seeking archaeological and paleontological traces accessible to profane research. On the other hand, it is significant that populations that still live in the alleged original, primitive, and innocent state provide little comfort to the modernists. These stocks, instead of evolving, tend to become extinguished, thereby demonstrating themselves to be the degenerate residues of cycles, the vital potential of which has long since been exhausted; in other words, they are heterogeneous elements and remnants left behind by the mainstream of humanity. This was the case of the Neanderthal man, who, in his extreme morphological brutishness, closely resembles the Ape-Man.

The Neanderthal man mysteriously disappeared in a given period, and the races that followed (Aurignacian man and especially Cro-Magnon man) and that represented a superior type (so much so that we can recognize in it the stock of several contemporary human races) CANNOT be considered further evolutionary stages of this vanished type. The same goes for the Grimaldi race, which also became extinct, and for the many primitive populations still in existence as they are not evolving, but rather becoming extinct. Their becoming civilized moment is not an evolution but almost always represents a sudden mutation that affects their vital possibilities.

Keep this in Mind. I am referring to the thesis according to which man is not alone in being far from a product of the evolution of animal species, but many animal species must be considered as the offshoots or EVEN as the abortions of a primordial impulse, in which only in the racially superior human species does this primordial impulse find it’s direct and adequate manifestation.

There are also ancient myths about the struggle between divine races and monstrous entities or animal-like demons that allegedly took place before the advent of the human race (humanity at its earliest infantile stage). These myths may refer to the struggle of the primordial human principle against its intrinsic animalistic potentialities, which were, of course, eventually isolated psychologically and left behind, so to speak, in the form of certain animal stocks. As far as the alleged ancestors of mankind (such as the anthropoid and the IceMan) are concerned, they could represent the first casualties in the abovementioned struggle or as the best human elements that have been mixed together with or swept away by animal potentialities. If in totemism, which is found in many primitive societies, the notion of the mythical collective ancestor of the clan is often confused with that of the demon of a given animal species, this appears to reflect the memory of a similar stage of promiscuity.

At the end of the day, in any event, one must realize that these and similar indications will play a minimal role for those who are not determined to change their own frame of mind. Every epoch has its own myth through which it reflects a given collective climate. Today, the aristocratic idea that mankind has higher origins, namely, a past of light and of spirit, has been rather replaced by the democratic, modern idea of evolutionism, which derives the higher from, the lower, man from animal, and civilization from barbarism. This is not so much the objective result of a free and conscious scientific inquiry but rather one of the many reflections that the advent of the modern world, characterized by inferior social and spiritual strata and by man without traditions, has necessarily produced on the intellectual and cultural plane. Thus, we should not ever delude ourselves.

Some positive superstitions will always produce alibis to defend themselves. The acknowledgment of new horizons will be possible not through the discovery of new findings, but rather through a new attitude toward these findings. Any attempt to validate, even from a scientific perspective, what the traditional dogmatic point of view upholds will generate results only among those who are already spiritually well-disposed to accept this kind of knowledge.

North and South

This segment is dedicated to the relationship between solar symbolism and several traditional civilizations; this symbolism naturally occurs in a number of traces, memories, and myths connected to the primordial civilization. When considering the Atlantic cycle, however, one can distinguish a typical alteration and differentiation of the polar symbolism from the symbolism relating to the previous Hyperborean civilization. The Hyperborean stage may be characterized as that in which this luminous principle presents the characteristics of immutability and of centralism, which are, so to speak, typically described as Olympian.

These are the SAME characteristics as Apollo, who, unlike Helios, does not represent the sun following its patterns of ascension and of its descension over the horizon, but is rather the sun itself, the dominating and unchanging source of light. The Swastika (Keep in mind, I am NOT referring to the Swastika in the context of Nordicism and its National-Socialist connotation), as well as other forms of Prehistoric Cross-like symbols, are found approximately at the beginning of the glacial period (Which is akin to the prehistoric solar symbol of the circle with an inner center that was sometimes represented by the colossal dolmen), originally seems to have had a sort of connection with this early form of spirituality. The swastika itself was a solar symbol since it represents a rotary movement around a determined and unmovable pivot corresponding to the center of another solar symbol, this being the circle. There are different kinds of solar wheels and swastikas, such as circles, crosses, circles with crosses, and radiating circles. Later on, axes with a swastika, double axes, and other objects made with aeroliths arranged in a circular pattern, and then images of the solar ship, associated with axes or with the Apollonian-Hyperborean swan and reindeer appear. All of these symbols are traces of the original stage of the Northern tradition.

There is also a vastly different spirituality connected to the polar symbolism, which emphasizes the relationship with the year (the year god) and thus a law of mutation, ascent, descent,and a cycle of death and rebirth. The original theme, therefore, is distinct from what may be Hesiodicly characterized as a Dionysian phase. Here, you can find the influences proper to another principle, another cult, another stock of mythical races, and another geographical region, a differentiating transposition.

It's important to consider the most significant point in time for the symbol of the sun as thesun god, the winter solstice. Here, a new element acquires an ever greater relevance; it is that element into which the light seems to disappear and from which it seems to rise again, almost by virtue of renewed contact with the original principle animating its own life. This symbol does not appear in the traditions of pure boreal stock, and if it does, it appears only in a very subordinate way; conversely, in the southern civilizations, this symbol is predominant, and it often acquires a central meaning. It is the feminine, telluric symbol, which is portrayed as the Mother (the Divine Woman), the Earth, or the Waters (or Serpent); these three characteristic expressions are equivalent to a great degree and are often related to one another (Mother Earth i.e. the generating Waters; the Serpent of the Waters). The relationship established between the two principles (the Mother and the Sun) is what gives meaning to two different redactions of the symbolism, the first of which still retains traces of the polar tradition, while the second characterizes a new cycle, namely, the Silver Age, and a miscegenation (which is already a supposed dreadful degeneration to many self-righteous Traditionalists whom in their immense layers of insecurities become preoccupied and absorbed into crude, material constructs such as racial supremacy stemming from biological factors) between the North and South.

Even from a silly abstract perspective, in places which solstices are celebrated, there still is a connection with the polar symbolism (the vertical axis running from north to south), while the symbolism of the equinoxes itself connected with the longitudinal (east-west) direction so much so that the predominance of either one of the two symbolisms in different civilizations, in and of itself, allows one to characterize whatever in them refers to either the Hyperborean or Atlantic heritage. In what may be more properly characterized as an Atlantic tradition and civilization, however, one finds instead a mixed form. Here, together with the presence of the solstice symbolism, you still have a polar element, but in the predominance of the theme of the solar god who changes, and in the appearance and ensuing predominance of the figure of the Mother or of similar symbols during the solstices, one may detect the effects of yet another influence and of another type of civilization and spirituality.

Therefore, when this center consists of the solar male principle conceived of as life that arises and declines and that goes through winter and spring, or death and rebirth (as in the case of the so-called vegetation deities), while the identical and immutable principle is identified with the conception of the Universal Mother and with the Earth conceived as the eternal principle of every life, as the cosmic matrix and the inexhaustible, inexhaustible source and seat of all energy, then one is truly confronted by decadent civilization sand by the second era, which is traditionally under the aegis of the water or of the moon. Conversely, wherever the sun continues to be conceived of in terms of uncreated and unprecedented pure light and spiritual virility following the lines of an Olympian meaning and wherever people’s attention focuses on the luminous and heavenly nature of the fixed stars since they appear to be exempt from the law of rising and setting, which in the opposite view affects the sun as the year-god himself then what we are witnessing are instances of the highest, purest, and most ancient

spirituality (the cycle of the Uranian civilizations).

This is a very general yet fundamental scheme. Generally speaking, one can distinguish between a Southern and a Northern Light, so to speak. In the amount in which such opposition has relatively well-defined traits within the mixed matter of what is both historical and traceable back to very distant ages, it is possible to distinguish between a Uranian and a lunar spirituality, between Arctic regions'' and Atlantis."

KEEP IN MIND:

Historically and geographically, Atlantis does not correspond to the South! It lies towards the West. Instead, the South corresponds to Lemuria; some Southern populations may be considered the last crepuscular remnants of this continent. Since for the remainder of this work, I have essentially followed the trajectory of the decline of the primordial Hyperborean civilization. I will discuss Atlantis only in reference to a phase of this decline; moreover, I will only consider the South in relation to the influence that it exercised on primordial races and on Northern civilizations during the Atlantic cycle (but not only in it, provided we do not give to this expression a general, typological meaning) and in relation to these intermediate forms, which have the double meaning of an alteration of the primordial heritage and the elevation to higher forms of the themes typical of the southern Aboriginals. This is why I did not simply say South but Southern Light, and why I will use the term lunar spirituality to characterize the second cycle, in reference to the moon as a bright and yet non-solar symbol, which is almost similar to a heavenly Earth, namely, to a purified land (South).

Because of numerous elements, to me, there is no doubt that the themes of the divine Mother or Woman, the Waters, and the Earth all trace their origins to the South and are also recurrent, through transpositions and interpolations, in all the ensuing Atlantic traces and memories; this has misled some into thinking that the cult of the Mother was typical of the Northern-Atlantic civilization. According to a well-established idea, there is a connection between Mount, one of the creations that, according to the Zend-Avesta (Vendidad. 1.4), came after the Arctic seat and the Atlantic cycle, and therefore, Mount should be equated with the Land of the Mother.

Moreover, if someone attempts to see in the prehistoric Magdalenian civilization (of an Atlantic origin) the original center from which a civilization in which the Mother Goddess enjoyed

such a predominant role that some could even say that at the dawn of civilization, the woman radiates such a bright light through religion that the male figure is confined to the shadows spread throughout the Neolithic Mediterranean, and if some have claimed to have discerned in the Hiberic-Cantabric cycle the same characteristics of the lunar, Demetrian mystery that is dominant in the pre-Hellenic Pelasgic civilization, undoubtedly there must be some truth in this. After all, the name Tuatha de Danann, which is found in the Irish cycle and characterizes a divine race from the West, means the people of the goddess Dana. The legends, the memories, and the metahistorical transpositions according to which a western island was the residence of a goddess, a queen, or a priestess-ruler are numerous and very revealing. I previously mentioned some of these references. The custody of the golden apples (which may represent the traditional heritage of the first age and the symbol of the spiritual states proper to it) located in Zeus’s western garden, according to the myth, became the responsibility not only of women but of the daughters of Atlas, the Hesperides.   According to some Gaelic sagas, the Atlantic Avalon was ruled by a regal virgin; also, the woman who appeared to Conall in order to lure him to the "Land