Evola, Empire, and Nationalism

Continue reading “Evola, Empire, and Nationalism”


An Esoteric Understanding of Tolkien


When this blog began I frequently employed the myths and characters of J.R.R. Tolkien in my articles. At first, I did so superficially, using Nietzschean and Jungian interpretations, however, I suspected that the content of Tolkien’s legendarium may have an intended esoteric message. Later, my suspicions were supported when reading Julius Evola’s Revolt Against the Modern World and his The Mystery of the Grail  (the page numbers referenced in this article apply to the editions hyperlinked to). I found that the legendarium of Tolkien contains symbols and myths discussed in these works, and which are integrated in a way one would expect from the esotericism of Evola. So in this article, I will attempt to move the interpretation of Tolkien’s works beyond both Christianity and Northern European polytheism into esotericism. Continue reading “An Esoteric Understanding of Tolkien”

Evola: “Against the Neopagans”

Note from Elfnonationalist: I am not publishing this article, by Julius Evola, to criticize pre-Christian religion but to spread information regarding how it has been superficially (at best) interpreted by revivalists, even those aligned with the political right.

It is perhaps appropriate to point out the misunderstandings that are current at the moment in some radical circles, who believe that a solution lies in the direction of a new paganism. This misunderstanding is already visible in the use of terms such as “pagan” and “pagandom.” I myself, having used these expressions as slogans in a book that was published in Italy in 1928, and in Germany in 1934, have cause for sincere regrets.

Certainly the word for pagan or heathen, paganus, appears in some ancient Latin writers such as Livy without an especially negative tone. But this does not alter the fact that with the arrival of the new faith, the word paganus became a decidedly disparaging expression, as used in early Christian apologetics. It derives from pagus, meaning a small town or village, so that paganus refers to the peasant way of thinking: an uncultured, primitive, and superstitious way.

In order to promote and glorify the new faith, the apologists had the bad habit of elevating themselves through the denigration of other faiths. There was often a conscious and often systematic disparagement and misrepresentation of almost all the earlier traditions, doctrines, and religions, which were grouped under the contemptuous blanket-term of paganism or heathendom.

To this end, the apologists obviously made a premeditated effort to highlight those aspects of the pre-Christian religions and traditions that lacked any normal or primordial character, but were clearly forms that had fallen into decay. Such a polemical procedure lead, in particular, to the characterization of whatever had preceded Christendom, and was hence non-Christian, as necessarily anti-Christian.

One should consider, then, that “paganism” is a fundamentally tendentious and artificial concept that scarcely corresponds to the historical reality of what the pre-Christian world always was in its normal manifestations, apart from a few decadent elements and aspects that derived from the degenerate remains of older cultures.

Once we are clear about this, we come today to a paradoxical realization: that this imaginary paganism that never existed, but was invented by Christian apologists, is now serving as the starting-point for certain so-called pagan circles, and is thus threatening for the first time in history to become a reality–no more and no less than that.

What are the main traits of today’s pagan outlook, as its own apologists believe and declare them to be? The primary one is the imprisonment in Nature. All transcendence is totally unknown to the pagan view of life: it remains stuck in a mixture of Spirit and Nature, in an ambiguous unity of Body and Soul. There is nothing to its religion but a superstitious deification of natural phenomena, or of tribal energies promoted to the status of minor gods. Out of this there arises first of all a blood- and soil-bound particularism. Next comes a rejection of the values of personality and freedom, and a condition of innocence that is merely that of the natural man, as yet unawakened to any truly supra-natural calling. Beyond this innocence there is only lack of inhibition, “sin,”and the pleasure of sinning. In other domains there is nothing but superstition, or a purely profane culture of materialism and fatalism.

It is as though only the arrival of Christianity (ignoring certain precursors which are dismissed as insignificant) allowed the world of supra-natural freedom to break through, letting in grace and personality, in contrast to the fatalistic and nature-bound beliefs ascribed to “paganism,” bringing with it a catholic ideal (in the etymological sense of universality) and a healthy dualism, which made it possible to subjugate Nature to a higher law, and for the “Spirit” to triumph over the law of flesh, blood, and the false gods.

These are the main traits of the dominant understanding of paganism, i.e., of everything that does not entail a specifically Christian world-view. Anyone who possesses any direct acquaintance with cultural and religious history, however elementary, can see how incorrect and one-sided this attitude is. Besides, in the early Church Fathers there are often signs of a higher understanding of the symbols, doctrines, and religions of preceding cultures. Here we will give only a sampling.

What most distinguished the pre-Christian world, in all its normal forms, was not the superstitious divinization of nature, but a symbolic understanding of it, by virtue of which (as I have often emphasized) every phenomenon and every event appeared as the sensible revelation of a supra-sensible world. The pagan understanding of the world and of man was essentially marked by sacred symbolism.

Moreover, the pagan way of life was absolutely not that of a mindless innocence, nor a natural abandonment to the passions, even if certain forms of it were obviously degenerate. It was already aware of a healthy dualism, which is reflected in its universal religious or metaphysical conceptions. Here we can mention the dualistic warrior-religion of the ancient Iranian Aryans, already discussed and familiar to all; the Hellenistic antithesis between the “two natures,” between World and Underworld, or the Nordic one between the race of the Ases and the elementary beings; and lastly the Indo-Aryan contrast between sams’ra, the “stream of forms,” and m(o)kthi, “liberation”and “perfection.”

On this basis, all the great pre-Christian cultures shared the striving for a supra-natural freedom, i.e., for the metaphysical perfection of the personality, and they all acknowledged Mysteries and initiations. I have already pointed out that the Mysteries often signified the reconquest of the primordial state, the spirituality of the solar, Hyperborean races, on the foundation of a tradition and a knowledge that were concealed through secrecy and exclusivity from the pollutions of an environment already in decay. We have also seen that in the Eastern lands, the Aryan quality was already associated with a “second birth” achieved through initiation.

As for natural innocence as the pagan cult of the body, that is a fairy-tale and not even in evidence among savages, for despite the inner lack of differentiation already mentioned in connection with races “close to nature,” these people inhibit and constrict their lives though countless taboos in a way that is often stricter than the morality of the so-called “positive religions.” And as for that which seems to the superficial view to embody the prototype of such “innocence,” namely the classical ideal, that was no cult of the body: it did not belong on that side of the body-spirit duality, but on the other side. As already stated, the classic ideal is that of a Spirit that is so dominant that under certain favorable spiritual conditions it molds Body and Soul to its own image, and thereby achieves a perfect harmony between the inner and the outer.

Lastly, there is an aspiration away from particularism to be found everywhere in the “pagan” world, to which was due the imperial summons that marked the ascending phase of the Nordic-derived races. Such a summons was often metaphysically enhanced and refined, and appeared as the natural consequence of the expansion of the ancient sacred state-concept; also as the form in which the victorious presence of the “higher world” and the paternal, Olympian principle sought to manifest itself in the world of becoming. In this respect we might recall the old Iranian concept of Empire and of the “King of kings,” with its associated doctrine of the hvaren (the “celestial glory” with which the Aryan rulers were endowed), and the Indo-Aryan tradition of the “World-king” or cakravart, etc., right up to the reappearance of these signifiers in the “Olympian” assumptions of the ancient Roman idea of State and Empire.

The Roman Empire, too, had its sacred contents, which were systematically misunderstood or undervalued not only by Christendom, but also by the writers of “positive” history. Even the Emperor-cult had the sense of a hierarchical unity at the top of a pantheon, which was a series of separate territorial and ancestral cults belonging to the non-Roman peoples, which were freely respected so long as they kept within their normal boundaries.

Finally, concerning the “pagan” unity of the two powers, spiritual and temporal, this was very far from meaning that they were fused As a “solar” race understood it, it expressed the superior rights that must accrue to the spiritual authority at the center of any normal state; thus it was something quite different from the emancipation and “supremacy” of a merely secular state. If we were to make similar amendments in the spirit of true objectivity, the possibilities would be overwhelming.

Further Misunderstandings Concerning the “Pagan” World-View

This having been said, there remains the real possibility of transcending certain aspects of Christianity. But one must be quite clear: the Latin term “transcendere” means literally leaving something behind as one rises upwards, and not downwards! It is worth repeating that the principal thing is not the rejection of Christianity: it is not a matter of showing the same incomprehension towards it as Christianity itself has shown, and largely continues to show, towards ancient paganism. It would rather be a matter of completing Christianity by means of a higher and an older heritage, eliminating some of its aspects and emphasizing other, more important ones, in which this faith does not necessarily contradict the universal concepts of pre-Christian spirituality.

This, alas, is not the path taken by the radical circles we have mentioned. Many of these neo-pagans seem to have fallen into a trap deliberately set for them, often ending up by advocating and defending ideas that more or less correspond to that invented, nature-bound, particularistic pagandom, lacking light and transcendence, which was the polemical creation of a Christian misunderstanding of the pre-Christian world, and which is based, at most, on a few scattered elements of that world in its decline and devolution.

And as if this were not enough, people often resort to an anti-Catholic polemic which, whatever its political justification, often drags out and adapts the old cliches of a purely modern, rationalist and enlightenment type that have been well-used by Liberalism, Democracy, and Freemasonry. This was also the case, to a degree, with H. S. Chamberlain, and it appears again in a certain Italian movement that has been trying to connect racial thinking with the “idealistic” doctrine of immanence.

There is a general and unmistakable tendency in neo-paganism to create a new, superstitious mysticism, based on the glorification of immanence, of Life and Nature, which is in the sharpest contrast to that Olympian and heroic ideal of the great Aryan cultures of pre-Christian antiquity. It would indicate much more a turning towards the materialistic, maternal, and telluric side, if it did not exhaust itself in foggy and dilettantish philosophizing.

To give an example, we might ask what exactly is meant by this “Nature,” on which these groups are so keen? It is little use to point out that it is certainly not the Nature that was experienced and recognized by ancient, traditional man, but a rational construct of the French Encyclopedist period. It was the Encyclopedists who, with definitely subversive and revolutionary motives, made up the myth of Nature as “good,”wise, and wholesome, in opposition to the rottenness of every human “Culture.” Thus we can see that the optimistic nature-myth of Rousseau and the Encyclopedists marches in the same ranks as “natural right,” universalism, liberalism, humanitarianism, and the denial of any positive and structured form of sovereignty. Moreover, the myth in question has absolutely no basis in natural history. Every honest scientist knows that there is no room for “Nature” in the framework of his theories, which have as their object the determination of purely abstract equivalences and mathematical relationships. As far as biological research and genetics are concerned, we can already see the disequilibrium that would occur the moment one held certain laws to be final, when they only apply to a partial aspect of reality. What people call “Nature” today has nothing to do with what nature meant to the traditional, solar man, or to the knowledge of it that was accessible to such a man thanks to his Olympian and regal position. There is no sign of this whatever in the advocates of this new mysticism.

Misunderstandings of more or less the same kind arise regarding political thought. Paganism is here often used as the synonym for a merely worldly and yet exclusive concept of sovereignty, which turns the relationships upside-down. We have already seen that in the ancient states, the unity of the two powers meant something quite different. It provided the basis for the spiritualization of politics, whereas neo-paganism results in actually politicizing the spiritual, and thereby treading once again the false path of the Gallicans and Jacobins. In contrast, the ancient concept of State and Empire always showed a connection to the Olympian idea.

What shall we think of the attitude that regards Jewry, Rome, the Catholic Church, Freemasonry, and Communism as more or less one and the same thing, just because their presuppositions differ from the plain thinking of the Folk? The Folk’s thinking along these lines threatens to lose itself in the dark, where no differentiation is possible any more. It shows that it has lost the genuine feeling for the hierarchy of values, and that it cannot escape the crippling alternative of destructive internationalism and nationalistic particularism, whereas the traditional understanding of the Empire is superior to both these concepts.

To restrict ourselves to a single example: Catholic dogmatism actually fulfills a useful preventive role by stopping worldly mysticism and suchlike eruptions from below from passing a certain frontier; it makes a strong dam that protects the area where transcendent knowledge and the genuinely supra-natural and non-human elements reign–or at least where they should reign. One may well criticize the way in which such transcendence and knowledge have been understood in Christianity, but one cannot cross over to a “profane” criticism that seizes on some polemical weapon or other, fantasizes over the supposed Aryan nature of the immanence-doctrine, of “natural religion,” the cult of “life,” etc., without really losing one’s level: in short, one does not thereby attain the world of primordial beginnings, but that of the Counter-Tradition or the telluric and primitive modes of being. This would in fact be the very best way of re-converting those people with the best “pagan” talents to Catholicism!

One must be wary of falling into the misunderstandings and errors that we have mentioned, which basically serve only to defend the common enemy. One must try to develop the capacity to place oneself at that level where didactic confusion cannot reach, and where all dilettantism and arbitrary intellectual activity are excluded; where one resists energetically every influence from confused, passionate desires and from the aggressive pleasure in polemics; where, finally and fundamentally, nothing counts but the precise, strict, objective knowledge of the spirit of the Primordial Tradition.

Source: https://www.counter-currents.com/2011/11/against-the-neo-pagans/

Evola on Religion and Initiation

Next, we should distinguish the world of religion from that of Initiation. Here a certain schematisation cannot be avoided. Basically, there are religions in which an Initiation is present, and from the point of view of the history of religion it is a fact that some religions have developed from a domain which originally had an initiatory character, through a process of popularisation, of flattening, and of externalisation of the original teachings and practices. Buddhism is characteristic of this: there is a real gulf between what can be called the pure ‘doctrine of awakening’ and the related practices at the origin of Buddhism, and the religion which spread subsequently. It can be stated, however, that, in a complete Traditional system, Religion and Initiation are two hierarchically ordered degrees, whose relation in the doctrinal field is expressed by the following binaries: exoterism and esotericism; mere faith and gnosis; devotion and spiritual accomplishment; plane of the dogmas and myths and plane of metaphysics. The present history of religions hardly brings out, or does not bring out at all, this essential articulation, and the way of conceiving religion which has come to predominate in the West, to the suggestive power of which many independent scholars are subject without realising it, shows that ‘religion’ can in fact become a category in itself, quite precisely determined and defined in opposition to everything which is initiatory and metaphysical. This conception derives to a large extent from the beliefs of the Semitic peoples, Judaism, Christianity and Islam, characterised, in their positive forms, by theism, creationism and the concept of man as generated per iatum (i.e., generated by the deity as a detached being). Islam indeed possesses an esoteric and initiatory tradition in the contexts of Shi’ism and Sufism; Judaism has a related tradition, in the Kabbala; but these currents are in a certain manner separated from orthodoxy. In Catholicism, their equivalent is completely lacking, since, instead of esotericism and initiatory experience, there is on the one hand mere mysticism, and on the other, as we shall note below, the curious phenomenon of structures which, in form, are of the initiatory type, but which are applied in a non-initiatic manner.

We can explain in sum the specific character of the religious perspective per se as opposed to the initiatory one by saying that the former is centred on the conception of the deity as person ( = theism), and is defined by an essential, ontological, distance, between this God-person, whose place is principial, and man, whose place is subordinate, which results in a transcendence which admits only relations of dependence, of devotion, or, at the extreme, transport and mystical ecstasy, while the limit corresponding to the relation “human ‘I’ – divine ‘Thou’” remains firm.

Initiation, by contrast, has as its premise the removal of this limit, and in its place posits the principle of the ‘Supreme Identity’, whose counterpart is a supra-personal conception of the First Principle. Beyond God-as-person, there is the Unconditioned, a superior reality to both Being and non-Being, and to any specifically religious representation (some have spoken of a “Supergod”). As is well-known, in Hindu metaphysics, and in the original forms of Buddhism, for instance, the personal god, the gods and the celestial kingdoms were recognised, but an inferior degree of reality was accorded to them and they were considered as belonging themselves to the realm of the conditioned. The Absolute is beyond them. In Neoplatonism, whose connections to the world of the Hellenistic Mysteries are established, we find analogous conceptions. This shows how arbitrary it is to speak indiscriminately of ‘religion’ wherever there are relations between man and a supra-human world.

Source: https://www.counter-currents.com/2013/03/the-concept-of-initiation/

Reading Material



This article contains a critical discussion of the Molyneuxian epistemological standard of “reason and evidence”.


This article discusses historic German opposition to certain influences on the sciences, such as the prioritization of formulae over phenomena, that were conducive to (if not causative of) the development of modern determinism, materialism, and reductionism.


Rules for Comments

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  1. Avoid using the Argumentum ad hominem fallacy.
  2. Avoid using the false analogy fallacy and avoid using the false equivalence fallacy.
  3. Read my argument thoroughly before commenting on it.
  4. Be aware that posts written before June 2017 are likely to sometimes disagree with my current views on a given subject (some posts have been removed for this reason). This is largely because I have become less exclusively Nietzschean, and I have more recently made an effort not to conflate poetry, philosophy, and science.

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Metaphysical Divides


During the second half of 2017, I wrote multiple articles which incrementally distanced myself from Traditionalism (i.e. the philosophy of Julius Evola et al.). This was partly caused by two altercations with “Traditionalists”: one with Amerika.org, and the other with Christians who advocated a purge of homosexuals. At that time Traditionalism seemed to be the root of all purity spiraling in the Dissident Right. In reaction to this purity spiraling, my philosophy veered towards a rather radical individualism in late 2017, but some could misconstrue what I wrote then as an advocacy of abandoning one’s ancestral nation. Eventually, as I watched and read some content by Greg Johnson, James J. O’Meara, Marcus Follin, and Thomas Rowsell discussing Traditionalism, I saw that this purity spiraling was not a necessary consequence of Traditionalism.

So, in more recent months, I have been able to take a more impartial look at Traditionalism. The most obvious difference between Traditionalism and Propertarianism (which I have recently studied) is a metaphysical one: Propertariainism is deterministic and naturalistic, whereas Traditionalism is non-deterministic and, at least appears to be, supernaturalistic. This affects the manner in which the two systems approach the matter of religion: to the Traditionalists, the polytheism of our ancestors reflects an idea of transcendent divinity which exists independent of our thoughts; monistic conceptions of divinity are also frequent. To the Traditionalists following Evola, even one’s race, or ancestral lineage, has a transcendent and spiritual dimension. However, to the Propertarians and often the neo-polytheists, the deities are either restricted to being highly particular to an ethnic group or are considered entities which exist as categories of merely human ways of being; in many neo-polytheisms it is prohibited to regard gods as manifestations of a monistic or pantheistic Whole as that idea is rejected in favor of hard polytheism. I may further add the philosophy of Cosmotheism, as articulated by William L. Pierce, for comparison: Cosmotheism considers a “Whole” to exist, but it does not explicitly ascribe to the “Whole” a characteristic of being (instead of becoming); rather it seems to describe a Whole which is subject to continuous becoming.

There are certainly metaphysical disagreements that exist among the spiritual trailblazers in the dissident right. I cannot see these being resolved without, at the very least, a great deal of time and research, assuming any resolution is possible at all. Mystics may claim to experience, among many things, the transcendent world of being, but I cannot tell if this is, in fact, the case, or if abnormal neurochemistry is the only cause of these experiences. I may refer to Traditionalism in the future, but I will not claim that I know its assumptions to be true without sufficient reason and evidence (I am still a Molyneuxian in that sense 😉 ). Update: After reading Evola’s thoughts on the matter, in the Forward to Revolt Against the Modern World and The Doctrine of Awakening, I will merely say that I cannot claim to know Traditionalist assumptions to be true using my reasoning intellect.