Revolt against the modern world

Thoughts on the Greater Holy War

There exist four spheres of thought and action within a higher plane of human interaction and consciousness. The first is morality, what is good and what is evil. Secondly, there is esthetics, what is beautiful and what is ugly; then economics, what is utile and inutile (or rather in our post-industrial society what is profitable or unprofitable.) The last and most misunderstood is politics. Politics divides the world into friend and enemy. It is the most unique because it distinguishes the Self from the Other, more importantly, it makes evident the individual or state’s relationship to power. My neighbour could be beautiful, he could be good, it might even be profitable to do business with him; but as soon as he becomes as a threat to my existence, or to my power, he becomes my enemy. Just as it is between individuals so it is between states. “War is politics by other means,” said von Clausewitz, and the highest form of politics has always been war.

Indeed, all major political changes very seldom occur by peaceful means. We live in an age that values comfort, that treats war as something of an abnormality, as an ailment in the human condition. We fail to see the phenomenon of war for what it truly is: the highest form of action that can be undertaken by a State. The modern pacifist shrieks, howls, and screams for peace as if a few protests could ever stop a phenomenon that is extra-personal and therefore not subject to human intervention. The conflicts in Ukraine, the Middle East, the Congo, South Sudan, and elsewhere give testament to this truth. If a State or a people in the case wherein a State is lacking, feel an existential threat to their existence, sovereignty, or power, war will almost always be how conflicts between states, peoples, and nations are solved. There will be no “global shift in consciousness” to “save” humanity from forces that exist above and beyond human resolve. So long as there are States, there will be politics, and where there is politics there will exist the friend/enemy dichotomy. The pacifist will not accept this truth, however, until he has no other option than to take up arms for his life, his family, and his home or surrender to a belligerent. No peace has ever been permanent. War, on the other hand, is eternal.

This article will discuss the author’s thoughts on the phenomenon of war, which are drawn from a perennial, Traditionalist perspective. For our purposes, we will for the moment put aside the aspects of the Lesser war, or the geopolitical war fought between contending states. For the time being, this article will focus on the Greater war, or the inward, personal war fought by the combatant. While Lesser war focuses on the external political conflicts between states, the inner, esoteric conflict focuses on beating back the enemy within; and it is for us in this degenerate, debased age of Postmodernity that we can find the most inspiration, even if we ourselves have never been veterans of a military conflict.

In almost all sacred Traditions of Indo-European and Indo-Aryan origin, war originally held a sacral, metaphysical purpose. Indeed, war, not just in European civilizations but all civilizations of a Traditional type, had an entire class or caste devoted to undertaking the arduous task of warmaking. War, in the world of Tradition, was viewed by the warrior-nobilities as a metaphysical, cosmic struggle of the sons of light against the forces of darkness on the material plane. The Italian esotericist and scholar of Traditional spirituality Julius Evola writes:


For the ancient Aryan war had the general meaning of a perpetual fight between metaphysical powers. On the one hand there was the Olympian principle of light, the uranic and solar reality; on the other hand, brute violence, the titanic-telluric, barbaric element in the classical sense, the feminine-demonic substance. The motif of this metaphysical fight resurfaces continually through countless forms of myth in all traditions of Aryan origin. Any fight, in the material sense, was experienced with greater or lesser awareness as an episode in that antithesis.”1

This idea is a recurring motif in the Indo-European or “Aryan” Traditions. The most famous example is found in the Nordic Tradition with the heavenly Hall of Odin— Valhalla. There the god Odin patiently gathers all the slain heroes and warriors from time immemorial, brought to him by his immortal, warlike daughters the Valkyries, to train in preparation of the final battle of Ragnarok at the end of the world. The Valkyries themselves are most likely part of a much older archetype in Indo-European religion going back to prehistoric times. For example, the Celtic goddess the Morrigan shares many similarities to the Valkyries including her representation in the form of carrion birds such as crows or ravens that would come to scavenge the battlefield for corpses. It should also be noted that ravens were also thought by the ancient Norse to be the familiars of Odin, who would send them out into the world and then report back to him about the affairs of men.

The peoples of the Eastern branch of the Aryan race who would go on to settle the Iranian plateau and the Indian subcontinent also brought with them the conception of the world as a perpetual struggle between celestial Order and sovereignty over the dark, chthonic forces of Chaos and dissolution. The Zoroastrian Tradition conceived of the cosmos explicitly in this manner; the god of Light and creator of the universe Ahura Mazda was opposed by the great evil spirit Angra Mainyu or Ahriman who was accompanied by his legions of daemons and daevas who plague humankind with all manner of ills and evils; but what concerns us who wish to participate in the Greater war, the spiritual war is that Ahriman and his evil spirits represent the dark, chaotic forces associated with degeneration and spiritual ignorance. The Sons of Light, however, have at their aid the fravashi— the personal spirit of any human being, living, dead or unborn, that is sent out to do battle in the material world against the forces of evil. The fravashi are possibly analogous to the Valkyries of the Nordic Tradition and might be related to the Roman lares (tutelary and familial deities) as well as the Norse belief in the hamingja and the flygia.

We have already established the outlines for the war in which we men of a Traditional character have found ourselves conscripted into. Our enemy is the soullessness of Postmodernity, of the decadence of our present civilization, the immanent down-going of all values and principles which in a civilization of a Higher type would have been obvious and generally understood through one’s place in the Hierarchy, itself held to be of celestial origin.

The degeneration of Western man into something unrecognizable of what his ancestors would have known even a century and a half ago is evident enough to those even on the margins of our circle of thought and ideas. However, whether those within our movement will for a change and not merely point out the obvious, viz., the rampant degeneracy and deviation from all the principles of Higher origin, will be the crucial factor in deciding whether the frontlines of this war, which is not simply a war of ideas or even a kulturkampf in the conservative sense, but a real, spiritual war actively being fought, not on merely on this plane, but on a Higher one for the soul of the Western Culture. This War will determine whether some semblance of those principles in which we last Men of the West are willing to struggle and sacrifice for remain or all is lost and the forces of global subversion have their final victory. I offer my only my thoughts on this subject, on how we Western men— we last Western men— can prepare ourselves for the arduous struggle.

This war will require more than weapons to be won, it will require Men who are prepared to sacrifice everything at a moment’s notice to bring about victory. One thinks of the initiates in the mystical Orders of the Ismaili’s whom in order to progress further into the Higher grades, were prepared to commit suicide at a moments notice should their Grand Master have given the command. Such discipline will be paramount for the ongoing struggle, not against the outer enemy merely, but in as well against the enemy within ourselves.

First, one must possess within himself the means of unification. We live most our lives unthinking, going about our day without any actual thought about why we are living in the way we do. It is easy to get up and go to work or scroll through our newsfeeds and imageboards for hours on end or interact with the same people without thinking about why or why not we choose to work those jobs or choose to spend so many hours of our day on the internet instead of doing something else or why or why not form relationships with some people over others.

It just happens.

I would like to encourage all those who took the time to read this to devote a few minutes of one’s day, perhaps a little less than an hour thinking— really thinking— about what and why one’s priorities are what they are. Real change starts with addressing all the things one would rather put away back in the recesses of one’s own mind and not confront, however, once one finally addresses the real idiosyncrasies holding own back, then one has a foundation upon which to build one.

This was the truth behind all monastic and military orders which put an emphasis upon mystic “contemplation” in the regimen of their rites. It is very difficult in an age of dissolution such as our own to “be one’s self” outside the context of a Traditional hierarchy. A man of Tradition can find no trial of self-knowledge in an age such as our own. It is far too easy to be distracted by one’s own thoughts, memories, experiences and immediate desires; however, once again Evola offers us some advice:

The problem of being oneself has a particular and subordinate solution in terms of a unification. Once one has discovered through experiment which of one’s manifold tendencies is the central one, one sets about identifying it with one’s will, stabilizing it, and organizing all one’s secondary or divergent tendencies around it. This is what it means to give oneself a law, one’s own law.”2

One’s own law could be a set of guiding rules and philosophies one sets down for oneself. It could also be a sacred Tradition one belongs too, whether it be Ásatrú, Eastern Orthodoxy or even sedevacantist Catholicism, the point remains. Secondly, after having recognized “one’s own self” one must prepare to put the experience they have learned into action. This is the most difficult stage of one’s trial of self-knowledge. Before one undertakes this path, one must understand and accept that all inward experiences, transformations and victories take place on the transcendental plane of the more-than-human.

Simply put, this plane is that of determination. One must put one’s goals into action though focus— focused intent has the power to change reality. Even in the pursuit of one’s goals— in the pursuit of greatness and self-over becoming, one risks falling back into the plane of the all-too-human, of the mundane, the casual, the mediocre. It is for this reason why determination is so crucial in the struggle for victory in the Greater Holy war— all of one’s deeds, actions, and focused intent must be oriented towards personal perfection and striving. Know this, as previously mentioned, all the inward experiences and changes come from the super-personal, from the plane of Being— the plane superior to that of ordinary existence which truly elevates man to the transcendental sphere.

I would like to end these thoughts with the famous maxim taken from the Vulgate Bible which asks, “Nonne militia est vita super terram?

This line is taken from Job 7:1 and encapsulates for us the mindset in which to approach the Greater Holy War. One must first overcome the struggle to endure and overcome oneself and one’s own basis desires before one is ready to enter a war with an enemy, whether they be barbaric or civilized. Indeed, the West faces enemies from all corners of the planet, viz., the Culture-distorters from within and the barbarians from without. The mental and spiritual preparation will be just as important if not more so than the physical preparation in order to confront the forces of global subversion and their auxiliaries.

Sources Cited:

Evola, J., The Metaphysics of War, p.97.

Evola, J., Ride the Tiger, p.61-62.


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