The Epidemic of the Modern Age

There are now being found all the problems, mishaps, and inferiorities with humankind. They are abnormalities of which under a certain and specific observation are discovered simply for that the Truth has been founded and a new way has since purged. In the immediate sense, the most certain of these disturbances is categorized under the modern world, with its intellectual and religious degeneration, its moralism, democracy, and its countless, various diseases, inferiorities, and distortions that infect every aspect of modern life.

The great philosophical problem with our age that is foremost of consideration is nothing more than, “How does one achieve peace?” And in all their endless contemplating they cannot for the life of them find a suitable answer. The dilemma, ultimately, owes itself to the fact that they cannot, or quite simply refuse to, recognize the actual problem. They blame the man himself and not the methods of his learning and spiritual foundation.

They blame the agents of government but not the system from which their principles are drawn. They blame the Aryan himself and not the foreign and degenerate contaminants of his body and spirit. They even go so far as to blame ideology as such, demanding in turn, that we all exist without any firm absolutes, ideas, or worldviews whatsoever!

And throughout all of this hand-wringing and standardization of absolute cowardice, the outcaste, which is today in a ruling position, imposes upon all one restriction of self after another. So instead of admitting that their ideas are in error and are therefore not meant to be, they would rather busy themselves with a madness of overseeing every little aspect of a person’s life, stripping away everything that makes up the man and his higher self, including all those things that don’t mix with their petty agenda.

Sooner or later, one must admit to the world that, “Peace never existed.” Therefore: “How could I be that which is nonexistent?” And the answer: “Obliterate! Obliterate all wrong ideas. Obliterate the inferior self. Obliterate falsehood and deceit. Obliterate self-restriction and guilt. Become the higher man.”

In a traditional world, it is clear, that all worthy peoples are to be initiated into the mysteries and lead a spiritual life. Insofar as this goal may never be met, at least in the current time, it yet stands to reason that the present superstitions and stage-acts are merely an insult to our intelligence. Not only are the low arts of witchcraft widespread, but so too are the so-called holy sacraments, immaculate deceptions, and paltry prayers of modern religions as selfish, foolish, and stupid. These deviations and subversions are but the offshoots from the degenerate shells of tradition, which can only prove as a threat to whatever civilization they are to be found in practice. If we are to place our imbecility on a pedestal and worship it then there can be no hope for mankind to advance, to make right, to attain Arya and the Absolute.

The so-called religious leaders of the modern age, which is a title bestowed upon them who in no way deserve it—for they who do not so much as follow any true principles but mere profane illusions can no more lead in its truest sense—are yet now of a position demanding “belief” and “faith” in what is merely the profane, human, material, and historic absurdity. Even if such religions as Christianity and Islam at one time attempted a restoration of tradition or any degree thereof it is clear today that there is no salvaging these far gone religions, and that we must believe only our own impressions of how crazy and degenerate the modern world has really become; for it is only upon this sudden realization that one and all may, in turn, react against it.

We have come to the point where religions, which began for the sole purpose of teaching the initiate to achieve a union with the Divine, have now resorted to preaching against it, so that all of the knowledge and spiritual realization has been eliminated and replaced by common morals and superstitions, and much worse, by a ridiculous secular humanism. Indeed, one of the greatest deviations was in first redefining the meaning of tradition, which originally and can only mean the Sacred Tradition, into that of the merely human realm of culture, custom, and profane belief, so that an entire people have been duped into forgetting their actual tradition! Wherever we find any hint of a spirituality it is almost always irretrievably tangled up in its more or less fraudulent forms so as to render the entire experience and teaching a counterfeit, if not a very serious danger to whomever is overcome by it.

These modernized religions, which are really nothing more than the embodiments of pseudo-initiations and counter-initiations, nevertheless, demand that we leave behind all forms of action, such as would be of use to combat all the profanities, deviations, and subversions as found within modernity itself. Such modern slave-religions, by demanding that what is spiritual is merely one’s sentimental, emotional being, appeal only to the basest and most crude of individuals, that what is thought to be religion today is in actuality the anti-religion or anti-spirituality, which is sucking the life out of the people, and is promulgated only by the devils of dispersion.

In reality, the man of tradition must give his praise to the “end times,” insofar as it means the end of this decrepit servitude to an wholly inferior order, and moreover, the ending of the last age, which is merely the start of a new one.

This being the case, rather than hopelessly and in vain defending or seeking to conserve all those principles or practices of the Dark Age which are the counterfeits and degenerate shells of tradition, and rather than support a defense of modern life which has indeed by now infected both East and West, one must instead welcome its total collapse, the complete dissolution of modernity, upon which and only afterward can a new Golden Age commence.

For the contrary is wholly horrific. Without this march towards said transition we will continue to lay claim to a world in which our folk are near powerless, a world in which we are constantly being trained and seduced in the rotten art of brown-nosing and mindless droning; whereas the herd are trampled upon, the true evils—restriction, destruction, and endless hypocrisies—prevail; and at the end result is a declaration that man must die to find salvation, simply for there is no sense in living any longer!

One may hopefully, after being left in the dark for so long, recognize the train of error to this absurd reasoning. It is a pseudo-philosophy that demands that the greatest joy is death, and the meaning of life is to enslave yourself to others. The irony here reveals not a divine way but that of its opposite; for the source of this “philosophy” comes not from a supreme energy, but from that of a traitor and a coward, from one who is in fear of his own life, and who is consumed by a regrettable self-loathing.

We, therefore, do not care to be under the restraint of the modest and the “good,” what forces the most pathetic of actions. We act with a decisive spiritual force and a most victorious splendor. Those who seek to suppress our wrath are the worst enemies of humankind; they cannot see the immeasurable beauties of the world and life. These fools are utterly failures. Our ways are tried and true; theirs, of idolatry and sport, are meaningless and fruitless.

There is truth. There is victory. Those who deny it are merely fools, lost in the endless trappings of life.

As Nietzsche wrote, “To be true—that can few be! And he who can, will not! Least of all, however, can the good be true. Oh, those good ones! Good men never speak the truth. For the spirit, thus to be good, is a malady. They yield, those good ones, they submit themselves; their heart repeateth, their soul obeyeth: he, however, who obeyeth, doth not listen to himself!”

For, “It is not enough for me that the lightning no longer doeth harm. I do not wish to conduct it away: it shall learn to work for me. My wisdom hath accumulated long like a cloud, it becometh stiller and darker. So doeth all wisdom which shall one day bear lightnings. Unto these men of today will I not be light, nor be called light. Them will I blind: lightning of my wisdom! put out their eyes!”

* * *

Historically, as the spiritual authority degenerated, it found its ideal temporal power in democracy which, when tyrannical, is the worst form of government; and, indeed, tyranny was inevitable, given the time period. The transition from the traditional monarchy to that of a democracy created a shift of wealth once owned by the sacerdotal and regal castes over to a bourgeois oligarchy, who quickly became corrupted and opposed tradition for modern “progress,” so long as it made the wealthy business owners richer. In turn, the plutocratic oligarchy found democracy to be a perfect vehicle for their racket.

Democracy, as it were, not only requires the high intelligence of the majority of people who are usually rather naïve, but the active and constant voicing of their opinions which would consume more time and energy than they could possibly have. Moreover, with the degeneration of the highest castes, which have since been virtually eliminated, the qualifications for governance would be sorely lacking. As this age falls under the influence of the lowest caste, we not only see a stark individualism but a commonality in the basest and most animalistic attitudes. The bourgeoisie play upon the individualism of the proletariat to serve the purpose of capitalism, where money, economy, and the ever-expanding business is the objective, thereby giving the wealthy control over culture and public conduct.

Whereas one percent of the population controls more than fifty percent of the global wealth, these plutocratic oligarchs get away with high crimes against the people and even refuse to pay their share of taxes. All of this while the so-called middle class are robbed of nearly half of their earnings, which will then go towards tyrannical programs that effectively oppress the honest and hardworking citizens. Perhaps much worse in error and humiliation is the outrageous scheme that the successful working man is forced to pay for the development of non-Aryan nations, under the simplest pretext that they are in need of “developing,” even as our homeland is left decaying in ruins, when in fact there had been no such development as to secure their self-sufficiency and prosperity, but rather development of their military and intelligence apparatus so as to oppress the people and impose an imperialistic dictat. As a direct result of their incompetence and failure to solve the problem, the mass migration of the populations of the non-Aryan nations presents for Europe and the West an insurmountable problem, which the rulers wish only to remedy by creating wars and conflicts throughout the world to decimate the population.

Western man has virtually become a slave for furthering the material progress of the American capitalists which exists above all else. This being the case, anything that potentially is a threat to strapping one into the workplace to further the lives of a community so vile of disgust is immoral in the eyes of religion, and therefore suppressed by society, the world conscience, and finally prohibited by law. We are not supposed to think. We must only obey. It is this extreme narcissism that commands to all what they can and cannot handle—their failures are constantly being pushed upon the masses.

Nevertheless, the herd cower in fear at even the slightest threat. Truth, justice, and virtue have all been outlawed, yet the masses as a whole remain complacent, cowering in their beards. Granted, there have arose several sporadic opposition movements, yet without a solid foundation of sacred principles, there can be nothing with which to serve as a strong and lasting opposition to the decayed forms of life; and this is where most who take up the flag to march go wrong, be it from the very beginning, which is seriously lacking.

René Guénon summed up the argument against democracy by these decisive words: “The higher cannot proceed from the lower, because the greater cannot proceed from the lesser; this is an absolute mathematical certainty that nothing can gainsay.”

Of these so-called authorities of spiritual and temporal power it should be at least ostensibly clear that there is not one speck of royalty among them, and that their means of worship are as primitive and slavish as the animal kingdom. Rather, in this hectic mix of secularism and neo-Christian culture, there can be nothing more than an inevitable reversion into that which Christianity originally set out to oppose, that is, to a culture predominately of materialism against which a murky moralism cannot adequately defend. For in these times we bear witness to a god and a salvation relying and centered almost solely upon money and the economy. Modern technology, business, and labor have all been elevated to a divine status, yet spiritually and psychologically the people are as defunct, loathing in their own self-hate.

The banner has been raised, and of that, its false doctrine, of peace, equality, and freedom for all. The sacred symbol of the cross has been replaced by the hammer and the sickle. Work has become synonymous with the path to the divine. Moreover, all life is regarded as sacred, without regard to how benefic or how malefic it is, or even to a natural hierarchy, which has been completely negated. The banner that once may have read “God and Tradition” now reads “submission and tyranny” or “peace through consumerism,” this which has only given rise to overpopulation and, as a consequence, the destruction of the planet.

The West is being strangled in its predisposition and fascination with constant change over stability, with inferior action over contemplation, with the impossible equalization and egalitarianism of the arts, crafts, sciences, and the systems of spiritual and temporal power. As institutions such as that of the plastic and phonetic arts are made accessible to all and the lowest, the granting of which can only move to confirm the overturning of the higher man by the lesser for wherever he may appear. And so it has been that for centuries democracy and its modernism has withered to a powerless body of blind, naïve, and obsessed individuals—or, rather, politicians—who are concerned only with their careers and their fundraisers, their festivities and their speeches.

Theirs is truly a reign of quantity. For only in such a flawed system can the child who was always teased and bullied on the playground become the man of political machismo, dictating to the world its policies.

Likewise, in a relatively and predictably short amount of time has a complete inversion occurred. Democracy no longer obeys the illusory “will of the people,” but rather the will of the degenerate rabble, the criminal, gangster, outcast, the sick and deviant. Men, women, and children alike are no longer safe in or out of their homes. The people now live in constant fear of being robbed, slandered, assaulted, raped, or murdered by an ever-increasing number of thugs, who are not only given a veritable free roam with which to conduct their low acts, but are imported on a massive scale from throughout the world.

All democracies are, for these very reasons, destined to collapse, sooner or later, into an oppressive tyranny, in which case the nation is ruined by excessive misuse of force against its own people, and by miscalculations of funds and programs, or into a chaos resembling that of anarchic mob rule, from which point there is no longer any recognizable state; more accurately, it would appear to us as a mixture of both catastrophic forms before the entire nation falls to ruin or foreign conquest. In either case, no amount of media propaganda through which the people are kept hypnotized will serve to alleviate the problems. For as long as soulless modernism exists to suck the life out of the child before its chance to reach into a higher form of self, can this world only exist as a pile of ruins.

* * *

In today’s political and social landscape, the idea of progress is everywhere professed but realistically is nowhere found, or being a mere illusion is simply a catchword to ensure the ideology born from a completely material civilization. In this way, progressivism is wholly a Western creation as to be synonymous with modern Westernism, which has come to include a great deal of minor ideologies, all of which are similar in terms of modernity.

Now, progress is only a superstition or idolatry, for as a symbol it has lost all meaning; it is in no way a spiritual progress, but simply an imagined moral progress, which can only parody true intellectuality. Since the seventeenth century there has indeed been a real material progress, but this brought with it a complete negation of the spirit and the rise of a secularist morality that is used to prop up a wholly material civilization.

Morality itself has in fact become a superstition, or we may define secular democracy as moralist, whence morals are no longer seen as symbols of the higher celestial mystery through which a certain intuitive realization is attained—and this which can only be had on the personal level—but are now only recognized as behavioral commandments or legal codes, the participation of which has the natural tendency to swell the egoism of the people.

Charity, to make an example, is more often than not given as a means to exploit masses of people so that an expanding international economy may prosper. Politicians are always eager to spend someone else’s money, or even borrowed money, to help develop countries and small villages alike in order that they may now be steady participants in global capitalism and consumerism.

Now this does not in any way resemble charity or duty; it is rather cynical at best, where poverty has now come to mean not having the latest technology. Such morality as severed from all metaphysical principles can no longer be thought of as a means to salvation of one’s soul; nonetheless, this does not stop politicians from presenting themselves as saviors, often cloaking their words in religious overtones which they do not even have the mental capacity to understand.

“Blessed are the poor in spirit,” says the gospel, for it is not material goods that better the man; it is almost always the contrary: the more money an immoral or ignorant man has the more destructive he’ll become, and the farther away from God. This sort of false charity as part of the beloved moral progress is sharply an inversion or involution, and so cannot intelligibly be called a progress at all, if for all that the worst elements in man become swelled resulting in drastically negative influences.

This false morality has also given rise to a traumatism in which people find offensiveness and mental trauma in the slightest jabs or punishments, or in cases which are wholly imaginary where there is no such offense; but these people who complain about false traumas, as Schuon says, are already monsters. The same goes to show that moral progress is in many ways a manipulative practice utilized to boost egos, wealth, and bad behaviors.

Along with capitalistic exploitation, this false charity indelibly fosters Western political ideologies in those countries, giving the illusion of an assumed moral authority to the West. It is in fact difficult to find anyone in the world who does not praise this age as the era of progress, even only as a formalism. It is so much taken for granted that most people are afraid to question this very idea and so fail to see its deceptive falsehood.

The truth is that progressivism began from a discontinuity at the end of the Middle Ages when intellectuality had ceased in the West, the grave error being that traditional expressions were blamed for the falling out rather than the descending tendencies of fallen man; and thus the pretense was born which gave superiority to all things new or remade, only with inferior designs, arising mostly from rationalist and humanist speculation. Thus humanism, which is inseparable from notions of progress, asserts itself as the new religious form in which the supernatural is denied or negated and the psychic human is the ultimate reality; and this is the inversion of all divine truth. But it wasn’t enough that the West should adopt this inverted philosophy, it felt a tumultuous need to enforce this dissolving poison on the rest of the world.

We can therefore say without distortion that progressivism is Western Supremacy with all of its civilizationism, modernism, materialism, democratism, industrialism, scientism, liberalism, globalism, individualism, egalitarianism, and humanism that has plagued and ravaged the globe for centuries. Far from saving the world from poverty and injustice, the West has rather forced all peoples to abandon their traditional civilizations in exchange for Western modernity, which has for its roots only the most social aspects of the degenerate Greco-Roman period—negating its intellectuality which is out of the reach of the moderns—but also the Renaissance, Reformation, and revolutionary period, which are out-and-out anti-traditional. These successive phases have not only resulted in a severance in the West from true religious orthodoxy, but also have led to an absence of principles, spiritual or intellectual, which would normally serve as a basis for a traditional civilization. The deviation, moreover, along with a pesky antagonism, has been the cause of several devastating wars which have torn apart entire continents and nearly eradicated entire races.

Presently, we may trace the new conflict involving the West and Islam to the same Western disease in which Islamic nationalism, springing from a deviant Western education, threatens a rivalry under the guise of terror. It is not by accident that Islam gives birth to hardliners who are the same type of moralist fundamentalists and anti-esoterists that are found in sheer abundance in the West in yet a secularist and democratist fashion (since, as was stated, severance of the spiritual and temporal functions have brought on an absence of principles); for Islam and the West under Christendom share a commonality in Semitic religion which, being sentimental, has the tendency towards legalism, moralism, and formalism.

It is therefore pointless to speak of a clash of religions. The conflict here, rather, was entirely brought on by the West and its colonialism in the nineteenth and twentieth centuries, which in turn sparked the Islamic revolution against a Western bid for modernization. The East has responded in kind by a massive Islamic colonization of the West, which is displacing the European populace, in their own bid to gain the majority and transform the West into an Islamic State. It is the delusion of the Westerner that he can sufficiently Westernize Muslim immigrants and keep them in his favor.

Unfortunately, the Westerner, who has made a science out of brainwashing propaganda, convinces with ease the ignorant masses that anyone who opposes modern Westernism is insane and must be corrected or locked up. The same strategy has been utilized again and again. For instance, having to sit through a dull, monstrous, and near useless Western education five days a week for sixteen years drives most people crazy, but leave it to the Westerner to blame the victim by inventing ridiculous diseases such as the “attention deficit disorder” and forcing harmful drugs on these same powerless and frustrated children in order that they receive an education that they cannot opt out of, all the while claiming that one is privileged to have such studies of erudition, which really goes nowhere in the intuitive and intellectual sense, except for its work on materials and machines, but has tricked man into thinking that mere memorization and assimilation of “facts” is true knowledge.

Just as sure and swift as enchained to the senses has modern man become the prisoner of Westernism and its dictatorial governments. The progressivism espoused by all of the major parties, including oddly enough the nationalist parties, is, as we have pointed out, nothing more than a deplorable Western Supremacism. The West shamefully views the world as one gigantic prison in which they are both wardens and prisoners, because not only are they glad to be so but, lacking the mental qualifications and genuine moral courage, are afraid to be freed from their own prisons. Like Plato‘s analogy of the cave, where the sensible world or perception is the prison, modern man is truly the caveman par excellence.

(From Reflections on Tradition and Its Malcontents)

The Traditionalist Error

Although the Perennial Fathers were unanimous concerning the essential doctrine, they were divergent in other matters of varying importance. While Guénon wrote that it was only for him to expound the doctrine such as it is and to denounce errors wherever they arise, this is not to say that his work was without opinion. To begin with, Guénon was biased against the ancient West and exaggerated the importance and spirituality of the Semitic religions and the East. Such bias clearly originated from his strict Christian upbringing and his adherence to Islam, which is to say, to influences and opinions voiced by religious figures with whom he was acquainted.

In an early article, Guénon and Pouvourville wrote that one should “love religion and hate the religions,” the former being the metaphysical essence conveyed in all religious texts and the latter referring to the constraining dogmas, excesses in the law, and inefficacious rituals formulated by the organized religions. While Guénon later softened his stance on religion, we find such compromises undesirable now more so than ever for the simple reason that the organized religions today are incompatible with the Aryan tradition, and so must be brought in line with the new world age, of which we are now on the cusp.

Schuon was of the opinion that Aryans are above all metaphysicians and logicians, the deviations of which lead to rationalism and scientism, whereas Semites are mystics and moralists, the deviations of which include sentimentalism and fideism. Tradition applies to the former, whereas religion applies to the latter. Not only have Aryans become Semitic due to Judeo-Christianity, which is a sort of spiritual slavery, but they have fallen into the worst of the Aryan and Semitic deviations, which are distractive and obstructionist, owing to the exaltation of a particular characteristic over and against the greater Truth.

By far, the worst error of the Perennial Fathers was in refusing to pronounce the Judaism and Christianity as heresies; for it is not a question of whether these religions contain some truth, but that these truths are profaned by horrible misrepresentations and distortions. This failure led to an ecumenical and apologist attitude that was especially pronounced in Schuon and his followers, which resulted in a rather unfortunate compromise at the expense of the truth. Schuon went so far as to deny that the Christian rites had lost their initiatic character, as the spiritual influence had essentially withdrawn by the time of Constantine, after which the church, once restricted and secret, was made public and accessible, and its rites were limited to the exoteric domain. This truth is evidenced by history and the Gnostic persecution of which Schuon displays an unbelievable incomprehension coupled with a fantasy of a perfect origin of Christianity in which the apostles and church fathers were seemingly infallible.

The Perennial Fathers, moreover, refused to admit that the Semitic religions were founded on massive borrowings from the very same pagan traditions which the theologians hypocritically denounced. The only exception was Evola, who acknowledged that “the Jews took their religion from the Egyptians” and that the Christians remade the pagan myths. Although Guénon was of the opinion that the Greeks borrowed from the Hindu and Egyptian traditions, he refused to admit that the Semitic traditions were comprised of such borrowings, but suggested, however irrationally, that the opposite was more likely.

Some perennialists even go so far as to claim that the Semitic liturgies were not inventions, but divine inspirations which cannot be altered; yet again these rites were taken from earlier pagan rites and then altered. Schuon was under the delusion that one would be completely mistaken to believe that the Semitic religions could degenerate into paganism, for he says their sufficient reason for being is that they should endure until the end of the world, as formally guaranteed by their founders! This statement is incredible seeing as though Semitic religions are essentially pagan, and because they have already degenerated into mere shells of religion so as to allow their coexistence within the modern world.

Schuon acknowledges that Islam “possesses essentially a political dimension” which in Christianity is only a “profane appendage,” but all Semitic religions are exoteric and therefore political. Schuon admits that exoteric religion deprived of its vivifying esoteric dimension is and can only be profane; yet this has always been the case with Semitic religion in which esoterism has been restricted to a few and therefore ruthlessly oppressed to extinction. Moreover, esoterism is the “one thing needful” that is passed on from those who came before, and which was originally a foreign element to the religion itself that was only subsequently adapted to the borrowed religious form. Such is not the case when concerning a truly metaphysical tradition in which spiritual realization becomes the primary focus and the doctrine is received through divine transmission.

The fact that in religion there is such a vast separation between the exoteric and esoteric dimensions shows just how far removed it is from the primordial tradition—even more so where there is clear evidence of syncretism.

Undoubtedly, syncretism originated from multicultural interactions brought about by political climates of conquests, empire-building, and expanding trade systems. Semitic religion thus arose as a means to unite the people politically through the extermination of all the gentile traditions, through forced conversions and alliances, and through meaningless wars over lands and temples deemed holy in their biased texts.

We must also make mention of the fact that the elements in Judaism which were not taken from earlier traditions are those which sanctify imaginary profane events, particularly those of persecutions, as if being a victim was somehow sacred. But this mentality has only caused the persecuted to persecute others and to build a religion out of mutual persecution. This pseudo-victim mentality is taken to the extreme in the crucifixion of Christ which mixes pseudo-historical events with the sacred mystery. That perennialists have divulged the secrets to the mysteries of the Semitic religions does not mean that we should accept them as our own; an honorable man would never affiliate himself with the corrupt, tyrannical, and erroneous, especially seeing as though it was the Jews and Christians who denied and “crucified” the true incarnated Logos, Diancecht, in order to bring on the War of the End Times in which America and Russia shall destroy themselves with nuclear weapons, thus making Israel the world tyrant for a very short period until they too are destroyed. Such is their “prophecy” which they have stolen from the gods.

Schuon writes, “Whatever the circumstances, a perspective which attributes an absolute character to relative situations, as do the exoterisms of Semitic origin, cannot be intellectually complete; but to speak of exoterism is to speak also of esoterism, and this means that the statements of the former are symbols of the latter.” On the contrary, Semitic exoterism is officially literal or it is a moral parable; thus exoterism does not always coincide with esoterism. When exoterism serves as the basis for the cult of moralism, as is the case with the superstitious observances and political correctness inherent in the Semitic religions, then there can be no question of symbolism. Schuon further admits that “the criterion of metaphysical truth or its depth lies not in the complexity or difficulty of its expression, but in the quality and effectiveness of its symbolism.” Elsewhere, Schuon speaks of “an esoterism that is both fragmentary and vulgarized, hence exoterized,” but disingenuously refused to admit the Christian sacraments were so. He furthermore writes that “Aryans are metaphysicians and logicians whereas Semites are mystics and moralists” yet cannot see that Semitic religion is unsuitable for Aryans.

In regard to Islam, Schuon writes that, “the basis of Moslem morality lies always in biological reality and not in an idealism contrary to collective possibility and to the undeniable rights of natural laws.” But Islam is a universal not a national religion, and its Sharia law is too constraining on individual freedom in response to modernism. Let us not delude ourselves into thinking that Semitic morality is more virtuous than another morality; it is more a mental illness that creates immorality out of natural instincts and suffocates its dupes in obsessive-compulsive ceremonies and observations of entirely imaginary phenomena. Such morality merely provides an excuse to persecute or exterminate anyone who is deemed an undesirable. Besides, man is not in need of a religious morality which runs counter to the natural order. Nature, as a reflection of the Divine will, teaches through reason all the morals man requires to know.

Finally, Schuon recognized that all religious exoterism constitutes an extrinsic heresy—as Augustine says, “All scripture is vain”—for indeed it is an improper and even obscurantist veiling of the truth, as did Guénon admit that the historical religions are heretical in relation to the primordial tradition. It would then follow that the exoteric law is not absolute but must conform to reality, natural and contingent as it is, and this is also the position of Tantrism which holds that in the Dark Age the law is abrogated. It was no small contradiction by which the Perennial Fathers confused tradition with the law that caused the perennialist vision to be incomplete.

The Schuonian Controversy

We have seen how the work of Frithjof Schuon was mainly directed towards a Religio Perennis which strayed from pure metaphysics. This was due to the limited mystical and theological nature of Sufism, for which he headed the Maryamiyya (an offshoot of the Alawiyya), which has not been without controversy, primarily as to whether this Order had become syncretist, to which charge Schuon admitted the mixing of forms without losing any of the essential elements of Islam.

According to Guénon, an initiatic order must maintain “without interruption the continuity of the initiatic chain.” Members of such an organization “have no power to change its forms at whim or to alter them in their essentials.” As further, “Syncretism in its true sense is nothing more than a simple juxtaposition of elements of diverse provenance brought together ‘from the outside’ so to speak, without any principle of a more profound order to unite them.” Whereas “synthesis by definition starts from principles,” syncretism only considers the outer formal elements mixing them in a way that is totally divorced from their principles. Again, “every traditional doctrine necessarily has a knowledge of metaphysical principles as its center and point of departure…everything else it may include in a more or less secondary way is, in the final analysis, only the application of these principles to different domains.”

In the words of Schuon, “Our point of departure is the Advaita Vedanta and not a moralist, individualist, and voluntarist anthropology with which ordinary Sufism is undeniably identified—however much this may displease those who would like our orthodoxy to consist of feigning or falling in love with an Arab-Semitic mentality.” Schuon also spoke briefly “concerning the integration of a foreign element into a particular traditional formalism; this problem places us between syncretism, which is intrinsically heterodox, and esoterism, which in certain cases can admit such coincidences. This is because, in principle, esoterism is ‘open to all forms,’ as Ibn ‘Arabi expressed himself in speaking of his heart; but in fact, such exceptions depend upon certain subjective as well as objective conditions; therefore we must ask, not only what has been done, but also by whom and for what reason.” To this he adds that “in esoterism…there is only one religion with various forms,” for “man bears everything within himself, potentially at least, by reason of the immanence of the one Truth.”

The Evolian Error

Julius Evola, unlike Schuon, actually did form an esoterism removed from regular initiation and forms. His tendency was to reduce everything to will and power which resulted in philosophical errors, as evidenced by his statement that “there is no evil beyond necessity,” and that matter is effectively a sign of imperfection of action and is therefore an injustice and an evil. In the ethical aspect, Evola reduced virtue, the good and true, to power, stating, “there is no evil beyond insufficiency and weakness, no good but the will that is absolutely autonomous.”

On the contrary, according to Schuon, there is no freedom without necessity, which relate to the infinite and absolute; there is no goodness without justice, which are complementary to power. Due to the infinitude of All-Possibility, evil or impossibility is prefigured in the Principle, yet evil does not arise from necessity, which is not the same thing as constraint, but from accidentality; for evil has no cause but is rather deviation, inversion, and falsification, which can only be illusory. The divine by necessity willed Being and cosmos, not the fall. To be an individual being is not a constraint or weakness since its will is to be an individual whose immanence does not run counter to transcendence.

Guénon adds that “natural laws are ultimately only an expression and a kind of exteriorization, as it were, of the divine or principial Will.” Hence, universal manifestation and primordial humanity are themselves revelations of the divine. And according to Plutarch, “Thales says that necessity is omnipotent, and that it exerciseth an empire over everything; Pythagoras, that the world is invested by necessity; Parmenides and Democritus, that there is nothing in the world but what is necessary, and that this same necessity is otherwise called fate, justice, providence, and the architect of the world.”

Further errors of Evola concern the relationship of knowledge and action. Following Guénon, Evola claims that in the primordial tradition the convergence of the sacerdotal and regal functions were in effect the foundation of the traditional civilization, whereas in their divergence the regnum must submit to the sacerdotium or else assume the function of intellection in the royal initiation whereby the two powers, knowledge and action, and the two authorities, sacerdotal and temporal, are once again reunited. However, Evola denies that the warrior caste is more prone to degeneration, that the temporal power is less conducive to intellection, and that the regal function is more easily reduced to temporal functions negating the initiatic spirituality thereby.

This deviation leads to his placement of the temporal power above or equal to the sacerdotal authority, which results in an inverted or feminine spirituality, that is to say a sentimentalism, moralism, and formalism. Such inversion stems from the error that reduces the spiritual authority to mere mediation and elevates the temporal power to a divine dynamism which insofar as it holds the double power is thereby the highest expression of spirituality and, as it were, the completion of the sacerdotal caste.

On the contrary, in many traditional civilizations, the legislative, judicial, monetary, and medicinal functions were under the purview of the spiritual authority, whereas the regal and warrior caste was in charge of the military and law enforcement functions and were entitled minor legislative powers which enabled them to enact certain social legal codes. Where this wasn’t the case it was always due to a degeneration.

The regal warrior initiation does not give access to the same metaphysical heights as found in the sacerdotal initiation, as Evola claims, but by the very nature of the warrior and his function, which requires applications of metaphysics to the temporal realm, such possibilities are thereby limited. Clearly, the sacerdotal function is the conservation of the traditional doctrine of which they are its sole custodians, whereas the warrior and regal functions are preoccupied with the doctrines of war, physical strength, moral law, and social order. Thus while principles must be applied to the temporal world and as such lend themselves to the judgment of right and wrong, the sacerdotium is essentially knowledge and the regnum is power; knowledge directs action without being involved in its vicissitudes, yet action is not independent of action and therefore cannot rise above its own characteristics.

Cultus Perennis

Tradition is not unanimous on every single point in time, nor is tradition the study and reliance on sacred texts, for as the Mahabharata states, “The Vedas differ, and so do the Smritis. No one is a sage who has no independent opinion of his own.” Thus all those who claim to be an authority and to have a complete and single truth or way above and against all others are in error. A lexicon of terms and theories, while acting as a guide, cannot be absolutely enforced as Guénon sought to do. Guénon, however, was right in some respects not to take on any disciples, for as we see in those centered around Schuon and Lings, perennialism became more of a devotion to a master’s particular thoughts and opinions, of which criticism extends to Guénon as well. Evola wrote of Guénon that “a useful action would consist in developing certain aspects of his doctrine that suffer from a fundamentally arbitrary dogmatism since, all things considered, the mixing of traditional data with individual points of view was inevitable even in his case. So much more in France, but also in Italy, groups were formed that follow the master in manner of the ‘head of the class,’ redoubling the dogmatic certainty and claiming to be the only ones to administer ‘orthodoxy’; that thing is somewhat tiresome and can only be harmful to what is best in Guénon.”

After the four perennial fathers, most of the later perennialists became indistinguishable from religious fundamentalists and actually took on all of the tired dogmas of Semitic religions, for most of them could be nothing more than simple Christians and Muslims. None of these traditionalists furthered any of the work that the fathers started concerning what was and still is of utmost importance, being primordial symbology and metaphysics. On the contrary, these later pseudo-perennialists seem more concerned with defending to the extreme positions which their masters held that were in fact erroneous and of no importance to spirituality, such as those attitudes which work towards a traditionalist ecumenism.

In opposition to the above, we outright reject the notion that Revelation, including all of the moral laws, was “written by God, not man,” and therefore reject the call to accept the entirety of the law. Perennialists cannot seriously make the argument that all of the laws are just or should be followed.

Due to such religious prejudices inherent in the law, perennialists have relegated magic to the lowest order, whereas Evola recognized a low and high magic. Indeed, the Semitic view of magic is hypocritical because it proscribes magical rites on the one hand and on the other celebrates magic in the scriptures, of which occurrences are not unlike the magical rites of the Brahmins, as described in the Upanishads, wherewith the use of speech they turned worldly objects into bliss or ether. The Upanishads are clear in that, “if a man departs from this life without having seen his true future life (hence, the Great Ritual of Sacrifice), then that Self, not being known, does not receive and bless him, as if the Veda had not been read, or as if a good work had not been done.” The true initiate knows that clairvoyance and magic result from initiatic rites, and must needs be so to attain blessing.

According to Cicero, all philosophers but Xenophanes approved of divination. Chrysippus said that divination is “the power to see, understand, and explain premonitory signs given to men by the gods.” Apuleius wrote that, “we have reason to believe that all these [means by which we obtain a knowledge of future events] are by the will, power, and authority of the celestial gods, through the obedience, aid, and services of daimons.”

Magic is defined generally as the art of controlling or forecasting natural events, effects, or forces by invoking the supernatural; also, the practice of using charms, spells, or rituals to produce supernatural effects. The philosophers, moreover, recognized a divination by natural means through dreams or frenzy, and also by means of art, hence, prophecy, oracle, omen, augury, and astrology. Magic in its higher sense must therefore be considered as synonymous with miracle.

Now, a more fatal error of perennialists was in denouncing the ancient gentile traditions as dead traditions. The gentile traditions can never die for they are eternal, and nature provides their exoteric structures. Reality, real-life events, astrology, nature, agriculture, fertility, art, science, reason, etc., are what forms our exoterism, while metaphysics and the One Supreme Principle is what all esoterism shares in common. In essence, the One is and can only be universal, as are the initiatic formulas to attain union with the divine. Again, when we speak of revelation or inspiration we mean a natural or cosmological symbolism in harmony with metaphysics and initiation. Traditional mythologies were based on astrology onto which metaphysics was already superimposed. Astrology thus offers a natural exoterism inherent to which are the exoteric rites and symbols of esoteric initiation.

Unlike the Semitic religions, the gentile traditions are not closed systems of dogmas and unalterable books to which nothing more can be added, nor are they based on pseudo-histories. The gentile doesn’t recognize an end to prophets or poets, nor does he fail to distinguish between myth and reality.

Guénon was wrong when he assumed that psychic residues from dead traditions were dangerous and might tear apart the wall holding back the subtle forces of the universe. Christianity had incorporated many pagan rites, symbols, and holidays without any threat to the cosmos. Subtle influences only possess this negative potential if said revivals are attempted without a firm understanding of the forces in question or if carried out in an incomplete fashion, as would conform to a limited interest centered around divination or animism. This is not the case when done by competent spiritual masters who are entirely capable of establishing a spiritual center which transmits both the greater and lesser mysteries.

Furthermore, Judaism and Christianity are very much centered around magic disguised as miracles, whence, for instance, Moses fights the Pharaoh with his magical staff, splits the sea, and leads an exodus through the desert for forty years with magically appearing bread and water. Also, Jesus walks on water, cures diseases by touch, turns water into wine, and raises a man from the dead. Here there is a tendency towards prophesying fantastical and devastating events which turn out to be self-fulfilling, always in promotion of Israel and condemnation of all other traditions which are considered evil and worthless and therefore must be “cast to the fire.”

Exactly which are the remaining living traditions and how much relevancy they still have is often the subject of debate. While perennialists agree that Judaism and Christianity are no longer legitimate, others maintain that Christianity and the sacraments are still valid at the exoteric level; but this is a grave error, for the sacraments are far removed from metaphysics, as is salvation a false idea which distracts from true spiritual realization and is limited entirely to moral behavior which is something quite different even from virtue.

The rift between tradition and religion begins with the aim of religion which strives to create a slave mentality under the guise of morality, whereby fallible and corrupt pseudo-elites having no qualifications or merit whatsoever dictate to the public what to think and do. Followers consequently become fearful, weak-minded, and superstitious rather than pious; for religious creeds are to be believed rather than understood, and dogma is compulsory rather than precise. At the heart of the religious error is the subjugation of metaphysics by a false theology, while ritual and meditation are superseded by priestly ceremonial mediation and false sacraments.

Rather than subscribing to the legalist and revelationist fallacies, perennialism should observe a Platonist philosophy of physics (moral, logical, and scientific), which is inductive, aligned with metaphysics, which is deductive, while acknowledging that there are certainly excesses in metaphysical speculation, which as the Buddhists hold, are indeterminate questions.

Against Pseudo-Traditionalism

The Mahanirvana Tantra states that in the first age the effective doctrine consisted of Shruti, in the second Smriti, third Sanghita or the Puranas, and fourth the Agamas. But to the perennialist all texts of a higher order, which may be referred to as the Arya Dharma, remain ever valid, whereas religions which no longer possess initiatic purity are therefore inefficacious. It is to those false worshipers which the same text speaks, that in the Dark Age men “will be heretics, impostors, and think themselves wise” doing “incantations (japa) and worship (puja) with no other end than to dupe the people.” Thus the modern world has profaned religion by directing it to false ends. For the modern mentality is on the one hand commercialist, which seeks to immortalize and eternalize synthetic products and inventions at the expense of health, morals, and intelligence, and on the other hand, it is fetishist by its constant urge to commemorate through profane ceremonialism every historical occurrence, about which cultish sentimental sermons are preached.

Pseudo-Esoterists, such as Jung and Wilber, have sought to reconcile the perennial doctrine with modernism, but any attempt to do so results in the counterfeiting of all spiritual traditions through a total negation of metaphysics and a modernization of orthodox doctrines. Consequently, there is nothing integral being passed on, for it is nothing more than a deplorable syncretism involving a superficial method of studying different outward aspects of traditions and distorting them to fit a “post-metaphysical” psychologism, which is to say, the reduction of metaphysics to psychological theories and imagination. As Guénon writes, “some people in these days think that they can expound traditional doctrines by taking profane instruction itself as a sort of model, without taking the least account of the nature of traditional doctrines and of the essential differences which exist between them and everything that is today called by the names of ‘science’ and ‘philosophy,’ from which they are separated by a real abyss; in so doing they must of necessity distort these doctrines completely by oversimplification and by only allowing the most superficial meaning to appear, otherwise their pretensions must remain completely unjustified.”

(From Reflections on Tradition and Its Malcontents)

The Christian Fallacy

Christianity is not historical or original in any way, nor is it a restoration of Judaism, but in the Judaic fashion compiles many borrowed traditions and alters them so as to form a syncretist counterfeit. In its bid to be a universal religion, the Christian church fraudulently reinterpreted strictly esoteric practices in a limited theological and historical manner, while abnegating much of Mosaic law before forming an even harsher law.

The desire for a universal religion and government uniting an empire was seen as early as the time of the Sumerians, and continued on to the time of Alexander the Great who sought to Hellenize the world, which task was taken up later by the Romans. Thus, what made such a syncretist religion possible was the fact that much of the Middle East and the Mediterranean were already multicultural, as evidenced by the University of Alexandria.

The Greek philosophers taught us in which manner the gods were in part based on the stars. The same is true with all myths. So too are the gospels based on astrology, particularly the sun’s path through the constellations, as Hill’s Astral Worship and Murdock’s Christ Conspiracy shows. This is why Revelation 4:5 declares that the planets are “seven lamps of fire burning before the throne, which are the seven spirits of God.” And Revelation 1:19-20 instructs to write the prophecy of “the mystery of the seven stars.” Jesus, moreover, was born in Manger, a constellation beneath Cancer, and rode into Jerusalem on the Asses, the stars to the north and south in Cancer.

In the case of borrowing, the earliest source of inspiration for the gospels comes from the Shamanic tale of Ursus, the Great Bear, who comes down from the heavens to aid mankind. Similar tales of sacrifice and redemption include the Arabian and Nazarene Isa, the Assyrian Adad and Marduk, the Chaldean Crite, the Greek Aesclepius, Apollo, Dionysus, Hercules, Prometheus, and Zeus, the Egyptian Alcides, Hermes, Horus, Osiris, and Serapis, the Indian Buddha, Indra, Krishna, and Salivahana, the Persian Mithras and Zoroaster, the Phrygian Attis, the Roman Jove, Jupiter, Romulus, and Quirinis, the Sumerian Dumuzi and Ishtar, the Syrian Tammuz, and the Thracian Zalmoxis.

One of the main sources of inspiration was the legend of Dionysus who was born to a virgin in the town of Sabaoth; he was called Savior, performed miracles, changed water into wine, rode in a triumphal procession on an ass, offered his flesh and blood in ritual, was sacrificed by the Titans, and was resurrected. In one legend, he was persecuted by Lycurgus, king of the Edonians of Thrace, who rebelled against the spiritual authority as represented in the king’s attempt to slaughter the infant Dionysus and extinguish Ambrosia, and later by expelling him from his kingdom and denying his divinity, claiming that Dionysus violated his mother (who symbolized wisdom), because the sacramental mixed wine, he said, was bad medicine. Lycurgus was driven to madness by the wine and killed his son Dryas (Oak), meaning “strength, knowledge,” thinking he was a vine. Dionysus then put a curse upon the land until the king was sacrificed, which alone restored the kingdom.ⁱ

It is important to note that cults of Dionysus existed in Jerusalem where he was known as IES or Jes, meaning “the one light.” Dionysus was modeled after the Egyptian Osiris and Horus, whose myths involved the exact same circumstances that were later to be seen in the gospels.

Another important source was the shepherd god Attis, who was born to the virgin goddess Cybele, was crucified (by Chaldeans, according to one tale), was resurrected after three days, and whose flesh and blood was consumed as a sacrament (because he filled the world). Attis, along with Mithras, had a temple dedicated to him on Vatican Hill before it was taken over by the Christians.

There is also the legend of Romulus and Remus, according to which King Numitor was exiled from the spiritual kingdom and was overthrown by his brother Amulius (the sorcerer). The daughter of Numitor and vestal virgin Rhea Silvia copulates with Mars and gives birth to the twins Romulus and Remus, who represent the Spirit and the soul. When Amulius got word of this he accused Rhea Silvia of violating her oath and ordered the twins killed by exposure. The servant charged with the task placed them in a basket and cast them into the river Tiber where they eventually floated into a fig tree sacred to Juno. There they were looked after by the river-god Tiberinus, who gives them to a she-wolf to suckle in a cave beneath Palatine Hill. Once grown, Romulus and Remus overthrow Amulius and reinstate their grandfather Numitor as king of Alba Longa, symbolizing the restoration of the spiritual center and the primordial state. Before the founding of Rome, however, the twins get into a disagreement over who is to rule and which hill to make the center. The dispute was solved when Remus was killed by Romulus, thereby making him immortal.

Plutarch wrote that during the thirty-seventh year of Rome, Romulus offered a public sacrifice, when “suddenly the sky was darkened, a thick cloud of storm and rain settled on the earth; the common people fled in fright, and were dispersed; and in this whirlwind Romulus disappeared, his body being never found either living or dead. A foul suspicion presently attached to the patricians, and rumors were current among the people as if that they, weary of kingly government, and exasperated of late by the imperious deportment of Romulus toward them, had plotted against his life and made him away, so that they might assume the authority and government into their own hands. This suspicion they sought to turn aside by decreeing divine honors to Romulus, as to one not dead, but translated to a higher condition. And Proculus, a man of note, took oath that he saw Romulus caught up into heaven in his arms and vestments, and heard him, as he ascended, cry out that they should hereafter style him by the name of Quirinus.”

According to Livy, “a few voices began to proclaim Romulus’ divinity; the cry was taken up, and at last every man present hailed him as a god and son of a god, and prayed to him to be forever gracious and to protect his children. However, even on this great occasion there were, I believe, a few dissenters who secretly maintained that the king had been torn to pieces by the senators. At all events the story got about, though in veiled terms; but it was not important, as awe and admiration for Romulus’ greatness set the seal upon the other version of his end, which was, moreover, given further credit by the timely action of a certain Julius Proculus, a man, we are told, honored for his wise counsel on weighty matters. The loss of the king had left the people in an uneasy mood and suspicious of the senators, and Proculus, aware of the prevalent temper, conceived the shrewd idea of addressing the Assembly. Romulus, he declared, the father of our city descended from heaven at dawn this morning and appeared to me. In awe and reverence I stood before him, praying for permission to look upon his face without sin. ‘Go,’ he said, ‘and tell the Romans that by heaven’s will my Rome shall be capital of the world. Let them learn to be soldiers. Let them know, and teach their children, that no power on earth can stand against Roman arms.’ Having spoken these words, he was taken up again into the sky.”

This story coincides with the later gospels of Christ. And it is interesting to note that after Quirinus, the Romans dedicated a festival called Equirria, during which a scapegoat or innocent goat or person was blamed and punished for the sins, crimes, and sufferings of others, and was driven out of the city symbolizing redemption.

Notwithstanding, the myths and legends are not meant to be purely historical, but are symbolic of the spiritual battle, of which Proclus writes, “the true warfare with the giants takes place in souls: whenever reason and intellect rule in them, the goods of the Olympians and Athena prevail, and the entire life is kingly and philosophical; but whenever the passions reign, or in general the worse and earth-born elements, then the constitution within them is tyranny.” Notwithstanding, the Semitic religions are gross falsifications of history or pious frauds which have distorted the myths and presented them as being exclusive to their own religion.

There is evidence that the apostle Paul, who may or may not have existed in some form, was modeled after such figures as Orpheus and Apollonius of Tyana, who also served as a basis for Jesus. Moses also had his equivalent in Minos, son of Zeus, who represented the Universal Ruler by entering a mountain cave every nine years and emerging with the tablets of the law to show that the law had a sacred foundation.

Although Moses can be identified with such constellations as Orion, Perseus, and Ophiuchus, Manetho turns him into a mythical person stating that Moses was an Egyptian priest named Osarseph who, after he and his leper followers were banished to Canaan, led a rebellion against Egypt, which resulted in a short reign and religious oppression before the usurpers were overthrown and the Egyptian tradition was restored. Josephus and Irenaeus state that Moses married an Ethiopian princess on the condition that she would procure the deliverance of her city into his power. For this marriage God cursed him and caused Miriam to be leprous. Tacitus also wrote that a disfiguring disease broke out over Egypt and by order of the gods the king rounded up the detested peoples who were led by Moses and expelled them into the desert, but after a long journey they came upon a land in which they founded Jerusalem, which Strabo says was conquered not by arms but by political and religious promises.

We are certain this is the case, for as the Jewish exodus is a falsified account of history, whereby, as Uzdavinys states, the Jews borrowed tales of the Hyksos invasion and Akhenaten rebels and retold them through a Jewish viewpoint. By 1570 b.c.e., the Hyksos were expelled, paving the way for the largest Egyptian empire in history, created by Thutmose III in the fifteenth century, extending all throughout the thirteenth century with Rameses and Merneptah, all of whom conquered Canaan and decimated the Israelite population. We must conclude that the names and legends of the pharaohs were rewritten by the Jews into a false history mocking the pharaoh and portraying the Jews as heroes, whereas the truth is that for hundreds of years the Israelites had sought to overthrow the nations by preaching a new religion and political system which was in every way subversive to tradition; to wit: Deuteronomy 7, Isaiah 60, Zechariah 14, and even John 4:22. Likewise, Christianity originated as a Jewish conspiracy to rule the world through a common religion and hierarchy delivered to them by a fraudulent messiah and prophecy.

After the most extensive archaeological projects conducted to prove the history of the old and new testaments of the bible, not a single piece of evidence has been found to support any of its mythological fictions—not of the exodus from Egypt, nor the conquest of Canaan, nor the kingdom of David, which supposedly spanned from the Nile to the Euphrates, nor yet of Jesus.

Moreover, after the Hyksos invasion of Egypt in 1730 b.c.e., the Egyptians received regular detailed reports from their many spies in Palestine and Syria. Among the tens of thousands of ancient Egyptian documents that have been deciphered not a single item has been found telling of anything remotely resembling biblical events, save for a single mention of Israel believed to refer to a small territory in the south of Palestine. Therefore, the Judaic myths, as like all myths, indeed refer to our time and no other.

The Semitist Error

Whereas the civilizationist error views modern civilization as the standard by which civilization is measured, the Semitist error holds that Judaism is the model for all civilizations. Far from a universal or even organic religion, Semitism had been imposed on different peoples through deception, which philosophers like Manetho, Celsus, Porphyry, and Julian charged as a conspiracy originating with Moses. The modus operandi was to present a new religion and political system, opposing it to all previous forms, which arising conflict was to be solved by conversion to a system of totalitarian control.

According to Tacitus, “Moses gave a new form of worship and a system of religious ceremonies the reverse of everything known to any other age or country. Whatever is held sacred by the Romans, with the Jews is profane; and what in other nations is unlawful and impure, with them is fully established.” This conspiracy continued with Christianity in exactly the same manner. Whereas Celsus recognized that the Jews borrowed their doctrine from other cultures, mainly the Assyrians and Egyptians, and then opposed certain aspects of it to appear as “a chosen people set apart,” the Christians borrowed their doctrine from the Jews, Greeks, Gnostics, and Romans, and then declared their church as the only true religion, due in part to its pseudo-historical content. On the contrary, Porphyry recognized that even the history of the four evangelists is false.

Celsus and Porphyry, who were of the opinion that a people should preserve their ancestral traditions, saw the gentile Christians as traitors to their people, as deceivers, impostors, and atheists. Christianity was merely the “new superstition.” Celsus wrote that Christians taught their doctrine only to the “ignorant, uneducated, and foolish persons,” for they were “only able to gain control over the silly, base, and stupid.” In order to win over the people, the Christian teachers turned spouse against spouse and children against their parents, as Jesus instructed.

Julian took this criticism further, writing that Christianity is a “fiction of men composed by wickedness” which “has in it nothing divine,” but “by making full use of that part of the soul which loves fable and is childish and foolish, it has induced men to believe that the monstrous tale is truth.” He charged Paul with duplicity, since when speaking to the Jews he said that their god is only of Israel and they are the chosen people, but when speaking to the Greeks he said that the Jewish god is also a god of gentiles.

Julian, like Celsus, recognized the differences between races as the basis for ancestral gods, explaining that “God the creator is the father and king of all things, but other functions he assigned to gods of nations and cities, each of whom administer his own department in accordance with his own nature; for since in the father all things are one and complete, while in the separate deities one quality or another predominates, thus the nations over which the gods preside follow each the essential character of their proper god.” And “as for men’s laws, it is evident that men have established them to correspond with their own natural dispositions; that is to say, constitutional and humane laws were established by those in whom a humane disposition had been fostered above all else, savage and inhuman laws by those in whom there lurked and was inherent the contrary disposition; for lawgivers have succeeded in adding but little by their discipline to the natural characters and aptitudes of men.” Differences in “character and laws” of a people were established by “some presiding national god and his subordinates. For different natures must first have existed in all those things that among the nations were to be differentiated. This at any rate is seen if one observes how very different in their bodies are the Germans and Scythians from the Libyans and Ethiopians.”

Julian opposed the commandment which forbid the worship of other gods, for contrary to the Jewish error, there cannot be any jealousy in God. As this fallacy falls, so goes the absurd falsehood which attempts to explain the diversity of races and civilizations. According to Genesis, there originally existed one city, one people, and one language, but God confounded their language and scattered them throughout the earth fearing that, since man was of one mind to which nothing was withheld, man might construct a tower to the heavens and overthrow him. Now, what sort of god would experience fear, spite, and jealousy and commit mischief because of it?

Nevertheless, we agree that the attempt to make the races one is mischievous and therefore Paul was wrong to spread Semitism to the gentiles, while Christian exclusivism is even more grievous an error. Julian remarks here that “among mankind the difference between the customs and the political constitutions of the nations is in every way greater than the difference in their language.”

However, it is impossible to reason with Semitists who believe in the false genealogies and chronologies which claim that mankind began in 4190 b.c.e., that the races Shem, Ham, and Japheth only came about in 2625 b.c.e., that woman came from the rib of man, and that Noah fit two of every animal species on a tiny boat for forty days to escape a deluge in 2528 b.c.e.!

The Apostolic Illusion

The doctrine of apostolic succession states that the authority and infallibility of the church derives from the apostles who attained the Spirit and established the Christian doctrine, which was transmitted orally. Yet, if to these men all things were revealed, as John states, then why was so much left out in their teachings as to be obscurantist rather than purely metaphysical? Surely, there was no doctrinal continuity, as evidenced by the constant changes that have taken place over the entire time-frame of the religion. Nor was there anything spiritual being transmitted in the sacraments, virtually or otherwise.

It is also evident that nothing spiritual was really transmitted by the laying on of hands during ordinations, for the majority of the church clergy were clueless as to the metaphysical meaning of their own doctrine, nor did the majority of them attain spiritual states; those few who did owed their achievements to outside influences, such as Platonism and Sufism.

Therefore, we find that if there was an initiatic chain in the beginning started by the apostles it didn’t last long, disappearing around the time Christianity became an exoteric missionary religion.

The church systematically eradicated any movement which showed any signs of initiatic power, on the pretext that they possessed a doctrine and a method outside of the church. Ultimately, the church required uniformity: one doctrine, one method, one church to perpetuate the lie of apostolic succession; hence Ephesians 4:5, “One Lord, one faith, one baptism.”

Just as Judaism was torn by several conflicting sects, Christianity began with even more conflicting parties, primarily for the fact that it was rooted in a multicultural syncretism. This data conflicts with the very idea of a messiah and his apostles, for if by messiah it is meant the spiritual influence, and apostle is taken to mean a prophet or messenger, then how could it really be said that such men attained a divine revelation of Christian prophecy if it began with an indefinite amount of conflicting variations fabricated by copying and altering other myths and legends?

The four official gospels were written down centuries later, most likely by compiling bits and pieces of several apocryphal gospels, adding lines as one saw fit, and then suppressing all other works as dubious and untrue. As it is widely accepted that many of the apostolic epistles were pseudepigrapha or biblical forgeries, then by what measure is the authority of these writings? And by what authority does the church claim its doctrine and rites, which are by no means found in the bible, but are based rather loosely on certain obscure passages?

Moreover, as there were and still are many different sects, which church, if any, possesses the authentic doctrine and rites as supposedly passed on by the apostles? That such sectarianism has always existed points to the fact that there was no apostolic succession.

The forgery 2 Peter warns of false teachers claiming that “we have not followed cunningly devised fables…but were eyewitnesses” who “were with him in the holy mount,” as if it was all history and not myth, and as if it all came together perfectly from the start. It then assures us that Christian “prophecy of the scripture is not of any private interpretation,” for it “came not by the will of man but by holy men moved by the Spirit.” We are then warned of false prophets and false teachers who bring about heresies which the many will follow, and will exploit the people and speak evil of things they don’t understand. But is this not the church itself which has done these things? Are not, in fact, the entire gospels and epistles forgeries and mutilations? Are they not accusing their victims of the very charges they have committed?

According to Eusebius, Dionysius claimed that Christian forgers mutilated the gospels and epistles, calling them the “devil’s apostles.” Clearly, as there were hundreds of contradictory gospels that placed the whole religion in doubt, the church saw fit to decide upon a set number of texts, which was also done by the Jewish scribes centuries before for the same reason, hence the Jewish texts were taken from other traditions which were then forged, mutilated, and added on to.

We therefore deny the Christian prophecy and blast Jesus and the apostles as crafty lies. The truth is that the church handed power to itself and enforced its oppressive doctrine by murder and intimidation. Its entire doctrine, rites, and sacraments are imaginary, distorted, and mutilated over and against the bible to which the church has no rightful claim. As it is written, the anti-messiah rules by deception so as to deceive even the elite, or those whose office they occupy, and whereas Jesus, and Paul, charged the Pharisees, and the Jews, to be of the Devil, it is the Christian clergy who are of the Antichrist. One cannot foolishly blame the church’s problems on outside influences or infiltrations, for it was the church on its own volition which destroyed itself and its people out of hatred, ignorance, and desire for power. The Reformation occurred merely as a result of the abuse of power committed by the church, and by the time democracy set in, the authority rested in the church was broken and thereafter the religion ceased to have any proper function or efficacy.

In order to hold onto whatever influence it still possessed, the church adapted its doctrine to certain socio-political trends, while keeping its main purpose intact to brainwash and oppress Western man and obscure him from true knowledge, of which the church possessed only a parody. In all sincerity, the church is nothing but a rotting, stinking corpse, which ought to be buried and forgotten. What can be salvaged from the bible should be, but not before removing all of the nonsense it contains.

The Theologist Error

According to Christian doctrine, Christ’s sacrifice effectively tore the veil from the holy sanctuary, thus abrogating the priest as intermediary and enabling the laity to assume a priestly function in accordance with the covenant. Now, the true covenant is the sacrifice on the Tree of Life which binds man to God, the final goal of which is a union with the Supreme Principle, in the face of which man’s will becomes identical to God’s will.

As Boehme declared, “man is made out of all the powers of God, out of all the seven spirits of God, as the angels also are.” These seven heavens are symbolized by the seven animals sacrificed in the covenant, the journey through which is man’s fight against the devil as the inner battle for the intellectual light, which is also the quest for the Spirit and the judgment of good and evil.

As evil is overcome, says Boehme, “then the heavenly gate opens” to the Spirit and the Spirit “sees the divine and heavenly Being, not externally beyond the body, but in the wellspring of the heart” wherein the Spirit contemplates. Whosoever attains this gnosis, he adds, is richer and nobler than any monarch on earth and more potent and absolute than all earthly powers and authorities.

Unfortunately, there is no remaining lineage of Christian initiation, nor of custodians of the orthodox doctrine within the church, save for the very limited form of Hesychasm, which, as Evola and Pallis have pointed out, is little more than recruitment into a monastic Order, of which there is nothing spiritual being transmitted. Beyond this it is clear that the church has failed to heed Boehme’s warning: “O ye theologians, the Spirit here opens a door and gate for you! If you will not now see and feed your sheep and lambs on a green meadow, instead of a dry, parched heath, you must be accountable for it before the severe, earnest, and wrathful judgment of God.” As Schuon says, “The exoteric viewpoint is, in fact, doomed to end by negating itself once it is no longer vivified by the presence within it of the esoterism of which it is both the outward radiation and the veil. So it is that religion, according to the measure in which it denies metaphysical and initiatory realities and becomes crystallized in a literalistic dogmatism, inevitably engenders unbelief.” The anti-esoteric viewpoint thus amounts to nothing less than a sin against the Holy Spirit for which there is no forgiveness.

Hosea 4:6 states, “My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children.” Malachi 2:1-3 commands the priests, “If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. Behold, I will corrupt your seed, and spread dung upon your faces, even the dung of your solemn feasts; and one shall take you away with it.” Malachi 4:1 adds that “the day cometh that shall burn as an oven, and all the proud and all that do wickedly shall be stubble.”

In our time, it may be stated without exaggeration that the lion (empire) and the lamb (church) are the greatest enemies to the West and to mankind. They no longer value dispassion or detachment which is that freedom from, and control over, the passions, nor do they value true principles which have their basis in ultimate reality, but have wholly given themselves over to political corruption and devilry. They have replaced ritual and doctrine with a mutable morality, under the false premise that merely doing good deeds leads to salvation, and have replaced the last vestiges of traditional monarchy with a secular, oligarchic tyranny. This new progressive religion has redefined the good to better conform to the worst political trends while still claiming that it is the same “eternal religion.” As sure as the virtues and sacraments have been distorted, so were they effectively replaced with the equally distorted “rights.”

Modern religion sees its natural home in politics both of which are nothing more than the reduction of intellectual principles to sentiment; everything is relegated to the moral point of view, since being the lowest order of philosophy pertaining completely to the realm of human actions, it is the only form of speculation that doesn’t escape the modernists’ grasp. Such cannot be called speculative due to the ambiguity of morality—hence, the incompatibility of religious doctrines which go no further than the contingent—for this form of morality is no longer even rational, but has exalted lesser values over and against higher virtues as to render them the new “vices.” Now all who oppose the bad are guilty of the sin of emotion, denying the causes which lay behind one’s thoughts and acts.

It may be argued that such a religious distortion was inevitable, if not inborn in Semitic theology, which acts as a hindrance to man; and indeed that is its purpose, insofar as it restricts, for the mentality demanded of one is that of the sinner and lowliest of creatures, whose very existence one must hate. But in every tradition, the conflict between exoteric forms and esoteric principles is the same as between Spirit and matter. If the peripheral formalism does not point towards the pure substance, but in fact deviates entirely as to lead one to political progressivism, then such a form is intrinsically heterodox.

Similarly, to give a higher importance to the symbols than the formless ideas they symbolize is far worse a heresy and superstition than to give greater importance to esoteric ideas which seemingly conflict with the formal codes. As theological exoterism is a severe sentimental limitation to the metaphysician, he would surely require the import of symbols, rites, and principles that would be considered outside of the scope of religious theology by the clerics. This import is of no harm whatsoever so long as it doesn’t impinge upon the cohesion of the religious form itself and as a whole, but in all cases where eternal principles are concerned it can and must only strengthen it.

As Schuon points out, the religio formalis appears clothed in a “collective soul determined by particular racial and ethnic factors,” whereas the religio perennis is situated more in the universal and formless. Even though the religio perennis is founded upon formal elements, it represents the purest and highest level of spirituality—the underlying universality of all orthodox religions—which in essence includes the intellectual discernment between reality and illusion or between the eternal and contingent, and the attachment of the will to the eternal. It then follows that religions must be adapted to different races, cultures, and other contingent factors so as to allow for exacting guidance without suffocating its adherents in a formalist excesses.

It is therefore not metaphysics but religious laws that must be under review by those who not only fully comprehend theology, but also who have no thoughtless obsessions over the moral codes, which are in many cases draconian and cruel.

Adding insult to injury, many of the clerics do not even practice what they preach. For instance, abstinence and chastity are demanded and abortion and contraception are forbidden, while at the same time, a large portion of the clergy are molesting and abusing children, consorting with prostitutes, and covering up the scandals. Such hypocrisies offer a clear indication that excessive religious laws fight against the natural order only to have the natural tendencies resurface in a deviant behavioral pattern. One cannot blame the sin entirely on the sinner if the rule is impractical. Along this order, there is nothing more impractical than assembling together the supposed intellectual caste and forbidding them to marry and procreate, for as the intelligence is genetically inherited, its greatest expressions will have become forever lost. Hence, the clergy of today are made up of the worst types of men possible, while the true intellectual elite are entirely absent.

In regard to the law, Schuon states that there exists a human margin in which are placed the unessential aspects, exaggerations, and excesses, which more often than not are obstacles and petty distractions to the “one thing needful.” We would go further still to highlight the ambiguity of morality, as expressed in Christ’s teachings which were meant either to oppose the Pharisees or to radicalize the law to irrational heights; “for unless your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no way enter into the kingdom of heaven” (Matthew 5:20). Indeed, Matthew 5:39-40 and 43-4 are the teachings of an imbecile or a coward. There is no mystery behind “turn the other cheek” other than it opposes the Pharisee’s “eye for eye” and the traditional “love God and hate thy enemy”; for as Aristotle said, “Tolerance and apathy are the last virtues of a dying society.” By and large, modern religion is scarcely different from the new age pseudo-religions which all have in common the following characteristics: individualism, scientism, moral progressivism, reduction of intuition to subjective phenomena, and the stubborn aversion to metaphysical principles.

The Ambiguity of Morality

The error of the three Semitic religions is the tendency to elevate morality to an absolute level, and this poses a problem since much of what passes for morality is marginal. We say morality as to distinguish it from virtue, where morality is a particular right or wrong, whereas virtue is a universal quality, such as knowledge, courage, or love. While true religion consists in willing the good, morality is only a limitation of the good, and as such cannot be absolute. Virtue derives from reason which derives from pure knowledge; yet morality, being especially adapted to contingencies such as race, caste, and time period, can only be relative, and this is why there is no unity of religious laws. The ethical worldview is firmly situated in a duality unique to circumstance.

Man must decide what is his will to do by necessity and judge by reason and intellectual discernment. Without free will, man is an ignorant slave. Such a slave morality inverts the natural hierarchy of virtues, which normally must be ordered by the intellect with everything in its proper place.

Texts like Genesis and Exodus dodge this philosophical problem by claiming that God told man what was his right to do or not to do, but this is a fanciful illusion. No god spoke when ancient man gathered plants, killed animals, and defended his territory against enemies, yet this constitutes theft and murder. Many sins, when misapplied, are also misunderstandings. Lust, for example, is not a sin in itself, but a natural instinct; it is a sign of a healthy sexual function which tells one to reproduce.

That within sedentary civilization laws were set forth to instill order does not mean that these laws came from God, but from man as temporal authority. Accordingly, the greater the expansion, particularity, and detail of the law, the more marginal it becomes, which is to say that justice depends on unique circumstances which cannot be foreseen in totality by the letter of the law, nor enforced upon all by some equal measure. This is why it is the spirit of the law which matters, save in such cases where the law itself is in error.

When laws are unjust and rulers corrupt, it then becomes the necessary duty of the people to dissolve the law by whatever means deemed fit. As religion has become superficial and distorted, so too is it necessary to nullify its laws, even as to deny assumed aspects of God, who is made into an absurdity in Semitic religion, which places emphasis on the son of God’s personal, historical, and human nature, which all know to be fictionalized fantasies brought on by a witch’s spell.

Through the Semitic prejudice, moreover, Semitic religion is viewed as the only true religion, while the so-called polytheistic traditions are viewed as false and savage. It thus affords no other viewpoints aside from its own; and for this reason, it is most dangerous.

We must object that Jesus, like Zarathustra and Hermes, was not a man, but designated a certain spiritual influence over the time and people; hence, his kingdom was not of this earth, but to come “in the midst and within.” As the king and lawyers represent the world soul, Jesus represents the world Spirit. Whereas the messiah is ultimately the Divine Intellect, his coming implies an event of severe circumstance, such as which mankind is now facing.

Suffice it to say, the idea of a Supreme Being as an affirmation of the Supreme Principle through a Divine Personality is found in all traditions. This affirmation is synonymous with manifestation, which in Christianity is the work of the messengers or angels, who are powers of God and are equivalent to the gods, such as the Greek arkhai, transcendent beings or archetypal principles, or the Hindu divyas, literally “divine beings.” All these are God. For, according to Aristotle, “God is one, yet has many names, being called after all the various conditions which he himself inaugurates.” And Philodemus and Aeschylus write that, “Zeus is air, Zeus is earth, Zeus is heaven, Zeus is all things and whatever is beyond them.”

It is therefore senseless to refer to terms such as monotheism and polytheism, as every orthodox tradition is monotheistic and only deviations can be considered polytheistic.

It is yet to be regretted that Semitic religions had became so radicalized and standardized that they marked a clear break from tradition, thus bringing the people to the Dark Age, which period is influenced by peasants, slaves, or pashus, literally “those in bondage,” being slaves in every sense of the word, especially to their passions. Speaking specifically of Christianity, Evola writes, “In general, it is evident that what has been universalized, rendered exclusive, and exalted are the way, the truth, and the attitude that pertain only to an inferior human type or to those lower strata of a society for whom the exoteric forms of Tradition have been devised; this is precisely one of the characteristic signs of the climate of the Dark Age or Kali Yuga.”

He goes on to instruct that, in the Dark Age, death and destruction is the theme, by which a false and illusive freedom is known by all. This age, moreover, is characterized by the main bonds which have stricken the inferior person or servant, those being: sympathy, delusion (belief in falsehoods), shame, fear, and a total attachment to all lowly and worldly things. The only means of escaping these bonds is through the purification of the will and the practicing of a certain initiatic discipline; yet it was precisely this art that was eventually stamped out by the church itself, which instead claims that religious ceremonialism and moralism is the basis for salvation, completely at odds with the divine truth.

Such ignorance is intrinsic to Semitic religions which subordinate metaphysics to an inferior, sentimental, and erroneous theology, and condemn to heresy and death all who oppose such ambiguous theological nonsense about God, having no metaphysical bearing whatsoever. It was the hate-filled Jewish bigotry that Christianity and Islam inherited which regards pagan civilizations as the ultimate evil and therefore destroyed those peoples and their heritage. Perhaps the biggest irony comes from Jesus who threatened and offended the Pharisees and preached revolution against their law, but quickly turned into a cowardly liar claiming that, “They hated me without a cause” (John 15:25).ⁱⁱ He went so far as to say that, “Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake” (Matthew 5:11). Isn’t it ironic that the Christians claimed to be persecuted for subverting the traditional world with a new religion and then proceeded to persecute all non-Christians, destroying their cultures?

Many religious proscriptions were made simply out of hatred of other traditions, as in the forbidding of wine, pork, and apples, since they were used as pagan sacraments. Religious leaders even opposed the ritual use of entheogens despite their long history.ⁱⁱⁱ Even the original Christians used sacrificial cakes and wine mixed with psychoactive herbs, and several Greek reliefs depict the gods mixing wine and herbs or receiving mixed wine or draught from a serpent. Jesus himself drank a mixed wine, sang a hymn, and fell into a heavy trance (Mark 14). In that state, he spoke and said, “These signs shall follow them that believe: in my name shall they cast out devils and speak with new tongues,” meaning that they shall perform the incantation of the Divine Name so as to attain spiritual communion; for “they shall take up serpents, and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.”^iv

Needless to say, the official Christian doctrines and rites are complete distortions of the gospels, and the religion is an abhorrent fraud. While Romans commands Christians to crucify the body of sin and renew their mind to “prove what is that good, and acceptable, and perfect, will of God,” the pious can no more do so than he can understand traditional symbols; whence Proverbs states, “The legs of the lame are not equal: so is a parable in the mouth of fools.”

According to the church fathers, Christianity was originally secret, metaphysical, and only for the initiated. Clement of Alexandria says, “It is for certain chosen men, who have been allowed to pass from faith to Gnosis, that the sacred mysteries of wisdom have been preserved under the veil of parables.” However, restriction and secrecy gave way to a rapid degeneration at which point the intrinsic virtues were no longer symbols of spiritual realization.

Accordingly, humility symbolizes the impersonal detachment from the ego, which allows man to reach the center of being and beyond; charity symbolizes detachment from the material world; hope symbolizes one’s aim towards the good; love symbolizes beatitude emerging from Gnosis; and veracity symbolizes conformity to the Real and the assimilation of knowledge.

Christianity, however, only concerns virtues in the moralistic sense as regards the theological doctrine of sin. While we do not deny the sinful and irrational tendencies in man who are predominantly passionate, this behavior is in marked contrast to those who are clearly more spiritual or intellectual, and for who both reason and intuition come naturally, and are thus much more behaved, for they humbly reject false pride and are able to see the higher good as against the egocentric desire.

Owing to ignorance concerning the cause of the fall, Christian theology remains incomplete, thereby lacking a spiritual method to restore the primordial state. By way of compensation, certain exoteric rites are adhered to, which can only exist as mere fetishes, since the sacraments are limited to the moralistic viewpoint of which forgiveness is the goal, and which amounts to indifference towards right and wrong and inaction against injustices; hence, the abuse of passages concerning judgment, such as Matthew 7, Romans 2:1, and 1 Corinthians 4, of which their true meaning is not to refrain from judging others, but to judge all things by the Spirit rather than the worldly wisdom. This necessarily implies that there is a metaphysical reason for everything. The texts, as written for the sacerdotal caste, do not so much concern moral judgment but of spiritual discernment; to wit 1 Cor. 1:10; 2:4-5; and “we speak the wisdom of God in a mystery, even the hidden wisdom” (2:7); “God hath revealed [the mysteries] unto us by his Spirit” (2:10), which is not of the world but of God (2:12); our teachings are not of worldly wisdom but of spiritual wisdom (2:13).

Thus 1 Cor. 4:4-5 means not to judge spiritual things by the physical, but only through metaphysical realization may the spiritual be known. Moreover, “he that is spiritual judgeth all things, yet he himself is judged of no man” (2:15); “all things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any” (6:12); “for I verily, as absent in body, but present in Spirit, have judged already, as though I were present” (5:3).

It is in the sense that Jesus’ teachings concern not morals, but spiritual mysteries when he says to the Pharisees, “ye judge after the flesh; I judge no man” (8:15); for “they understood not that he spoke to them of the Father” (8:27), and that, “if I judge, my judgment is true: for I am not alone, but I and the Father that sent me” (8:16). And Galatians 5:18 reads, “But if ye be led of the Spirit, ye are not under the law”; “for all the law is fulfilled in one word” (5:14) being love.

So much of Christianity has been lost that it is in no better a position today than paganism. In 2 Thessalonians 2:15 and 2 Corinthians 3:2-6, there is reference to an oral and initiatic tradition which has since disappeared, and along with it, the spiritual influence has withdrawn, for we see nothing of the sort as described in John 14:17 in which one is supposed to receive the “Spirit of Truth” or Gnosis, nor intellectual intuition from the Holy Spirit sent by the Father, which will teach one all things and bring them to remembrance (14:26).

From these developments, one must only conclude that religious salvation is therefore a fraud, for it purports to be modeled after the gospels, yet is entirely different in meaning and essence.

Against Pseudo-Religion

Religions which are false are those that are based primarily on a pseudo-morality. Morality is falsified since it is neither absolute, universal, nor the cause of knowledge, but subverts all knowledge to a false moral law. The idea of right and wrong in the religious sense does not derive from a divine source, nor from logic, instinct, nature, or virtue. Religious morality, rather, is a man-made system of laws meant to control a people under a political union.

As we see in Genesis, mankind lived before the fall without any morality. It was only after they ate of the tree of knowing good and evil that they had succumbed to a sense of shame and deluded moral thinking. The fruit was not forbidden for any reason other than mere force. Nothing was actually lost from the act, since morality is just a false belief in something that doesn’t exist in reality. The Devil, therefore, is the pseudo-religion and its false moral god. This fact can no longer be doubted, wherefore man aims at attaining a pseudo-moral state, rather than an actual higher spiritual state. So religion has indeed become a counter-tradition, a false and misleading way in opposition to all other traditions.

Morality does not so much concretely exist in nature, nor can natural laws be subjected to morality. The animal doesn’t follow a commandment to abstain from murder, theft, adultery, deceit, or idol worship; rather, these are the powers that they live by, and so must defend themselves. Mankind is wrong to devise a false reality in the belief that he is above nature, if so only to submit to a deceitful and oppressive master.

Once the rigid and constrained religious dogmas become accepted, all logical thinking is subject to termination by the inferior emotions. Religion is the abuse of the feminine principle. Religion corrupts Eve, and Eve corrupts Adam. Man then feels ashamed of his very self. He is taught to hate nature, hate his body, and hate reality. He thinks he can be “civilized” which is to act contrary to all normal behaviors.

Religion pretends to lay claim to a universal and absolute morality which conflicts with logical reasoning and natural law. However, morals can only be individual or at best ancestral, because good and evil must ultimately come down to each and every individual level, and therefore to those considerations of what one person might lose for oneself over and against the whole.

Moreover, the greater the scope and detail of the laws the more ambiguous and unjust they become. For all laws are negative, even those which protect rights, because to give a right to one person or act is to take a right away from another person or act which may determine an outcome. Thus all laws are about controlling destiny to a certain degree, and that power is reserved for gods. Even the laws against murder and theft are not universal, but are meant to secure power for governments. For if the individual had the power to use force to instill justice, then he would be taking that power away from government. But there are many cases where this would be necessary and good, especially when the government has become corrupted.

Furthermore, the missionary nature of religion also serves the agenda of the government, which acts as a vehicle to disseminate propaganda. Missionary religions have become so invasive by the idea of taking up a cross to bear and saving others based upon ever-changing lies and falsehoods of morality that were wrongly attributed to a god that it has caused the majority of men to be sickened by it. Helping others, in the religious sense, is another form of arrogance which presumes that a person is incapable of living without that person’s help. Such scoundrels and fiends aim to meddle in everyone’s personal affairs, thinking they know what’s best for any and all persons.

Religious faith is arrogant in that it forces its beliefs on everyone else without knowing oneself. It all begins with the belief that only their myths are true, all others are false; yet they have no understanding of history, for their myths are nothing more than rip-offs of much older myths which they claim are false. History to religion is only of use as a propaganda tool, hence the pseudo-historical aspects of religions. Justice to religion therefore cannot be based upon truth but upon false obligations or commands.

Indeed, everything in religion is a falsified reality. Faith, hope, and charity are the three falsified virtues which perpetuate the status quo. Faith is pride in obligatory beliefs no matter how wrong they have become. Hope is wishing that continuing the same mistakes and wrong thinking will achieve better results in the future. And charity is blindly doing good deeds by obligation rather than free will, where the good is wholly decided upon by religion.

It is necessary to point out that the largest and longest running welfare system is in fact the Christian church, with its voluntary taxes collected by the parishioners that go to feed the holy lie.^v Since the religion has been gutted of all but moralism, it would be much more efficient if the church was dissolved and replaced by a much needed moral and philosophical training in the education system. It serves no other purpose.

Religion violates man’s natural rights when it lies to him about a fantastical judgment in the afterlife. Religion itself is the snake in the garden offering the promise of eternal life for mere belief and control over behavior. Why should man wish to live forever in some unknown realm? Why should he give up his own free will and natural rights to do so? Anyone who believes this is a fool. Without coercion the church no longer has power over us and the spell is broken. But the damage is already done. The false image of religion is implanted.

Instead of treating man as a child who cannot handle the truth, we should more properly educate in him in the virtues of the spirit and surround him in a creative and healthy environment. We should live to be free, not to work like dogs to take all we can get of material goods, because these are only temporary and not worth the price it takes to support them. We ought to conduct ourselves honorably, in accordance with spiritual and natural principles. And we should never let any religion or government rule over every aspect of our lives in such a way as to better control its citizens

We reject the Christian commandment in Matthew 22:39, “Thou shalt love thy neighbor as thyself” and again in 25:40, “Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me”; for to do so would be to negate oneself as well as one’s God. Moreover, we reject the doctrine of poverty as shown in Luke 6:20-26, as well as the doctrine of forgiveness, in 6:27-31: “Love your enemies, do good to them which hate you, bless them that curse you, and pray for them which despitefully use you. And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloak forbid not to take thy coat also. Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again. And as ye would that men should do to you, do ye also to them likewise.” Nor have the Christians ever practiced mercy and love towards their enemies. Instead, the church commanded bloodshed against all opponents. But this doctrine is foolish and suicidal, as is the religion itself, which the Apocalypse it warns of proves beyond the shadow of any doubt.

Matthew 5 provides Christians with a strict guideline to follow in order to carry out Jesus’ two commandments. The sermon on the mount stresses a life of spiritual poverty, the emptying of all desires, and the nonresistance to evil. One is not even allowed to become angry or disagree with his enemies, but to do everything possible to appease them. The gospels display the teachings of Jesus put into practice, as he lived his pacifist philosophy from the opposing of the stoning of an adulterer to the very moment of going to his death willingly at the hands of the Pharisees and Romans.

From his teaching, it is clear that everything that manifested as Christianity through the early church onward was merely a Satanic parody of the religion. Beginning with the genocidal wars against the pagans and heretics, and continuing with the Inquisition, the knightly Orders, crusades, wars with the Protestants, and modern wars and interventions, Christianity has taken on a wholly different meaning than its original intention, as was seen with the early martyrs who practiced the teachings of Jesus literally, or so we are led to believe.

These errors are systemic not only within the Catholic church, but are to be found within all branches of Christianity and at the individual level as well, such that very few people actually live as Christians according to the teachings of Jesus. What then is the value of the religion itself if the official bodies, reformations, and bulk of adherents claiming to be orthodox are the furthest thing from it?

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i Such is the Prophecy of our time.

ii The cause was plainly the Jewish conspiracy to rule the world as laid out in their own religious texts.

iii Entheogen, meaning “to become a god within,” is a psychoactive substance used in sacred rites and common to all traditions.

iv This passage, in fact, refers to the partaking of ritual herbs or even venom in order to induce trance.

v The Catholic church alone collects over seventy billion dollars a year!

(From Reflections on Tradition and Its Malcontents)