I do not wish to dwell on my analysis of the existential problem posed by Nietzsche in any detail. After all, if Nietzsche's definition of the problem is clear, the solutions he suggested are both hazy and dangerous — particularly in the case of his theory of the Übermensch and the will to power, and his naturalistic, almost physical praise of 'life'. To 'be oneself' and to follow one's own law as an absolute law can certainly be a positive and legitimate option — or, rather, the only remaining option: but this is true only in the case of the human type I addressed in Ride the Tiger: an individual possessing two natures, one 'personal' and one transcendent.

Julius Evola from The Path of Cinnabar

"The point according to this thinker(Heidegger), presents itself as follows: existence in time means existing as an individual and as an individualized being.

But individuality signifies particularity, it signifies the affirmation and assumption of a certain group of possibilities, to the exclusion of others, the whole of the others; but these subsist, they live within the individual, they constitute the sense of the infinite within him, and tend to find expression, to realize themselves.

This solution of Heidegger’s thus ends in a sort of metaphysical justification of sanctification of that which, in Hindu terms, might be called the samsara, the samsaric consciousness.

This seems to us a dangerous position, inasmuch as it goes towards the various modern Western philosophies of immanency, of “Life,” of becoming, a position which, in our opinion, can with difficulty be linked up with any traditional conception of the world. Indeed, a non-concealed gloomy pessimism broods over the whole of Heidegger’s philosophy." - Excerpts from Julius C. Evola's Svadharma and Existentialism on Heidegger

To be frank and a bit personal, the two above quotes are an apt criticism for the position I came from, one which is common and expressed in such memes as these. I cannot in good conscience share these without disclaiming them; even when their messages are 'close enough' and potentially useful in guiding others towards Truth, it is in fact their proximity to the truth that makes them so dangerous and misleading. The almost (or explicitly) Gnostic diefication of the individual can only fulfill itself in a state of daemonic possessions; it is inherently chthonic/telluric if not outright materialistic when it indulges phenomena emergent from the physical body and mind. Its mistake is pursuing a degenerated and incomplete Dionysian transcendence of these phenomena instead of a true and unified Transcendence through them.

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This seems to be the sickness of the 'dammed saints' of Jung, Nietzsche, Heidegger, etc. The various forces of 'will' and 'the unconscious' and 'vril' and such are not ends in themselves and must be tempered with divine wisdom and virtue lest they become agents of Titanic forces. The Promethean hubris of the übermensch justifies his wielding of forces that enslave or destroy himself. In a 'genealogy of spirituality' so to speak one corrupts the primordial Uranian principle with such Prometheanism, and accordingly it is the duty of Olympians to re-assert Solar order and punish those who indulge in its violation. The true übermensch is then not a man at all but a god—an Olympian—and he can only be one because he has given up his false individuality to unite with the ultimate One. This is invariably the goal of all Traditional spirituality: to become a conduit for the Divine. Here one's particular personality becomes merely circumstantial, illusory, and ultimately irrelevant.

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(Telegram posted the text of the first post as an image caption, and some viewers could not read the first post)

We believe that the best soldier is the one who fights with a precise knowledge of his cause and that ideas, although present or confusedly intuited, rather than clearly formulated, are the primary reality in any truly important historical process

Julius Evola

In Nietzsche, the will to power is turned from the will to dominate another to the will to dominate oneself.

Monologue XXXII: An introduction into Nietzsche’s philosophy of the Ubermensch

The philosophy of the Ubermensch is not one of lawlessness, meaninglessness, and hedonism. Nor is it of mindless display of brute force. Far from either, the philosophy is one that invokes a higher type of being beyond the confines of the all too many.

It is calling for a free spirit seldom seen. Noble and strong in mind and instinct, it is calling for the liberation of man’s nature that which the lesser man reaches for in vain by way of ideals.

Now this redemption of one’s naturalism is a motif that runs throughout his work, first politically in works like beyond good and evil then later almost esoterically in works like thus spoke Zarathustra. Nevertheless, it is only a first step.

Yes! The “barbarian” ranks infinitely higher than the weakling. But infinitely lower than Ubermensch. In any case, this barbarian is noteworthy because we can, on the one hand, recognize in him a childlike joy that accompanies discharge of strength; but also the mere lowliness of pure nihilistic terrorism as seen in the works of American Psycho.

Thus, the Ubermensch is calling for a refined possession and at times, expression of strength. And not just of strength, but also of one self. Where typical moral codes and conduct preach for castration of the passions and extirpation of the animal, for Nietzsche the first step is returning to this “savage” and “primitive” point.

Nietzschean Nobility, then, implies refining this aspect that has been for so long, repressed by civilizations. Passion and frenzy – with decisive rationality as the impetus, that is the crux of the matter here.

Prometheus may have been punished, but man will always have fire. As Goethe seemed to say in Prometheus, neither titan nor god can touch man now; all are effectively equals under Time and Fate. Perhaps the lesson is not to never play with fire but to not get burned.

And of course, Solar virtue is the means to cultivating the ideal form of fire, which destroys all that is not pure. If one is careful, wielding it will burn away one's impurities; if not, one will be totally destroyed.

"Hear me, bright children of Earth and Heaven, that I may say what my heart within me bids. A long while now have we, who are sprung from Cronos and the Titan gods, fought with each other every day to get victory and to prevail. But do you show your great might and unconquerable strength, and face the Titans in bitter strife; for remember our friendly kindness, and from what sufferings you are come back to the light from your cruel bondage under misty gloom through our counsels.'

So he said. And blameless Cottus answered him again: Divine one, you speak that which we know well: nay, even of ourselves we know that your wisdom and understanding is exceeding, and that you became a defender of the deathless ones from chill doom. And through your devising we are come back again from the murky gloom and from our merciless bonds, enjoying what we looked not for, O lord, son of Cronos. And so now with fixed purpose and deliberate counsel we will aid your power in dreadful strife and will fight against the Titans in hard battle.'

So he said: and the gods, givers of good things, applauded when they heard his word, and their spirit longed for war even more than before, and they all, both male and female, stirred up hated battle that day, the Titan gods, and all that were born of Cronos together with those dread, mighty ones of overwhelming strength whom Zeus brought up to the light from Erebus beneath the earth. An hundred arms sprang from the shoulders of all alike, and each had fifty heads growing upon his shoulders upon stout limbs. These, then, stood against the Titans in grim strife, holding huge rocks in their strong hands. And on the other part the Titans eagerly strengthened their ranks, and both sides at one time showed the work of their hands and their might. The boundless sea rang terribly around, and the earth crashed loudly: wide Heaven was shaken and groaned, and high Olympus reeled from its foundation under the charge of the undying gods, and a heavy quaking reached dim Tartarus and the deep sound of their feet in the fearful onset and of their hard missiles. So, then, they launched their grievous shafts upon one another, and the cry of both armies as they shouted reached to starry heaven; and they met together with a great battle-cry."
- Hesiod, Theogony

"Then Zeus no longer held back his might; but straight his heart was filled with fury and he showed forth all his strength. From Heaven and from Olympus he came forthwith, hurling his lightning: the bold flew thick and fast from his strong hand together with thunder and lightning, whirling an awesome flame. The life-giving earth crashed around in burning, and the vast wood crackled loud with fire all about. All the land seethed, and Ocean's streams and the unfruitful sea. The hot vapour lapped round the earthborn Titans: flame unspeakable rose to the bright upper air: the flashing glare of the thunder- stone and lightning blinded their eyes for all that there were strong. Astounding heat seized Chaos: and to see with eyes and to hear the sound with ears it seemed even as if Earth and wide Heaven above came together; for such a mighty crash would have arisen if Earth were being hurled to ruin, and Heaven from on high were hurling her down; so great a crash was there while the gods were meeting together in strife. Also the winds brought rumbling earthquake and duststorm, thunder and lightning and the lurid thunderbolt, which are the shafts of great Zeus, and carried the clangour and the warcry into the midst of the two hosts. An horrible uproar of terrible strife arose: mighty deeds were shown and the battle inclined. But until then, they kept at one another and fought continually in cruel war.

And amongst the foremost Cottus and Briareos and Gyes insatiate for war raised fierce fighting: three hundred rocks, one upon another, they launched from their strong hands and overshadowed the Titans with their missiles, and buried them beneath the wide-pathed earth, and bound them in bitter chains when they had conquered them by their strength for all their great spirit, as far beneath the earth to Tartarus. For a brazen anvil falling down from heaven nine nights and days would reach the earth upon the tenth: and again, a brazen anvil falling from earth nine nights and days would reach Tartarus upon the tenth. Round it runs a fence of bronze, and night spreads in triple line all about it like a neck-circlet, while above grow the roots of the earth and unfruitful sea. There by the counsel of Zeus who drives the clouds the Titan gods are hidden under misty gloom, in a dank place where are the ends of the huge earth. And they may not go out; for Poseidon fixed gates of bronze upon it, and a wall runs all round it on every side. There Gyes and Cottus and great-souled Obriareus live, trusty warders of Zeus who holds the aegis.

And there, all in their order, are the sources and ends of gloomy earth and misty Tartarus and the unfruitful sea and starry heaven, loathsome and dank, which even the gods abhor."
- Hesiod, Theogony

"It is in the war between the titans and gods that order and destruction, dominion and nihilism, find their highest expression."