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"In German idealism the spiritual evolution of mankind has taken up into itself the striving, through strengthening the powers of consciousness, to arrive at knowledge of the world riddles. But the natural-scientific way of picturing things, which has led many people into error about the carrying power of this idealistic stream, can also acquire enough freedom from bias to recognize the paths to knowledge of the real world that lie in the directions sought by this idealistic world view. One will misunderstand both the viewpoint of German idealism in world views and that of seeing consciousness if one hopes through them to acquire a so-called 'knowledge' that, through a sum of mental pictures, will lift the soul up out of all further questions and riddles and lead it into possession of a 'world view' in which it can rest from all further seeking. The viewpoint of seeing consciousness does not bring cognitive questions to a standstill; on the contrary, it brings them into further movement, and in a certain sense increases them, both in number and in liveliness."

- Rudolf Steiner

All too often people forget that spirituality is essentially a way of life, and that it’s measure does not consist of notions, theories, and ideas that have been stored in one’s head.

Spirituality is actually that which has been successfully actualized and translated into a sense of superiority which is experienced inside by the Soul, and a noble demeanor, which is expressed by the body.

Julius Evola, Meditations on the Peaks

My good blade carves the casques of men,
My tough lance thrusteth sure,
My strength is as the strength of ten
Because my heart is pure.
-Sir Galahad

We seek to renew spirituality in its fullness as a way of life. The Way of the Warrior is one which affects change in accordance with higher principles. The Way of the Priest is one which requires absolute dedication to the very source of these principles. The warrior caste is a necessary counterpart to the priest caste because the priests, in their highest function, lead enlightened by the spiritual truths they learn in their life-work; the warriors, however, are required to embody these truths and realize them onto the lower castes as well as onto the rest of the world. The priest and the warrior are both aristocratic, but within the aristocracy one functions as the mind and the other the body. When the body seeks to make itself purely rational or the mind seeks to be what is physical and outside of itself, disorder is found. When united in their proper functions, mind and body together make possible the highest functions of the soul. When the priests and the warriors are united in action, a royal spirit is found. The royal super-race that forges empires is a synthesis of the warrior and priest castes, and in transcending the aristocracy reaches all the way into Divinity Itself.

Therefore, a warrior and a priest each has his proper lifestyle and neither, as Evola says, is made up of theories and ideas. The ancients all understood that the spiritual way of life is what makes true aristocrats and that a person, no matter how high-born by blood, was never truly Aryan until he was reborn into his caste—initiated into his full and proper relationship with God. We should seek out our proper relationships with God and remember we are doing something truly life-changing. Indeed it is world-changing as we also seek a divinely appointed king who will bring about our empire of Tradition—but we cannot wait silently. Warriors, fulfill your role as active ascetics, and keep honing yourselves and never stop fighting against yourself and the dark forces. Priests, contemplative ascetics, be ever focused on your target and remain pure, never accepting a drop of degeneracy in yourself or those beside you. We must make ourselves worthy of receiving a king. God wills it.

"We reject all those efforts that try to support the ideas of race and blood rationally. Wanting to prove the worth of blood with the brain, with the means of modern natural sciences, is like letting the servant beget for the master. We don’t want to hear about chemical reactions, about blood injections, skull shapes and Aryan profiles. All of that has to degenerate into nonsense and hairsplitting and for the intellect it breaks open the gates into the realm of values that can only destroy but never comprehend. Blood attaches no value to the legitimisation as a value that can also be used to prove kinship to the baboon. Blood is the fuel that is consumed by the metaphysical flame of destiny."
- Ernst Jünger, Blood

In the end, it seems possible that to turn to the hero is to recognize providence, the grace of the gods or the love of the gods that extends to all things. In this providen tial will, the gods manifest the value not merely of loving them but loving all their processions as they have given all the possibility of reversion, i.e. the ability to rec ognize that there is good in all things. In other words, the prayerful ultimately recog nize that through the hero who returns to the gods, who acts in such a way that shows the powers of the human being, the reserve of the good in us all, all souls have been elevated, saved or rescued by that which is divine in the human because the heroic human being is the divine sign of the good. In short it may be that the Neoplatonists are suggesting something quite simple in their hierarchy: to love the divine begins by first loving the divine in the human being.

As the darkness of night, even were it to last 1,000 years - could not conceal the rising sun - so countless ages of conflict and suffering cannot conceal the innate radiance of mind.

Although philosophers explain the transparent openness of appearances as empty of permanent characteristics and completely indeterminatable, this universal indeterminacy can itself never be determined.

Although sages report the nature of awareness to be luminosity, this limitless radiance cannot be contained within any language or sacramental system.

Although the very essence of mind is to be void of either subjects or objects, it tenderly embraces all life within its womb.

To realize this inexpressible truth, do not manipulate mind or body, but simply open into transparency with relaxed, natural grace. Intellect at ease, in silence. Limbs at rest, in stillness, like hollow bamboos. Neither breathing in, nor breathing out, with the breath of habitual thinking.

Allow the mind to be at peace; in brilliant wakefulness.

" You must sacrifice every thought, every ideology for the good of the nation and for the serenity of our fatherhood. "

"The peoples who rest on their laurels, who only want to be bourgeois, are condemned to death. "

Francisco Franco.

As for the famous judgment of the goddesses that the myths say was performed by Paris, following the ancient account, it is not to be believed that there was truly strife among the goddesses themselves and that they were judged by a [particular] barbarian. Rather, this is to be interpreted as meaning that the choices of lives – to which Plato testifies in many passages – are likewise carried out under the watchful eye of the gods who supervise souls.

Plato himself indeed clearly teaches the same thing in the Phaedrus, saying that the regal life belongs to Hera, the philosophical to Zeus, and the erotic to Aphrodite. Thus souls, when many kinds of lives are offered them out of the universe, accept some and reject others, following their own judgment, while the myths, transferring to the gods themselves the specific qualities of the lives, say that those who preside over the variation in them, form by form, are "judged" by those choosing the lives.

This is the sense in which Paris is said to have been made the judge of Athena, Hera, and Aphrodite: three lives were offered him, and he chose the erotic, not after due thought, but rushing after the beauty of the world of appearances and pursuing the phantom of the beauty grasped by the mind. He whose life is truly devoted to Eros sets intelligence and wisdom before him and contemplates the true and the apparent beauty through these and has no less to do with Athena than with Aphrodite. But he who pursues only the erotic form of life, in and for itself and through the passions, departs from true beauty and goodness and out of stupidity and greed leaps upon the phantom of the beautiful and lies there on it, failing to attain that balanced perfection commensurate with the erotic. The truly erotic individual, who is the concern of Aphrodite, is drawn up to the divine beauty itself, looking beyond the beauties of the senses, but since there are Aphrodisian daemons presiding over the beauty that is visible and has its existence in matter, for this reason, of course, even he who pursues the phantom is said to have Aphrodite as his helper.

- Proclus, On the Republic 6

" In the other schools - thus claim the Tantras - one excludes the other, but in the path we follow these opposites meet."

In other words, a discipline is developed that allows one to be free and invulnerable even while enjoying the world, or anything the world may offer. In the meantime, the world ceases to be seen in terms of maya - that is, pure appearance, illusion, or mirage - as is the case in Vedantic philosophy. The world is not maya but power. This paradoxical coexistence of freedom, or of the dimension of transcendence in one's self, and enjoyment of the world, of freely experimenting with the world's pleasures, carries the strictest relation with Tantrism's formula and main goal: the union of the impassive Shiva with the ardent Shakti in one's being and at all levels of reality.

In this substratum, corresponding to India's Dravidian populations and, in part, to strata and cycles of older civilizations, such as that which was brought to light in various excavation sites at Mohenjo-Daro and Harappa (dating from 3000 B.C.), the cult of a Great Mother or Universal Mother (magna mater) was a central motif, and it recovered an importance practically unknown to the Aryan-Vedic tradition and to its essentially virile and patriarchical spirituality. This cult, which during the Aryan (Indo-European) conquest and colonization survived by going underground, reemerged in Tantrism, in the manifold variety of Shaktic Hindu and Tibetan divinities. The result was, on the one hand, the revivifying of what had been latent in popular classes and, on the other hand, the outlining of a Tantric worldview.

Julius Evola, The Yoga of Power