”Where metaphysics is concerned, all that can alter with time and place is, on the one hand, the manner of expression, that is to say the more or less external forms which metaphysics can assume and which may be varied indefinitely, and on the other hand, the degree of knowledge or ignorance of it to be found among men; but metaphysics in itself always remains fundamentally and unalterably the same, for its object is one it's essence, or to be more exact "without duality," as the Hindus put it, and that object , again by the very fact that it lies "beyond nature," is also beyond all change: the Arabs express this by saying that "the doctrine of Oneness is one.”

Rene Guenon.

Tom Lovell
Alexander the Great Refusing Water in the Desert

To those who do not agree with the falsifying interpretation of the materialistic and rationalistic nineteenth century, according to which the ancient myths were nothing but poetry and arbitrary fancies, all this assumes the value of a specific testimony, the most hidden meaning of which needs to be investigated.

All these ancient tales— in which recur the theme of the sacredness of the mountain—should be regarded by those people as hints of a spiritual reality, the connection of which with the symbolism of the mountain cannot be accidental.

Ancient men did not casually choose the mountain as a means to express meanings that are clearly transcendent. Rather, they were induced to adopt the mountain as a symbol because of the analogy, or better, because of the foreboding that the experience of the mountain caused in the deepest recesses of their being, provided this experience is adequately cultivated.

~ Julius Evola, Meditation at the Peaks

What is Justice?

If anyone would reduce it to the proper form of a definition, he might say that "justice is a habit whereby a man renders to each one his due by a constant and perpetual will"

St Thomas Aquinas, Summa Theologica II-ii Q58, a1

Emperor Augustus and the
Sibyl of Tibur, 1520, circle
of Jan van Scorel

The mythic meeting of Cæsar Augustus with the Sibyl, of whom he inquired whether he should be worshiped as a god, was often depicted by artists from the late Middle Ages onwards. In the versions known to the later Middle Ages, for example the account in the Golden Legend, Augustus asked the Sibyl whether he should be worshipped as a god, as the Roman Senate had ordered. She replied by showing him a vision of a young woman with a baby boy, high in the sky, while a voice from the heavens said "This is the virgin who shall conceive the saviour of the world", who would eclipse all the Olympian Gods. The episode was regarded as a prefiguration of the Biblical Magi's visit to the new-born Jesus and connected Ancient and Christian Rome, implying foreknowledge of the coming of Christ by the greatest of Roman emperors.

"With the arrival of 1916, after the bloodbath at Verdun, the visage of war had changed. By that time the striking force of the great armies was either depleted or successfully held at bay by the opponent, forcing them to resolve to new means in order to sway the outcome of the battle in their favor. Mobilization became more intense, encompassing with no exceptions all the energies and organizational resources of national states. The Battle of the Somme had already shown that persistent combat for the edges of some little village or a patch of scorched forest demanded the strength of the entire nation, all the way down to the last woman factory worker."
~ Ernst Jünger, Mechanized Warfare

"We now realize the existence of various danger zones which we can distinguish by the varying degrees to which they are menaced by destruction. Those zones where the interaction between manmade mechanics and natural elements is most intense, that is, where technical progress has advanced the farthest, as in big cities and highly industrialized regions; those are also the zones where destruction can have the greatest quantitative effect. The zones of greatest danger are the ones where the organization of work has produced the densest settlement, where the greatest mass of people has been brought together. For it is the masses especially who are threatened by destruction. We can see this already in the new war weapons that have been introduced, weapons whose technical progressiveness is expressed in their mass effect. War weapons of this sort, like poison gas, have a painful similarity to the methods employed by the exterminators of pests. Significantly, these new weapons are designed for total effect within considerable space. This means that their effectiveness is greatest in those spaces where human masses are concentrated."
- Friedrich Georg Jünger

"For proper understanding of these developments, we must consider the overall situation of modern man. What characterizes the situation in the mechanized war of the industrial worker or the soldier who is, in fact, a worker, as is everybody who lives in a state of advanced industrialization?
The situation of the worker is signalized by his dependence on machinery and organization. It is signalized by the absence of reserves on which he could fall back. He is reduced to the sale of his bare working capacity, and he must sell it unceasingly and unstintingly if he wants to live. He has no funds to guarantee him peace of mind, leisure, or even an extended vacation. This already existing pattern of so-called normal civilian life simply gets incorporated into the pattern of total war. In it all human and material resources are drafted, mobilized, and brought into action. Plainly, there is a reverse side to this process, namely, the total consumption caused by total war. Such a war is by no means a spontaneous, voluntary mass uprising where enthusiasm makes up for primitive technical equipment. It is a struggle between technically highly developed organizations which show all the mechanical, automatic features characteristic of an advanced stage of technology. That is why the most important goal of modern war is to smash the technical potential of the opponent."
- Friedrich Georg Jünger