Jünger tells of a visit by the Count of Champagne to the head of the Order of the Ismailis at the time of the Crusades. At a sign from his host, some knights threw themselves down from the top of a wall. Asked if his own Christian knights were capable of similar obedience and fealty, the Count replied in the negative.

As for the Order of the Ismailis, a specific point should be borne in mind: 𝘢𝘣𝘴𝘰𝘭𝘶𝘵𝘦 𝘰𝘣𝘦𝘥𝘪𝘦𝘯𝘤𝘦 𝘵𝘰 𝘵𝘩𝘦 𝘦𝘹𝘵𝘳𝘦𝘮𝘦 𝘭𝘪𝘮𝘪𝘵, also had the value of discipline and was limited to the lower ranks of the initiatic hierarchy; once the individual will is eliminated, above the fourth degree, an absolutely contrary principle reigns, that of absolute freedom, so much so that someone once attributed the principle that “Nothing is true, everything is permitted” to the Ishmaelites.

~ Julius Evola

Maxim's of the Delphic Oracle in Greece:

Follow God (Επου θεω)
Obey the law (Νομω πειθου)
Worship the Gods (Θεους σεβου)
Respect your parents (Γονεις αιδου)
Be overcome by justice (Ηττω υπο δικαιου)
Know what you have learned (Γνωθι μαθων)
Perceive what you have heard (Ακουσας νοει)
Be (or Know) Yourself (Σαυτον ισθι)
Intend to get married (Γαμειν μελλε)
Know your opportunity (Καιρον γνωθι)
Think as a mortal (Φρονει θνητα)
If you are a stranger act like one (Ξepsilon;νος ωνισθι)
Honor the hearth (Εστιαν τιμα)
Control yourself (Αρχε σεαυτου)
Help your friends (Φιλοις βοηθει)
Control anger (Θυμου κρατει)
Exercise prudence (Φρονησιν ασκει)
Honour providence (Προνοιαν τιμα)
Do not use an oath (Ορκω μη χρω)
Love friendship (Φιλιαν αγαπα)
Cling to discipline (Παιδειας αντεχου)
Pursue honour (Δοξαν διωκε)
Long for wisdom (Σοφιαν ζηλου)
Praise the good (Καλον ευ λεγε)
Find fault with no one (Ψεγε μηδενα)
Praise virtue (Επαινει αρετην)
Practice what is just (Πραττε δικαια)
Be kind to friends (Θιλοις ευνοει)
Watch out for your enemies (Εχθρους αμυνου)
Exercise nobility of character (Ευγενειαν ασκει)
Shun evil (Κακιας απεχου)
Be impartial (Κοινος γινου)
Guard what is yours (Ιδια φυλαττε)
Shun what belongs to others (Αλλοτριων απεχου)
Listen to everyone (Ακουε παντα)
Be (religiously) silent (Ευφημος ιοθι)
Do a favour for a friend (Φιλω χαριζου)
Nothing to excess (Μηδεν αγαν)
Use time sparingly (Χρονου φειδου)
Foresee the future (Ορα το μελλον)
Despise insolence (Υβριν μισει)
Have respect for suppliants (Ικετας αιδου)
Be accommodating in everything (Παςιν αρμοζου)
Educate your sons (Υιους παιδευε)
Give what you have (Εχων χαριζου)
Fear deceit (Δολον φοβου)
Speak well of everyone (Ευλογει παντας)
Be a seeker of wisdom (Φιλοσοφος γινου)
Choose what is divine (Οσια κρινε)
Act when you know (Γνους πραττε)
Shun murder (Φονου απεχου)
Pray for things possible (Ευχου δυνατα)
Consult the wise (Σοφοις χρω)
Test the character (Ηθος δοκιμαζε)
Give back what you have received (Λαβων αποδος)
Down-look no one (Υφορω μηδενα)
Use your skill (Τεχνη χρω)
Do what you mean to do (Ο μελλεις, δος)
Honor a benefaction (Ευεργεςιας τιμα)
Be jealous of no one (Φθονει μηδενι)
Be on your guard (Φυλακη προσεχε)
Praise hope (Ελπιδα αινει)
Despise a slanderer (Διαβολην μισει)
Gain possessions justly (Δικαιως κτω)
Honor good men (Αγαθους τιμα)
Know the judge (Κριτην γνωθι)
Master wedding-feasts (Γαμους κρατει)
Recognize fortune (Τυχην νομιζε)
Flee a pledge (Εγγυην φευγε)
Speak plainly (Αμλως διαλεγου)
Associate with your peers (Ομοιοις χρω)
Govern your expenses (Δαπανων αρχου)
Be happy with what you have (Κτωμενος ηδου)
Rever a sense of shame (Αισχυνην σεβου)
Fulfill a favor (Χαριν εκτελει)
Pray for happiness (Ευτυχιαν ευχου)
Be fond of fortune (Τυχην στεργε)
Observe what you have heard (Ακουων ορα)
Work for what you can own (Εργαζου κτητα)
Despise strife (Εριν μισει)
Detest disgrace (Ονειδς εχθαιρε)
Restrain the tongue (Γλωτταν ισχε)
Keep yourself from insolence (Υβριν αμυνου)
Make just judgments (Κρινε δικαια)
Use what you have (Χρω χρημασιν)
Judge incorruptibly (Αδωροδοκητος δικαζε)
Accuse one who is present (Αιτιω παροντα)
Tell when you know (Λεγε ειδως)
Do not depend on strength (Βιας μη εχου)
Live without sorrow (Αλυπως βιου)
Live together meekly (Ομιλει πραως)
Finish the race without shrinking back (Περας επιτελει μη αποδειλιων))
Deal kindly with everyone (Φιλοφρονει πασιν)
Do not curse your sons (Υιοις μη καταρω)
Rule your wife (Γυναικος αρχε)
Benefit yourself (Σεαυτον ευ ποιει)
Be courteous (Ευπροσηγορος γινου)
Give a timely response (Αποκρινου εν καιρω)
Struggle with glory (Πονει μετ ευκλειας)
Act without relenting (Πραττε αμετανοητως)
Repent of sins (Αμαρτανων μετανοει)
Control the eye (Οφθαλμοθ κρατει)
Give a timely counsel (Βουλευου χρονω)
Act quickly (Πραττε συντομως)

Guard friendship (Φιλιαν φυλαττε)
Be grateful (Ευγνωμων γινου)
Pursue harmony (Ομονοιαν διωκε)
Keep deeply the top secret (Αρρητον κρυπτε)
Fear ruling (Το κρατουν φοβου)
Pursue what is profitable (Το συμφερον θηρω)
Accept due measure (Καιρον προσδεχου)
Do away with enmities (Εχθρας διαλυε)
Accept old age (Γηρας προσδεχου)
Do not boast in might (Επι ρωμη μη καυχω)
Exercise (religious) silence (Ευφημιαν ασκει)
Flee enmity (Απεχθειαν φευγε)
Acquire wealth justly (Πλουτει δικιως)
Do not abandon honor (Δοξαν μη λειπε)
Despise evil (Κακιαν μισει)
Venture into danger prudently (Κινδυνευε φρονιμως)
Do not tire of learning (Μανθανων μη καμνε)
Do not stop to be thrifty (Φειδομενος μη λειπε)
Admire oracles (Χρησμους θαυμαζε)
Love whom you rear (Ους τρεφεις αγαπα)
Do not oppose someone absent (Αποντι μη μαχου)
Respect the elder (Πρεσβυτερον αιδου)
Teach a youngster (Νεωτερον διδασκε)
Do not trust wealth (Πλουτω απιστει)
Respect yourself (Σεαυτον αιδου)
Do not begin to be insolent (Μη αρχε υβριζειν)
Crown your ancestors (Προγονους στεφανου)
Die for your country (Θνησκε υπερ πατριδος)
Do not be discontented by life (Τω βιω μη αχθου)
Do not make fun of the dead (Επι νεκρω μη γελα)
Share the load of the unfortunate (Ατυχουντι συναχθου)
Gratify without harming (Χαριζου αβλαβως)
Grieve for no one (Μη επι παντι λυπου)
Beget from noble routes (Εξ ευγενων γεννα)
Make promises to no one (Επαγγελου μηδενι)
Do not wrong the dead (Φθιμενους μη αδικει)
Be well off as a mortal (Ευ πασχε ως θνητος)
Do not trust fortune (Τυχη μη πιστευε)
As a child be well-behaved (Παις ων κοσμιος ισθι)
As a youth – self-disciplined (ηβων εγκρατης)
As of middle-age – just (μεσος δικαιος)
As an old man – sensible (πρεσβυτης ευλογος)
On reaching the end – without sorrow (τελευτων αλυπος)

"Stressing the importance of the German philosopher in a different sense, Mussolini also recalled his admiration for and friendship with Oswald Spengler, whose work he perceived as a continuation of Nietzsche. Mussolini suggested that Spengler had found in Nietzsche the vision with which to counter scientific laws and the predictions of Marxism as they were acted out in contemporary reality and to propose a Caesarian alternative. The Duce went further and claimed that overcoming Spengler’s prophecy of the downfall of the West was now a miraculous possibility—in Nietzschean “Superhuman” terms—one currently being carried out by Mussolini and his followers as the creators of a new Europe."

~ 𝑵𝒊𝒆𝒕𝒛𝒔𝒄𝒉𝒆, 𝑮𝒐𝒅𝒇𝒂𝒕𝒉𝒆𝒓 𝒐𝒇 𝑭𝒂𝒔𝒄𝒊𝒔𝒎, 𝒃𝒚 𝑱𝒂𝒄𝒐𝒃 𝑮𝒐𝒍𝒐𝒎𝒃 𝒂𝒏𝒅 𝑹𝒐𝒃𝒆𝒓𝒕 𝑺. 𝑾𝒊𝒔𝒕𝒓𝒊𝒄𝒉

What a tragedy became of that miraculous possibility. Even before the war, upon seeing the reality of the ideology that was rising in his own Germany, Spengler grew pessimistic towards any redemption for the Faustian Civilization crumbling around him. By the end of the war, Evola (arguably the greater successor to Nietzsche) also abandoned the optimism he held for a renewal of a traditional Europe. The Übermensch continues to remain an unfulfilled prophecy.

Imam Mahdi in Hyperborea with the holy grail painting by Nicholas Roerich

In Greek Daimon is just the word for spirits of which there are good and wicked ones

In Catholicism, Good Daimons are Angels and Evil Daimons are Demons/Devils. The Christian concept of one's holy guardian angel corresponds to the hellenic concept of the personal daimon, while the kakodaimon of greek belief is equivalent to our view of fallen spirits (aka demons). In Greece, good daimons were called agathodaimons.

Even in Christianity angels is the term for the spirits and we distinguish them after the fall as good angels or angels and fallen angels as demons.

"Furthermore, the opinion of the Platonists, who say that certain demons are good and others are evil—as if having been made good or evil by their own free choice—seems to agree with this opinion. Accordingly, Plotinus, proceeding further, says that the souls of men become demons and the lares are made of men if the latter are of good merit; the lemures or larvae, however, if they are of evil merit; and they are called manes if it is uncertain whether they are of good or evil merit, as Augustine sets forth in On the City of God. This opinion agrees with the aforementioned position of the saints in this, that the latter assert some demons to be good and others evil because of good or evil merits, although it is not customary for us to call the good spirits ‘demons’ but rather ‘angels.’"

"Accordingly, Gregory explaining in a certain homily the words of Ezechiel 28:13, Every precious stone was his covering, says that the leader of the evil angels was, in comparison with the other angels, more brilliant than the rest. And in this respect, he seems to agree with those who asserted some demons to be good and others to be evil, according to which demons are called angels. And therefore it is said in Job 4:18: Behold, they who serve him are not steadfast, and in his angels he found wickedness."

- St. Thomas Aquinas, "On Separated Substances", Chap. 20

https://i.pinimg.com/originals/1a/a9/c2/1aa9c2b08e3d22de66e06e6b57c82a5d.jpg

"What justifies the prior negative expressions, from a mystico-soteriological coloration that we encounter in the hermetic tradition, is not so much the fact of 'individuation' or 'body' per se—that is to say the qualification and organization of what is undifferentiated and indistinct, as the work of an active principle, 🜍 or ☉ or ♈, reacting on the Mercurial Moistness and coagulating in an image, sign of its power—but a distinct relationship to individuation and the body. Such a relationship will be that which corresponds to a state of 'love'—in the sense of 'identification' and 'amalgamation' (that is, in the same sense as the power, which according to Hindu teaching, 'thirst' and 'desire' have)—precisely with regard to the body and individuation. Such a state is one in which the Waters penetrate the solar principle with a 'superfluous moisture' to injure it, intoxicate it, darken it, and carry it away. They lead it to submersion and absorption into that which already has received the impression of the form of its dominion, to attach itself to it and no longer distinguish itself, degenerating from its own nature and participating in everything and through everything of its nature. It converts itself, so to speak, into the image of itself, an image that, as such, suffers the condition of the thing in which it is manifested. ...

Narcissus is lured to 'death' in the 'Waters' by an awakened passion for his own image reflected in these same waters, and this 'death' is the substance of that which men who are bound by desire to the world of bodies and becoming call Iife. ...

In the introduction we quoted a gnostic text in which we recognize these same symbols: in the intermediate stage, prior to his reintegration, it is said of Primordial Man that 'He stands upright here below, having been engendered by the image [reflection] in the current of the Waters,' In a similar text we read, 'Recast in watery form, it [the soul] suffers... as the slave of Death.' We have seen finally that Water, either as itself or as Mercury is in a certain sense understood in hermetism as hunger, desire, or burning thirst. ...

There is an allusion to a vision of this form in the Water and in the Shadow over the Earth, and a love that is manifested in 'Nature'; we are told how the same Primordial Man 'upon perceiving in the water the reflection of his own form, was seized by desire for it and wanted to possess it. The act followed the desire and so irrational form was conceived. Nature possessed herself of her lover, embracing him tightly and they were united in mutual love.' Hence the 'fall,' the origin of the 'sleep,' the submission to the tyranny of cosmic law—άρμνία—on the part of whomever was placed under it by dint of his own nature. It is precisely to this situation that we referred when we spoke of the bewitchment of the terrestrial: petrification, transformation of the energies into passions and sensations, 'Metalness,' the veil of 'darkness' and 'leprosy,' the state of silence or the 'vulgar' state of profound powers and principles in man, external conciousness tied down to the physical world through the brain, etc."

- Julius Evola, The Hermetic Tradition

"The Fascism of the Twenty Years from 1922 until 1943 was monarchical. On the significance and dignity of the monarchy there exist explicit and unambiguous statements by Mussolini that allow the establishment of a connection between the monarchical principle and the new dignity claimed for the state by Fascism, as well as between Fascism and the principle of stability and continuity by which Mussolini sometimes referred to the state, while at others, more vaguely and mythologically, to the 'stock'. To quote him, Mussolini defined the monarchy in terms of 'a supreme synthesis of national values' and 'a fundamental element of national unity'. Republican tendencies (largely in sympathy with socialist ones) were present in Fascism before the March on Rome in October 1922. If eliminating these tendencies should be considered an essential aspect of the process of purifying, dignifying, and 'Romanising' Fascism, we have to conceive the return to republicanism of the second Fascism, the Fascism of the Salò Republic, which preferred to proclaim itself 'social', almost in terms of those regressions due to trauma that are often observed by psychopathology. Mussolini's legitimate resentment, and the human, contingent and dramatic factors that acted in those circumstances, can also be adequately acknowledged, but they cannot show in other terms the nature of the phenomenon, if we hold to the level of pure political and institutional values. Therefore, from our point of view, in this respect there is nothing to be gathered from the Fascism of the Italian Social Republic.

Originally Mussolini did not 'seize' power, but received it from the King, and under the conformist institutional garb of entrusting the government to him there was the equivalent of a sort of completely legal investiture."

- Julius Evola, Fascism and Tradition

"It is better to live one day as a lion than 100 years as a sheep."

- Benito Mussolini

"This "justification by faith alone" and the ensuing condemnation of the power of "works" led Luther to attack the monastic life and the ascetical life, which he called "vain and hopeless," thus deterring Western man from pursuing those residual possibilities of reintegration available in the contemplative life that Catholicism had preserved and that had produced figures like Bernard of Clairvaux, Jan van Ruysbroeck, Bonaventure, and Meister Eckhart." - Julius Evola, Revolt Against the Modern World

Luther’s rejection of Monasticism is one of his gravest errors. Monasticism played a very important part in shaping the Middle Ages through producing many of the era’s greatest figures which is why the rejection of it had disastrous consequences for Christianity in countries like Prussia and England.