"Undoubtedly, the new Fascist generation already possesses a broadly military, warlike orientation, but it has not yet grasped the necessity of integrating the details of simple discipline and psychophysical training into a superior order, a general vision of life. ... [For a warrior] society is neither a creature of necessity, nor something to be justified or sublimated on the basis of the ideal of honeyed universal love and obligatory altruism. Every society will instead be essentially conceived in the terms of the solidarity existing between quite distinct beings, each one determined to protect the dignity of its personality, but nevertheless united in a common action which binds them side by side, without sentimentalism, in male comradeship. Fidelity and sincerity, with the ethics of honour to which they give rise, will thus be seen as the true basis of every community. ... If the two most recent phases of the involutionary process which has led to the modern decline are first, the rise of the bourgeoise, and second, the collectivisation not only of the idea of the State, but also of all values and of the conception of ethics itself, then to go beyond all this and to reassert a ‘warlike’ vision of life in the aforementioned full sense must constitute the precondition for any reconstruction: when the world of the masses and of the materialistic and sentimental middle classes gives way to a world of ‘warriors’, the main thing will have been achieved, which makes possible the coming of an even higher order, that of true traditional spirituality."

- Julius Evola in 'Army' as Vision of the World

"This will never be completely understood if the biological conception of race is not integrated with that ‘racism of the second and of the third degree’ of which we have repeatedly spoken here. It is only if race is considered as existing not only in the body, but also in the soul and in the spirit, as a deep, meta-biological force which conditions both the physical and the psychical structures in the organic totality of the human entity – it is only if this eminently traditional point of view is assumed – that the mystery of the decline of races can be fathomed in all its aspects. One can then realise that, in a way analogous to the individual abdication and inner breakdown of the individual, where the loss of all moral tension and the attitude of passive abandonment can gradually find expression in a true physical collapse, or can paralyse natural organic resources far more efficiently than any threat to the body – so developments of the same nature can occur on the plane of those greater entities which are human races, on the greater scale in space and in time of their aggregate life spans. And what we have just pointed out about organic resources neutralised, when the inner – moral and spiritual – tension of an individual is lacking, can even allow us to consider less simplistically and less materialistically the matter of racial alterations due to mixing and contamination, as well. ... On the basis of these considerations two practical tasks of racism can be distinguished. The first task could be said to be one of passive defence. This means sheltering the race from all external actions (crossings, unsuitable forms of life and culture, etc.) which could present the danger to it of a crisis, a mutation or a denaturation. The second task, in contrast, is active resistance, and consists in reducing to a minimum the predisposition of the race to degeneration, that is to say, the ground on which it can be exposed passively to external action. This means, essentially, ‘to exalt’ its inner race; to see to it that its intimate tension is never lacking; that, as a counterpart of its physical integrity, within it there is something like an uncontrollable and irreducible fire, always yearning for new material to feed its blaze, in the form of new obstacles, which defy it and force it to reassert itself. ... But the highest instrument of the inner awakening of race is combat, and war is its highest expression. That pacifism and humanitarianism are phenomena closely linked to internationalism, democracy, cosmopolitanism and liberalism is perfectly logical – the same anti-racial instinct present in some is reflected and confirmed in the others. ... In view of the considerations which have been pointed out here, it is necessary to change these attitudes. From the ‘ordeal by fire’ of the primordial forces of race and heroic experience, above all other experience, has been a means to an essentially spiritual and interior end. But there is more: heroic experience differentiates itself in its results not only according to the various races, but also according to the extent to which, within each race, a super-race has formed itself and come to power. The various degrees of this creative differentiation correspond to so many ways of being a hero and to so many forms of awakening through heroic experience. On the lowest plane, hybrid, essentially vital, instinctive and collective forces emerge – this is somewhat similar to the awakening on a large scale of the ‘primordial horde’ by the solidarity, unity of destiny and holocaust which is peculiar to it. Gradually, this mostly naturalistic experience is purified, dignified, and becomes luminous until it reaches its highest form, which corresponds to the Aryan conception of war as ‘holy war’, and of victory and triumph as an apex, since its value is identical to the values of holiness and initiation, and, finally, of death on the battlefield as mors triumphalis, as not a rhetorical but an effective overcoming of death."

- Julius Evola in Race and War

"The Sun is an image of the Creator who is higher than the heavens. Just as that supreme creator gave life to the whole universe, Ra gives life to the Animals and Plants. His material body is the source of visible light, and, if there be such a thing as a substance not perceptible to the senses, the light of the sun must contain that substance. Yet what it is or how it flows- only Atum knows.
The Sun continously pours forth Light and Life. Ra nurtures all vegetation, gathering the first fruits produced by the power of his rays, as if in his mighty hands, bringing out sweet perfumes from the plants. In the same way, our souls, like heavenly flowers, are nurtured by the Light of Atum's wisdom, and in return, we should use in his service all that grows within us." - Hermes Trismegistus, The Hermetica.

"Although it obeys its own laws, which must be respected, that which in man is ‘nature’ allows itself to be the organ and instrument of expression and action of that in him which is more than ‘nature’. It is only in the vision of life peculiar to Semitic peoples, and above all to the Jewish people, that corporeality becomes ‘flesh’, as root of every sin, and irreducible antagonist of spirit. ... Having referred to the savages, incidentally, and reserving the right to return eventually to the argument involved, we must indicate the error of those who consider the savages as ‘primitives’, that is, as the original forms of humanity; from which, according to the usual mendacious theory of the inferior miraculously giving rise to the superior, superior races would have ‘evolved’. In many cases it is exactly the contrary which is true. Savages, and many races which we can consider as ‘natural’, are only the last degenerate remnants of vanished, far anterior, superior races and civilisations, even the name of which has often not reached us. This is why the presumed ‘primitives’ who still exist today do not tend to ‘evolve’, but rather disappear definitively and become extinct. ... In other races, however, the naturalistic element is, so to speak, the vehicle of a superior, super-biological element, which is to the former what the spirit is to the body. Such an element almost always becomes incarnated in the tradition of such races and in the elite which embodies this tradition and keeps it alive. Here, therefore, there is a race of the spirit behind the race of body and blood in which the latter expresses the former in a more or less perfect manner according to the circumstances, individuals, and often castes, in which this race is articulated. ... To put such a product of crisis [modern man] to the test of fire, to impose upon him a fundamental alternative, not theoretical, but in terms of reality and even of life and death: this is the first healthy effect of the fact of war for race. Ignis essentiae, in the terminology of ancient alchemists: the fire which tests, which strips to the ‘essence’. ... One is in the face of pure forces. And, to resist, one must reawaken likewise as an embodiment of pure forces intimately connected with the depth of race: forgetting one’s own ‘I’, one’s own life. But it is precisely here that the two opposite possibilities show themselves: once the superstructures of the ‘race of limbo’, of the bourgeois, half-extinguished man, have been blown up, two ways of overcoming the ‘human’ are likewise open: the shift to the sub-human, or the shift to the super-human. In one case, the beast reawakens; in the other, the hero in the true sense, the sacred and traditional sense; in the former, the ‘race of nature’ revives, and, in the latter, the ‘super-race’. ... Even death – death on the battlefield – becomes, in this respect, a testimony to life; hence the Roman conception of the mors triumphalis and the Nordic conception of Valhalla as a place of immortality exclusively reserved for ‘heroes’. But there is more: the assumptions of such heroic experience seem to possess an almost magical effectiveness: they are inner triumphs which can determine even material victory and are a sort of evocation of divine forces intimately tied to ‘tradition’ and the ‘race of the spirit’ of a given stock. That is why, in the ritual of the triumph in Rome, the victorious leader bore the insignia of the Capitoline divinity. ... This doctrine of heroism as a sacred and almost magical culmination, this mystical and ascetic conception of fighting and of winning, itself expresses a precise tradition, today forgotten but extensively documented in the testimonies of ancient civilisations, and especially of Aryan ones."

- Julius Evola in Two Heroisms

"This constitutes an evocation of what we have called ‘the race of the spirit’, that is, of the spiritual element from ‘above’, which, in superior stocks, acts formatively on the purely biological part, and is at the root of their ‘tradition’ and of their prophetic greatness – simultaneously, from the point of view of the individual, these are experiences which Antiquity, and specifically Aryan antiquity, considered no less rich in supernatural fruits than those of asceticism, holiness and even initiation. ... Broadly speaking, we find that, especially among ancient Aryan humanity, wars were thought of as images of a perennial fight between metaphysical forces: on one hand there was the Olympian and luminous principle, uranic and solar truth; on the other hand there was raw force, the ‘titanic’, telluric element, ‘barbaric’ in the classical sense, the demonic-feminine principle of chaos. This view continually recurs in Greek mythology in various symbolic forms; in still more precise and radical terms it appears in the general vision of the world of the Irano-Aryan races, which considered themselves literally to be the armies of the God of Light in his struggle against the power of darkness; they persist throughout the Middle Ages, often retaining their classical features in spite of the new religion. ... It is the Bhagavad-Gita, a part of the epic poem, the Mahabharata, which to an expert eye contains precious material relating not only to the spirituality of the Aryan races which migrated to Asia, but to that of the ‘Hyperborean’ nucleus of these which, according to the traditional views to which our conception of race refers, must be considered as the origin of them all. ..."

- Julius Evola in Race and War: the Aryan Conception of Combat
(Part 1/2)

"... Moreover, the secret of the ‘becoming’, of the fundamental restlessness and perpetual change which characterises life here below, is deduced precisely from the situation of beings, finite in themselves, which also participate in something infinite. The beings which would be described as ‘created’ by Christian terminology, are described rather, according to ancient Aryan tradition, as ‘conditioned’, subject to becoming, change and disappearance, precisely because, in them, a power burns which transcends them, which wants something infinitely vaster than all that they can ever want. Once the text in various ways has given the sense of such a vision of life it goes on to specify what fighting and heroic experience must mean for the warrior. Values change: a higher life manifests itself through death; and destruction, for the one who overcomes it, is a liberation – it is precisely in its most frightening aspects that the heroic outburst appears as a sort of manifestation of the divine in its capacity of metaphysical force of destruction of the finite – in the jargon of some modern philosophers this would be called ‘the negation of the negation’. The warrior who smashes ‘degarding impotence’, who faces the vicissitudes of heroism ‘with your mind absorbed in the supreme spirit’, seizing upon a plan according to which both the ‘I’ and the ‘thou’, and therefore both fear for oneself and mercy for others, lose all meaning, can be said to assume actively the absolute divine force, to transfigure himself within it, and to free himself by breaking through the limitations relating to the mere human state of existence. ‘Life – like a bow; the mind – like the arrow; the target to pierce – the supreme spirit; to join mind to spirit as the shot arrow hits its target.’ – These are the evocative expressions contained in another text of the same tradition, the Markandeya Purana. Such, in short, is the metaphysical justification of war, the sacred interpretation of heroism, the transformation of the ‘lesser war’ into the ‘greater holy war’, according to the ancient Indo-Aryan tradition which gives us therefore, in the most complete and direct form, the intimate content present also in the other formulations pointed out. ... The ancient traditions of the Aryan races were essentially characterised by the ideal of action: they were paralysed and partially suffocated by the advent of Christianity, which, in its original forms, and not without relation to elements derived from non-Aryan races, shifted the emphasis of spirituality from the domain of action to that of contemplation, devotion and monastic asceticism. Catholicism, it is true, often tried to rebuild the smashed bridge – and here, in discussing the spirit of the Crusades, we have already seen an example of this attempt. However, the antithesis between passive spirituality and un-spiritual activity has continued to weigh on the destinies of Western man and recently it has taken the form of a paroxysmal development of all sorts of action in the already stated sense of action on the material plane, which, even when it leads to realisations of unquestionable greatness, is deprived of every transcendent point of reference. ... If beyond the re-integration and defence of the race of the body we must proceed to the rediscovery of values able to purify the race of the spirit of Aryan humanity from every heterogeneous element, and to lead to its steady development, we think that a new, living understanding of teachings and of ideals such as those briefly recalled here is a fitting task for us to undertake."

- Julius Evola in Race and War: the Aryan Conception of Combat
(Part 2/2)

"Leaving aside the Middle Ages, in the quadripartite hierarchy as it appeared among the Aryans of the ancient Mediterranean world, and still more among those of the Hindu-Iranian civilisation, the properly Aryan element was concentrated in the two superior castes and determined the values which dominated these cultures, while in the two other castes another blood, coming from subjugated aboriginal peoples, predominated; this fact could lead one to interesting conclusions about the racial background involved in the development of the civilisations of each of the aforementioned types. ... The 1914-1918 war shows clearly, in fact, that the ‘noble’ democratic ideology was only a cover, while the part which international finance really played is now well-known. And today, in the new war, this appears even more clearly: the sentimental pretexts offered have proved to be more and more inconsistent, and it is obvious, on the contrary, that material and plutocratic interests, and the desire to maintain a monopoly upon the raw materials of the world, as well as upon gold, are what have set the ‘tone’ of the fight of the democratic Allies and have led them to take up arms and ask millions of men to sacrifice their lives. ... Every usurpation has a degradation as its fatal consequence: this process almost always presupposes the infiltration of socially and racially inferior elements. In the case of the Western bourgeoisie these elements have been supplied by Hebraism. Let us not delude ourselves: the type of the plutocrats and of the capitalists, the three kings of bourgeois and democratic civilisation, is essentially a Jewish type, even when precise physical descent from the Jewish race cannot be demonstrated. ... And, given these facts, it is obvious that, by means of elective affinities, this civilisation had to be completely opened to Hebraism, which has scaled its main positions of responsibility with ease, and has taken over control of all its powers by means of its own specialised racial qualities. ... But it is unquestionable that England is a typical case of this phenomenon, which is hardly new, and, to tell the truth, exhibits a characteristic phenomenon of inversion. To be specific, in England monarchy and nobility still exist and, until yesterday, a military class with an unquestionable heritage of character, sang-froid and contempt for danger existed also. But it is not in such elements that the centre of the British Empire lies, but rather in the Jew and the Judaised Aryan. The degenerate remains of a ‘civilisation of warriors’ serve a ‘civilisation of merchants’, which – normally – would rather have had to serve them. ... Proceeding from what is below to what is above, it can therefore be said that an unavoidable need for social justice in the international arena and a revolt against the hegemony of nations incarnating the ‘civilisation of the merchants’ may be the immediate determinant of the war. But the one who fights the war on such grounds can find in it also the occasion to realise, simultaneously, a higher experience, that is, fighting and being a hero not so much as soldier but as warrior, as a man who fights and loves to fight not so much in the interest of material conquests as in the name of his King and of his tradition. And beyond this stage, in a successive phase, or a higher class, this same war can become a means to achieve war in the supreme sense, as asceticism and ‘path of God’, as culmination of that general meaning of living, of which it was said: vita est militia super terram."

- Julius Evola in Soul and Race of War

Plato is the foundation of western thought and western religion. His work is the intellectual scaffolding of ancient Christianity. It is based around the idea of unity, or the truth as one. God is truth, beyond space and time, the “Being of Being.” Logos is the unity of all Archetypes in the divine nature of Christ from whom all things were made. This means all science is based on logos with truth as the foundation. Alexander Dugin, a man often condemned and almost never read, bases much of his political ideas on Plato and Platonism.

Plato’s core is the Archetype, or Idea: the truth of anything in particular. Justice is one transcendental aspect of the good that can manifest in different ways. Modernism rejects this, claiming that there is no “justice,” just specific, different just acts we all call “justice.” The Postmodern idea is that not only is there no justice, but there aren’t even just acts. All is language; all is image.

Truth is reason and freedom: man derives from the same source and creator as everything else, so we can learn. Because this source is spiritual, our freedom makes sense. If something is true, then it is unchanging. If its unchanging, then it cannot be physical. If its not physical, then it is spiritual. If it is spiritual, then it can only be known by the soul. Our problem is that we live in an age where reason and freedom are nothing but words without referents. They are marketing gimmicks. Only mindless consumption matters, and those who can consume the most are the “most successful” in society and should be envied. There is no truth here. As society gets more and more insane, those who love the truth – Logos – will be marginalized and hated. Knowing the truth is a revolutionary act.

Dr Mathew Raphael Johnson

For when we are entirely ignorant of what we are, we will also be ignorant of what we show concern for, showing concern for everything rather than ourselves for whom we should show the chief concern. If that which uses the body is the soul, and the body in respect to the soul occupies the category of an instrument, and all other things have been discovered for the sake of the instrument to help its fluctuating nature, clearly our chief and first concern should be for that which leads and comes first, and our secondary concern for that which comes second. Hence the wise man will not be careless of his health, not because he thinks the body is pre-eminent, but because he instructs it for the use of the soul, so that it may obey without hindrance the soul’s functions; and in the third place he will take care of the third category of things, managing externals for the preservation of the instrument. Therefore he will take care of the soul first, perhaps even exclusively, given that the care shown for things after the soul is directed towards its progress.

Hierocles of Alexandria, Commentary on the Golden Verses

https://en.wikipedia.org/wiki/Animal_welfare_in_Nazi_Germany

I am surprised that this is allowed to sit on Wikipedia. The Nazi Party enacted animal welfare laws unparalleled at the time, and I would argue unparalleled by even the most so-called "advanced" countries today, where animal welfare is a chief concern of regular people.

The most interesting part is what the judicial comments reveal, namely that the animal was to be "protected for itself" ("um seiner selbst willen geschützt"), and made "an object of protection going far beyond the hitherto existing law" ("Objekt eines weit über die bisherigen Bestimmungen hinausgehenden Schutzes"). Viewing animals as an end in themselves, to use a Kantian phrase.

This view is very much in keeping with Evola's notion that nature is not to be considered as some refreshing respite from the hustle and bustle of everyday urban existence, in the way the bourgeois viewed - and continues to view - it today. Instead, the unified man, the differentiated man, views nature in it's self, and seeks to hear the language of nature and experience its wild ferocity.

"The opposition between action and contemplation, however, was unknown to the ancient Aryans. Action and contemplation were not regarded as the two terms of an opposition. They designated merely two distinct paths to the same spiritual realisation. In other words, it was thought that man could overcome the conditioning of individuality and participate in the supernatural reality by means of contemplation or, equally, by means of action. ... [R]ecovering awareness of the ancient Aryan conception of action must be considered an essential task. This conception must operate with transformative effectiveness, evoking vital forces in the new man, aware of his race. ... But the Aryan race considered itself to be the army of the Olympian principle: accordingly, it is necessary to restore this conception among Aryans, as being the justification, or the highest consecration, of any hegemonic aspiration, but also of the very idea of empire, whose anti-secular character is basically very obvious. To the traditionally based world view, all apparent realities are symbolic. This is therefore true of war as well, as is seen from the subjective and interior point of view. War and the Path of God are thus merged into a single entity. ... In the Edda, it is said that ‘no matter how great the number of the heroes gathered in Valhalla they will never be too many for when the Wolf comes’. The ‘Wolf’ here is the symbol of dark and wild powers which the world of the Aesir had managed to chain and subdue [Ragnarøkkr as 'Kali Yuga']. The Aryo-Iranian conception of Mithra, the ‘sleepless warrior’, who at the head of the Fravashi of his faithful wages battle against the enemies of the Aryan God of Light is completely analogous. ... Here, the Muslim tradition serves as transmitter of the Aryo-Iranian tradition. The idea of ‘holy war’ – at least as far as the elements that we are considering are concerned – reached the Arabian tribes via the world of Persian speculation. It was, therefore, a late rebirth of a primordial Aryan heritage, and seen from this perspective we can certainly adopt [...] a saying of the Prophet, who, when he got back from a military expedition, said, ‘I return now from the lesser to the greater war’. ... This is also the idea that reveals itself in a text of the ancient Aryan warrior wisdom, the Bhagavad-Gita: 'Thus knowing oneself to be transcendental to the material senses, mind and intelligence, O mighty-armed Arjuna, one should steady the mind by deliberate spiritual intelligence and thus – by spiritual strength – conquer this insatiable enemy known as lust’ (3:43). ... In the esoteric respect, as a matter of fact, ‘paradise’, ‘the celestial realm’ and analogous expressions are nothing but symbolic representations – concocted for the people – of transcendent states of consciousness on a higher plane than life and death. ..."

- Julius Evola in The Aryan Doctrine of Combat and Victory
(Part 1/2)

"... To understand these we should first clarify the meaning of the image of the soul as demon, genius or double. ... A close relationship was believed to exist between this entity and the mystical powers of race and blood. The demon seems in many aspects to be similar to the lares, the mystical entities of a stock or of a progeny, of which Macrobius, for example, asserts: ‘The gods are those who keep us alive – they feed our body and guide our soul.’ It can be said that there is a relationship between the demon and ordinary consciousness analogous to that which exists between the individuating principle and the individuated principle. The former is, according to the teaching of the ancients, a supra-individual force, superior, therefore, to birth and death. The latter, i.e., individuated consciousness, conditioned by the body and the outer world, is destined as a rule to dissolution or to an ephemeral and indistinct survival. In the Nordic tradition, the image of the Valkyrie has more or less the same meaning as that of the demon in Classical Antiquity. In many texts the image of the Valkyrie merges with that of the fylgja, that is, a spiritual entity at work in man, to whose power the destiny of man is subject. And as kynfylgja the Valkyrie is – like the lares of ancient Rome – the mystical power of the blood. The same thing applies to the Fravashi of the Aryo-Iranian tradition. The Fravashi, a famous Orientalist explains, ‘is the intimate power of any human being, it is what keeps him alive and sees to it that he is born and exists’. At the same time the Fravashi are, like Roman lares, related to the primordial powers of a stock, and are, like the Valkyries, terrifying goddesses of war, dispensers of fortune and victory. ... Not all escape the dissolution of the ‘I’ into that lemuric residuum of which Hades and Niflheim were ancient symbolic representations. Immortality is the privilege of the few, and, according to the Aryan conception, specifically the privilege of heroes. Continuing to live – not as a shadow, but as a demigod – is reserved to those which a special spiritual action has elevated from the one nature to the other. ... Another life arises within the life of the individual when freed by the Dionysian rhythm, almost like the emergence of his own abysmal root. The Wildes Heer, the Furies, the Erynnyes and other analogous spiritual natures are symbolic representations of this force. They therefore correspond to a manifestation of the demon in its terrifying and active transcendence. Sacred games represent a higher level of this process. A still higher level is that of war. ... Let us come now to the overall meaning of these ancient heroic traditions, that is, to the mystical conception of victory. The fundamental idea was that there was an effective correspondence between the physical and the metaphysical, between the visible and the invisible; a correspondence whereby the works of the spirit manifested supra-individual features and were expressed through real operations and facts. ... In the Aryan world light, solar splendour, glory, victory, divine royalty are images and notions which appear in the tightest conjunction, not in the sense of abstractions and inventions of man, but rather with the meaning of latent potentialities and absolutely real actualised capacities. In such context the mystical doctrine of fight and victory represents for us a luminous apex of our common tradition of action. ... The traditional conception is also based on the presupposition that, far more than individuals, the mystical primordial powers of the race are at work in ‘holy war’. These powers of the origins are those which create world-wide empires and bring to men ‘victorious peace’."

- Julius Evola in The Aryan Doctrine of War and Victory
(Part 2/2)

Since the Greeks, ethics for Europeans have designated virtues whose practice forms the basis of the ‘good life’: generosity over avarice, honour over shame, courage over cowardice, justice over injustice, temperance over excess, duty over irresponsibility, rectitude over guile, unselfishness over greed, etc. The good citizen is one who always tries to strive for excellence in each of these virtues (Aristotle).

This will to excellence does not in any way exclude the existence of several modes of life (contemplative, active, productive, etc.), each arising from different moral codes, and each finding their place in the city’s hierarchy. For example, European tradition, expressed in the ancient tripartite model, made wisdom prevail over force, and force over wealth.

Alain De Benoist

SUN YOUR BALLS

I think it is time to share this important esoteric message again to you because it has been a while since I have talked about it.

You need to be exposing your balls to the sun. Why?

- Exposure to sunlight = optimal function of mitochondria
- This boosts function of the Leydig cells in the testicles where testosterone is made = higher testosterone. Blood flow is also empowered which makes all of your machinery down there work optimally.

It’s quite sinple really.

Now, let’s dive a bit deeper. In today’s castrated world, when is the last time that your nether regions would have been FREE in the natural world, nude and exposed to the sun like they are meant to be, like every other animal on this Earth?

The Lion and the Gorilla suns his balls through his experience of life. The human keeps his caged in tight underwear (stop wearing underwear), Never to see the sun. You are cut off from some of your PRIMAL POWER!

HOW TO DO IT


Simply pull your pants down in a private area and allow the sunlight to bless the fellas. A good starting session is 20 minutes, remember to consider that this skin area likely hasn’t been exposed to sunlight for many months if not years, so take appropriate care to work up to exposure. NO SUNSCREEN.

The ideal time of the day would be either early morning or just before noon. Avoid maximum UV times.

An old Abraham Myerson’s study in “The Journal of Clinical Endocrinology” found that men who exposed their torso to UV light and UV rays saw their testosterone levels increase to 120%. And when they exposed testes to UV light and UV rays, they were able to boost testosterone levels to a whopping 200%! Now we don't want to rely on what study's say, but every guy that does it feels the difference.

If you don't believe me, try it + get some direct sunlight on your balls...
They literally respond to the sun, they grow and squirm around, powered up by Apollo's blessings.

You will feel stronger and more powerful... YOU'LL BE ROCK HARD AND READY TO RUMBLE.

This is the knowledge they forbid... they want you indoors, CLOTHED, under fake light.

Those with sunned balls will inherit the earth.