The Gender Crisis in the Era of the Phrygian Mother

 by Alessandro Napoli

Zeus and Hera, Pallas Athena Fountain, Vienna.


Since the dawn of the last century, the society has been hit by a deep and gradual crisis of values that has touched multiple aspects of life, from the world of work to family stability, from community relations to the same individual who has been disintegrating into multiple “Egos” conflicting between them. The leitmotif of this era, in which the world around us is shredded into fragments poorly coordinated, while our individual lives are fragmented into a succession of episodes badly connected to each other, was presented to us as an added value, something to enjoy and passed off as a false myth of progress: the fluidity of both work and human relationships.

 On the one hand, as Z. Bauman points out, the Welfare State, which is the extreme and modern embodiment of the idea of community, which promotes the principle of a collective insurance underwritten by the whole society against individual misfortunes and their consequences, is deliberately dismantled because the sources of profit of capitalism have shifted from the exploitation of the labor force to the exploitation of consumers, since they – the consumers and therefore the poor – deprived of the resources necessary to respond to the seductions of consumer markets, have need for money – not the kind of services offered by the «Welfare State» – to be useful according to the capitalist conception of «utility». On the ethical and moral side, consequently and hand in hand, instances have been pushed that have distorted civilization by making human nature itself «liquid», changing in its most intimate cultural, spiritual, even biological profile.

 The idyllic society envisaged by T. Negri and M. Hardt turned out to be nothing more than the projection of a metaphysics of chaos on the same social fabric, primarily the Western one but not only. Macabre and nefarious metaphysics at the basis of the machinations of an organized elite which, through the reaffirmation of the domination of the market in a totalizing sense, broke the bonds that held society together, from the end of political parties to the religious disintegration of communities, to family and social bonds today extremely unstable and no longer bound by those values of loyalty, according to which ancient wisdom, human relationships served to enrich living time and not egoic emptiness.

 This process has produced individuals who are theoretically placed in connection with the world through the internet and increasingly sophisticated systems of social networks, but who actually find themselves alone in front of a chaotic globalized universe and no longer regulated by the sacred basic laws that have always cohesive civilizations since ancient times. A world that is theoretically more comfortable and safer has paradoxically generated an unbridgeable sense of insecurity in the human soul, lowering the quality of life itself compared to the technological and scientific progress achieved.

 At the same time, the disappearance of the strong figures – patriarchal or matriarchal – of the past centuries have further impoverished the seedbed in which people are formed, born and grow, allowing the communities, Nations, civilizations of which they are part to prosper or in any case to be the reflection of that same vigor, strength and stability. Our era, in which, for example, always paraphrasing Z. Bauman, even sex, traditionally a very private and reserved activity, hence its powerful ability to create solid bonds between people, is now publicized and deprived of its confidentiality, therefore also stripped of the power to keep men and women together.

 About Peoples and Families

Frieze on the south side of the Ara Pacis. Shows Octavian Augustus, his family and the Gens Iulia during a religious ceremony or the inauguration of the monument itself.

 In this case, therefore, postmodernity, through depersonalizing and distorting mechanisms aimed at individuals who are homologated and flattened, actually gives the last assault to what has always been the backbone of every civilization and that is the family with all its relative contexts, its bonds and its figures. Dynamics, the family ones, endangered by various factors including an acceleration undergone by life in a general sense, combined on the one hand with a distortion of perception and expectations of it, on the other, the sense of insecurity which pervades the whole of society and which originates in the lack of stability in all directions, from work increasingly focused on precarious relationships, to the same fluidity in social relations with which, willy-nilly, we must relate. In the case of the couple relationship in particular, there is no longer the law of Eros and Pathos – embodied by the Myth of Orpheus and Eurydice – to define it, but much more narcissistic and venial models that reflect the general regression to which society it is subject – that it is passed off as emancipation – but it’s nothing but a cannibalistic involution.

Orpheus and Euridice, Arno Brecker.

 As Z. Bauman points out once again: “In the liquid-modern world the solidity of things, as well as the solidity of human relationships, tends to be considered badly, as a threat: after all, any oath of fidelity and any long-term commitment term (not to mention open-ended ones) seem to herald a future burdened with obligations that limit freedom of movement and reduce the ability to accept the new and still unknown opportunities that (inevitably) will present themselves. The perspective of getting entangled for the entire life span in something or in a non-renegotiable relationship appears to us downright repugnant and frightening.

 In ancient Greece the oikos, which means family, was the basis on which the demos and the polis were founded, had a patriarchal structure in which the kyrios, the eldest man, represented his family before the authorities and protected the women and minors who lived in his home. The same was true in the Roman familia, on which the gens was founded, in which the pater familias was the holder of the patria potestas, that is, the undisputed power over male children, women and assets. These structures, despite the changes over the ages, remained unchanged until the advent of the industrial revolution.

 Even K. Marx, whose thought deformed by the School of Frankfurt led to the current liquid, post-’68 conception of society, had warned of the dangers associated with the disintegration of the family which he himself considered the founding cell of society as opposed to individualism typically at the basis of liberalism. When the first steam engine began to work, a process was triggered that linked individuals and nations in a new order which, specifically, tore the woman away from her role as nurse and from her natural place that was the hearthfire.

 The true emancipation of women, in this perspective, must be sought in the choice and not in the need to work. This emancipation can only take place through the construction of a society, on the one hand, socialist, collectivist, communitarian, which involves a reversal of the trend in the modes of production and on the other, a traditional one that reunites the individual with continuity with his own past, to the family, the gens, the clan, the community as opposed to the mechanisms of the current consumer society, feminized, nutritious but absolutely not matriarchal like those of the past.

 In this sense, Qadafi’s Green Book was an excellent point of reference in the pursuit of that goal in which «the woman is the owner of the house as well as the man is the owner of his workplace» and in which the family was understood as the link between the individual, the tribe, the Nation, civilization in a succession of concentric circles conveyed by a shared idea of social justice aimed at ennobling humanity and snatching it from the capitalist logic that sees the single as a mere unit of production and consumption.

 The articulation and the family bond, therefore, is what is most atavistically sacred from a social point of view, and we must not forget that today we find ourselves in an age in which, as mentioned before, two distinct and opposite metaphysics are clashing, a heroic act is required to both men and women to escape the dominant Luciferian logic. Says J. Evola: “Man and woman present themselves as two types, and whoever is born man must be fulfilled as man, whoever woman as woman, in all respects, overcoming all mixing and promiscuity: and also in regard to supernatural direction, man and woman must each have their own way, which cannot be changed without incurring a contradictory and inorganic way of being.

 The way of being that eminently corresponds to man has already been considered; and it has also been said about the two main forms of approximation to the value of «being in itself»: Action and Contemplation. The Warrior (The Hero) and the Ascetic are therefore the two fundamental types of pure virility. In symmetry with them, there are two for the female nature.

 The woman realizes herself as such, she rises to the same level as man as a Warrior and as an Ascetic, as she is Lover and as a Mother. Bipartitions of the same ideal stock, just as there is an active heroism, so there is also a negative one; there is the heroism of absolute affirmation and there is that of absolute dedication – and one can be as bright as the other, one can be as rich in fruit as the other in overcoming and liberation, when it is lived with purity, with the meaning of offering. Precisely this differentiation in the heroic strain determines the distinctive character of the paths of fulfillment for men and women as types.

 To the gesture of the Warrior and the Ascetic who, one by means of pure action, the other by means of pure detachment, affirm themselves in a life that is beyond life – in the woman corresponds that of giving oneself all to a another being, of being entirely for another being, be it the beloved man (type of the Lover – aphroditic woman), be it the son (type of the Mother – demetric woman), in this finding the meaning of one’s life, his own joy, his own justification”.

 The Dark Age

Pythian Apollo, Vatican City.

 R. Guenon defined our era – the Kali Yuga – as an era with specific characteristics. Dominated by a notional knowledge and focused on quantity rather than quality, a fact that triggers uniforming processes that evolve into a tendency towards a leveling flattening of individuals. Pervaded by an existential, work and even thought frenzy, where the old concept of slow knowledge and quality acquisition is transformed today into an inexhaustible rush to reach the goal through a rational and mechanistic paradigm which, in its detachment from the spiritual vision, paradoxically it transforms science itself into a rigid dogma even when it appears unsuitable for describing events. Religion itself, in contrast to the traditional spirit, is emptied of its ritualistic and sacral contents and held up almost like an empty box in which everything becomes a mere formality.

 As time progresses, subversive characters also emerge which manifest themselves immediately in a descent towards disorder and an inverted spirituality. Subversion produces the overthrow of traditional orders as a factor of ordinary life. This type of subversion highlights the tangible signs of the tendency to counterfeit the original aspects and even to parody them. Everything becomes unnatural and fetishistic as the very relationship between the two sexes and the way of living sexuality and social relations, as well as the widespread process of democratization, which also characterizes our age, is subject to a deformation of the nutritional logic and of the “maternal” soul, extricating itself in a generic standardization rather than an effective equality in the sense of social justice and dignification of the human being with his defined roles and his marked times.

 No longer a hierarchical society, with a typically Indo-European male soul, made up of Fathers and Mothers, but a society of Mothers that is not of the Mothers. A return, from a symbolic point of view, to a single Great Mother, of pre-Indo-European memory, but which does not represent or reproduce even a matriarchy like the paleo-European ones, given its perverse and degenerate nature, so much less attributable to a Christian symbolism, the one of the Holy Virgin, which above all in Catholic and Mediterranean societies has reintroduced, or made possible, the persistence of strong matriarchal elements in the patriarchates themselves, which however remained firmly patriarchates: thrown upwards by an Apollonian cosmovision towards a «Heavenly Father» of whom the Mother was a reflection on earth. Our age is instead dominated by a materialistic metaphysics and by a spirituality on the contrary in the name of a Great Dark Mother, chthonic and hybrid rather than luminous, lunar and feminine – embodied today by the oligarchic and plutocratic octopus – which feeds and stirs the underlying chaos as in a cauldron.

Venus of WIllendorf. Paleolithic depiction of the pre-Indo-European Great Mother

In today’s nourishing society, affective deficiencies, inner emptiness, the very meaning of existence are delegated to the purchase of superfluous goods or unstable, fleeting relationships that fill people’s homes and lives. On the one hand, weak males in a difficult world with fewer opportunities who have no motivation to live and no idea to fight for, submissive and narcissistic males who use others to confirm a fragile, evanescent identity, without fixed points and values. On the other hand, women who in a society of mothers have not been able to produce a matriarchal society like the ancient ones and who delude themselves of an emancipation to which the feminist battles for trade union equality have not been worth anything but founded on the deception of a reappropriation of one’s own body and life at the same time in which they were emancipated by those who must take advantage of the exploitation of anyone, man or woman.

 A society of “equals” therefore that of Kali Yuga, which, however, do not have the same opportunities to assert themselves and in which, as R. Guenon always noted: “it leaps to the eye, from whatever point of view one observes things, that in ‘together with what constitutes modern civilization properly one must inevitably observe how everything appears more and more artificial, denatured and falsified”. The only horizontal structure in truth is that of competition for soul energies in egoic terms between disconnected individuals, not vertical men and women fighting against their own limits and with rhythms marked by their biological and social roles, but indistinct and detached subjects who perceive their lives as eternally precarious and senseless. Often suffering from major depression, they find refuge in the vicious circles of addictions of various types, or they are offered anxiolytics and anti-depressants as a palliative of that dissatisfaction at the basis of their inner conflicts, frustration that not finding an appropriate response or a healthy outlet towards the outside ends up exploding inside in internal wars that manifest themselves in a completely ominous way.

 The Phrygian Mother

Cybele Fountain, Madrid.

 A society that revolves around itself in which, from the imaginative point of view, not only the ancient archetypes of parenting embodied by Jupiter – Father, strong and with unquestionable authority – and Juno – understanding Mother and submissive but wise and right Wife; the archetypes of instinct and healthy aggressivity weighted by reason embodied by Mars and Minerva; those of beauty, aesthetics and solar vanity embodied by Apollo and Venus have disappeared and have been hidden by the collective intrapsychic system, but also the powerful Christian Myths of the Holy Family; of Wisdom never disconnected from Faith, Hope and Charity, since it’s their Mother; the virile Myths of the Archangels and the Holy Warriors, the female Myths of the Fides and the Pietas of the Three Marys, the fanaticism of the Martyrs and the extremism of the Ascetics have been replaced by the predominance of an alien Logos of Cybele – the one of the «Phrygian Mother», foreign to our innermost feeling as it was for the Romans at the time of the introduction of his cult from Cilicia, a land traditionally of pirates – «self-castrating», in the name of a “politically correct” that promotes indefinite parenting, a perpetual sense of guilt for what one is. It banishes both virile aggressivity – which, not finding an outlet in a natural way, emerges in the form of self-destructiveness and polemical hysteria, irritability, petulance, maniacality – and feminine sensuality and vanity that are considered impractical, unsuitable for modern times in the name of a false ideal of modesty at the same time in which eroticism is replaced with vulgarity, voyeurism and pornography, the cult of beauty with that of horror: aesthetics no longer represent the divine, it becomes an eruption that emerges like a nightmare from the darkest part of the soul of the world.

 A system of values that imposes on the peoples a typically Anglo-Saxon, utilitarian and technical idea of life, a marketist and mercenarist thalassocratic conception of life, human relations of convenience, vampiric and short-lived; sacrifice and self-denial for a cause understood as useless waste to which hedonist, the sloppy one, immediate pleasure is preferred. Where fanaticism and extremism lose their aristocratic and stoic connotation of intransigence, integrity, imperturbability, reducing themselves to arrogant stances for the mere purpose of appearing, humility is replaced by fear and submission in the face of those whom one would like to take the place.

The introduction of the Cult of Cybele in Rome, Andrea Mantegna

 In his introductory lectures to Noomachy, A. Dugin, speaking of the Logos of Cybele, points out how pre-Indo-European matriarchal societies lacked the elements of vertical momentum – of that Platonic projection we could say – typical of later Turanian societies and of how in that metaphysics, of which the Logos of Cybele is an emanation in a degenerative sense, were there only the existence of a mother who creates, nourishes, destroys and gives birth and then everything proceeded from her and returned to her.

St. George the All-Victorious (Eternal Struggle and Eternal Victory), Vladimir Kireyev

A. Dugin states in this regard: “This implies a completely different image of the cosmos, in the center of which there is the closed space inside the earth and not the open space of the blue sky with the eyes turned to the sun. The central element is not the solar fire, but terrestrial water, it is not the day but the night, it is not the male, but the female. The matriarchy does not correspond to the female version of male domination (Indo-European), but it is a particular type of society based on euphemism: death is life, darkness is light, suffering is joy, the passive is active”.

 In the same way but in an inverse process, in the current world, the Myths, symbols on which the stories of peoples and their origins are based, are eradicated together with heroism and sacredness by precluding contact with the divine through those seals that bind to archetypes and to the transcendent dimension in the name of a hybrid and acausal cosmovision in which opposites coincide. On the level of the relationship between the sexes, one of the most powerful archetypes, is the Androgyne, a symbol of harmony between two opposite and complementary polarities but also of the integration of the Ego with the Unconscious and therefore, in Jungian terms, of reason with the Anima in the males and with the Animus in the females. When these unite, the realization of the Self is reached, contiunctio oppositorum which in order to be fulfilled the presence of the two distinct principles was necessary. The destruction of this archetype in collective feeling results in an abomination that has no male or female trait, an anti-archetype that legitimizes gender dysphoria as the possibility of choosing one’s own sexuality in a nature that does not even allow the choice of wanting to be born or less.

 Overturned Androgynous at the base of a devirilized society which at the same time has nothing feminine, based on the guilt of males for being born male in a world of females who feel guilty of not being born male themselves. A distorted man, therefore, at most regressed to a “phallic man” from mere physical virility without that Apollonian projection that, according to J. Evola, only initiation can give. Woman in turn regressed to a state of competition with man for power, power not so much the material one as such soul-like. A type of woman that is not reflected in the Indo-European femininity which, as already mentioned, echoes in feminine Myths such as those of Aphrodite and Demeter, one lover and the other mother of man and both linked to man, much less reflects in Myths like that of Athena, warrior and detached from man, but man’s companion.

 A real subversion if nothing else, of that symbolic, harmonious and universal scheme, described by Plato in the Convivio, of the Hierogamy (Sacred Wedding) between the Logos (Intellect, Male Principle) and Sophia (Wisdom, Feminine Principle) through the Eros (Love) that leveraging on Kalos (Beauty) leads them to the presence of Aletheia (Truth, Realization). Ideal of classical Greece that echoes in the Psalms and Proverbs of the Ancient Testament, in which the very principle assimilated to the Woman, that is Sophia, was idealized as the Center and the Soul of the World and personification of the Eternal Wisdom that guards the Science of Things and Wisdom of Life to which tends the best part of the soul of Man.

 On equality

The worker and the kolkhoz woman, Moscow

 Already at the beginning of the last century, A. Gramsci, who among the Marxist theorists we consider among the most lucid and far-sighted, with his elaboration of the hegemonic theory had already prophetically made it clear that the enemy was not only capitalism itself but also all that corollary of attached disvalues, overt or hidden in disguise, and above all something more hidden behind them and weaving their plots. A. Gramsci, in addition to warning against the dangers deriving from a materialist dogmatism that demolished religious and cultural identities in a universal and totalitarian sense, emphasized what lay ahead of a flattening of society on the direction of relations between man and woman.

The new slogan, Gely Korzhev.

The Third International created the International Women’s Secretariat, chaired by Clara Zetkin, and invited the Communist parties to similarly set up their own national and local bodies for women’s work. The Communist Party of Italy followed this indication by setting up a women’s commission at the central secretariat. That invitation was answered from Turin with a paper, which appeared on March 10, 1921 in L’Ordine Nuovo – the party’s first newspaper, founded and directed by Antonio Gramsci himself – with the title “Our feminism”.

 It said: “[…] «Feminism», as it appears today in its supporters, with its program limited to the affirmation of the equalization of the two sexes, cannot offer women, much less the proletarians, the remedy for their present double servitude and the promise of a better future. Man and woman have their own function in life, they have in their nature their own physical, intellectual and sentimental values: it is a question of placing both in conditions such that everyone can freely develop, manifest and use these values for their own benefit and for the community. Freed man and woman from all economic servitude, placed in the possibility of choosing that kind of production towards which they feel most attracted, and of which they recognize themselves more capable, true freedom given back to both in the face of their own nature, one and the other will be able to cooperate together and intensify, enrich, embellish the life of humanity: each following the path which is marked by nature, making use of the potential at its disposal, creating new possibilities in itself, in the continuous process of evolution and differentiation that accompanies and determines human history. Human society must use the one and the other as much and as best as possible, freeing them from all servitude. […]”.

 Where freeing the woman from all servitude was not referring to the vain question of moral order on the superiority or inferiority of one or the other sex, to thinking of resolving it with the affirmation or demonstration that the woman is not inferior to the man, or with the request for the equalization of the two sexes, how was already pointed at the time by feminism, but on the concrete need of how to free women from domestic slavery, while not neglecting the values that are in the maternal instinct, in the capacity to create and make intimacy, home, family sweet and restful: values that had to be preserved and considered fundamental, since it was not foreseeable what greater intensity and height they could have acquired in a time and in a society in which, the material life being for all less hard and less difficult, the life of the spirit would have become more demanding, more intense and higher in all its manifestations.

 Values in antithesis to radical liberal feminism which, in the name of formal equality, has made family life precarious and gloomy – when it is possible – as well as ephemeral the joys deriving from it with children who grow up without the example of their fathers and the due affection of mothers.

 Nonetheless, returning to an Evolian perspective, the best and most authentic reaction against feminism and all its aberrations should not be directed at women as such, but at men. Women should not be expected to return to who they really are and thereby re-establish the inner and outer conditions necessary for the reintegration of a higher spiritual race, when men themselves only retain the likeness of true manhood.

Venere e Marte, Antonio Canova.

On the other hand, feminism had a thousand reasons – woman as she is not, that is, inferiorized, marginalized, objectified – was invented by man. The woman who intrinsically has immense biological and psychological wealth, which apart for her musculature, is in many ways stronger than the man, who for example, as the neurophysiologist Gregorio Marañón wrote, would die if he were subjected to the fatigue of gestation and childbirth, she found herself in the position of having to imitate, not only man but the worst of man in his arrogance, in his fallacious claim to be self-sufficient, in the game of power and in power itself.

 This ignoble and stupid competition could not and cannot but create negative affective dynamics and produce a chaotic society without mothers, as in fact J. Evola again claims: “In an inauthentic existence, the regime of diversions, surrogates and tranquilizers right at so many «distractions» and the many «amusements» of today, does not yet allow the female sex to foresee the crisis that awaits the modern woman at the point where she will recognize how much those male occupations, for which she has fought so much, are meaningless, at the point where the illusions and the euphoria of her realized claims will vanish, at the point where, on the other hand, she will find that, given the climate of dissolution, family and offspring can no longer give her a satisfactory meaning of life, while because of the fall of tension, even man and sex will no longer be able to mean much to her, they will no longer be able to constitute her, as was the case for the absolute traditional woman, the natural center of her existence, but they will only be worth it as one of the ingredients of a dispersed and externalized existence close to vanity, sport, a narcissistic cult of the body, practical interests and such things. The destructive effects that a wrong vocation, crooked ambitions and even the force of things are so often producing in women, must therefore be taken into account”.

 But above all a society without Fathers, since “thus, even if the race of real men had not almost disappeared, modern man retaining very little of what is virility in a higher sense, today the saying about the capacity of true man to «redeem», to «save the woman in the woman»”.

 Lands of the Fathers

The Rape of the Sabine Women, Jacques-Louis David.

 To the unhealthy and twisted dynamics of the conflictual relationship between the sexes imposed by postmodernity, we must add other processes that go hand in hand with the family disintegration to which the West succumbs and which specifically have to do with the disappearance of the Fathers understood in a deeper sense. , like those from whom the term «Fatherland» derives.

 In fact, the globalization machine produces artificial migratory dynamics that sacrifice the immune defenses of the States on the altar of free circulation – not of different cultures and traditions that enrich – but of men without faces and in turn uprooted and made goods. Neo-colonial dynamics through which they are deported against their will, by means of permanent states of impoverishment of their nations, the siren song of the N.G.O.s and the deception of a better future, young people from other populations but still connected to their own archetypal universe, to their own spirituality as a people, young people who are little or at all educated, but strong as were our grandparents who had an innate identity drive capable to transmit values and customs to children.

 New populations that will replace those who failed to preserve continuity with a past in which strong peoples protected themselves by fortifying the villages and raising the drawbridge of their castles, and which in turn will be replaced by new migrations when they inevitably lose that cohesion and that projection. People who paradoxically are still bearers of that healthy awareness of their own identity, of their own and not of that of those who host them, from which they are completely disconnected and in which they will never integrate, perceiving it as extraneous in the best of cases, if not even, when moved for other reasons, like spirit of conquest, they feel it threatening, hostile and certainly repugnant.

 The episode of the 2015 New Year’s Eve in Cologne in which thousands of German women were harassed en masse and some raped by immigrants and so-called “refugees” of Arab origin is emblematic in this sense. It would be naive to understand the episode as a mere general outburst of repressed sexual drives, it was instead a methodical and calculated act of psychological warfare with the aim of humiliating and undermining the morale of the “enemy”. Throughout history, “rape of war” has always had this function, in the Bible it is mentioned several times, in ancient Rome the legendary “Rape of the Sabine Women” constitutes a mythical echo and the real reason why it happens concerns the symbolic sphere: the virile energy of the winner has prevailed over the vanquished and this response is sealed with the penetration of women belonging to the vanquished.

 All of this has nothing to do with the sexual drive but women are dishonored so that the message of the superiority of the winner penetrates deep into the psyche of the loser. While such an episode would have been highly unlikely in cities like Palermo, Seville or Thessaloniki, places characterized by that kind of «cultural backwardness» for which there is still an intimate historical memory and a certain psychic resistance to globalist castration, that night an ancient and archetypal message was sent to European and Western society by people who mock it for what it is today and who, referring to a deformed vision of their own culture, have considered it an enemy since ancient times. However, people belonging to peoples who still have an archaic conception of male energy and a marked awareness of their own identity.

 This awareness which in our society is classified as a pathology (xenophobia) and which in reality is at the basis of the perception of the Self which involves that of the other as different and distant in the physiological concept of diversity, at the basis of the true multiculturality of Byzantine memory, opposed to a concept of unnatural and forced equality, since even in this case, in the global liberal society, the only egalitarian constant is that of being homologated in exploitation and commodification and not in dignity.

 If this were the case, in fact, as A. Dugin, argues again in his introductory lectures to Noomachy, it would not be assumed that humanity should conform to the model of modern man which is a typically Anglo-Saxon conception and which only represents the way of this people to develop their own civilization – it is not universal and cannot be – since each people has a different civilization path with a different vision of rights and duties as well as a different socio-economic, cultural, spiritual context on which to develop and evolve that idea dignifying de facto the human being in a manner pertinent to his own logos in a perspective of multipolar coexistence as proposed by the Fourth Political Theory.

 Modern liberalism, in this sense, is absolutely racist because it is based on the universalism of a historical experience limited in time and space. According to the perception of the world from the point of view of globalist liberalism, anyone who has not yet shared its precepts is not a representative of a culture set out on a specific civilizing path worthy of it, but a man not yet fully developed and who is in the process to become like us: modern, liberal, “white”. The modern idea of “tolerance” derives precisely from this consideration of imperfection and incompleteness that we have of the other who is not recognized any dignity in his being different. An idea, that of liberal globalization, founded on an Anglo-Saxon cultural suprematism that by overthrowing and overwhelming all diversity, be it cultural, religious, racial or sexual, intends to impose on a world of undifferentiated individuals a single indisputable dogma: equality in laws and in gears of the market and capital.

 Wild Males

G. D’Annunzio and his Legionaries in Fiume.

 And in this sense there still exist, according to the category brilliantly analyzed and lucidly described by R. Giacomelli in his book “Beyond the weak male – Perspectives to rediscover the Warrior’s Way”, subjects who often unconsciously still struggle for this terminal civilization, indigestible ones for a coward society, which for this reason had relegated them to the margins by selecting them from childhood, emerge strongly from the stomach of the Beast that regurgitates them: «wild males» from which we can start again to reaffirm natural order and harmony.

 Impulsive and with above-average skills, and for this reason they will hardly ever make a career, because frightening colleagues and superiors they are perceived as dangerous rivals and therefore hindered and boycotted in every way; intransigent and intolerant of rules and institutions, especially those of a bourgeois nature today, communists after the fall of the Berlin Wall and fascists after almost a century the end of the Regime, they are subversive among conservatives and traditionalists among revolutionaries but – in the moment in which they accept the hierarchy – they understand nobility of soul and comradeship as something above all. Possessive and territorial ones who defend ties fiercely, they love passionately and they hate unconditionally, «last romantics» for whom even a simple erotic adventure is the conquest of a female from another tribe, they are not inclined to “liquid” relationships of a society without borders but delimit their spaces with their concrete presence; born to be alpha males, in a society that hates pack leaders, they are sidelined, marginalized, sabotaged and rather than joining the flock they end up being loners; they do not worry about it, getting used to it, they “differentiate” themselfes according to the Evolian meaning of the term. They make a virtue of necessity: «they ride the tiger».

Toraômaru rides the tiger, Tsukiyoka Yoshitoshi.

 Generous beyond all limits and beyond their possibilities even against their own interests; they can be cultured and educated, but when the level of guard brings out the dáimon that agitates them, they suddenly turn into wolves among sheeps. They perceive the world as an adverse environment and they are not wrong, since this world does not love them: it considers them bulky residues of epochs already past. They are the spiritual descendants of the knights of fortune of medieval Europe, of the caciques, cangaceiros, conquistadores, and bandeirantes of Latin America, of the samurai and ronin of traditional Japan. They live this world as strangers in their own land, their real world is made up of ideals and values, adventures and enterprises; they are potential Waldgänger: sons of Thanatos, they embody the Anarch of Jünger.

 “Bilious characters”: impetuous, unstable and restless; they are not recommendable examples, but still incandescent and alive, they are the last holders of the masculine archetype in a frenetic and androgynous society populated by mere individuals indiscriminately hysterical and neurotic. They were yesterday the Arditi launched against the fire of the machine guns in the enemy trenches, the boys of ’99 in the front line singing and resisting on the bridges of the Piave, the Legionaries of D’Annunzio in defense of the Città Olocausta.

 They are today, the boys increasingly gathered under the banner of multipolar dissidence, identitarian and communitarian resistances – betrayed by the right and left parties – they do not lose faith in ideology, still considering it the lifeblood of history, but having understood the deception, relocate themselves transversely: a glitch in the bourgeois democratic order that would have instead wanted them to be disinterested, de-ideologized, dissuaded and at the mercy of the wind; having nothing more to lose, dreamers inspired by the true Empires of the past, they are the last defenders of small identities, social justice and ancient values in the age of crumbling and dissolution, in the global empire of New Carthage and the worshipers of Moloch.

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