We Pagan Imperialists
By Julius Evola
The circle is closing and what an ancient myth—Iranian prior to becoming Jewish— describes in the apocalyptic term of "universal judgment", now imposes this upon us: the separation of the "chosen people" from those who, at the "end of the world"—that is to say of our world, of our civilisation—will perish.
We call for a decisive, unconditional, integral return to the Nordic pagan tradition. We are finished with every compromise, with every weakness, and with every indulgence toward everything that, derived from its Semitic-Christian root, has infected our blood and our intelligence.
Without the return to such a tradition there is no liberation, there is no true restoration, and the conversion to the true values of spirit, power, hierarchy, and Empire is not possible. This is a truth which brooks no doubt.
Anti-Europe, anti-Semitism, anti-Christianity—this is our watchword. The most foolish and absurd fable makes paganism a synonym for materialism and corruption, and instead portrays an exotic and anti-Aryan religion created in our decline as the purest and most exclusive synthesis of all that is spiritual, almost as though the entire history of civilisation had already been predestined. And how this superstition is still firmly and deeply rooted in our contemporary "cultured" outlook!
No! The living and immanent spirit, the spirit in action as superhuman wisdom and power, the glory of Kings and Victors, was unfamiliar to the Semitic contamination. Our paganism, our tradition in the middle of the great sea of peoples who brought it from North to South, from West to East, did know it. And whoever today rises up against the European sickness, and against the European religion, is not a denier, but an affirmer—the only one who knows what affirmation is.
Therefore, we bear witness today to the Nordic pagan tradition and call for the restoration of its values in a Pagan Imperialism. The person of the speaker and of others who may join him in the same spiritual reality—solitary, impassive, and uncompromisingly aristocratic in this world of merchants, the subjugated, and deviants—vanishes in the face of this very reality, which, through them, calls to the unbroken and unvanquished of Europe, to those who still offer resistance, to those who will own tomorrow.
Will we manage to hear that this is not a matter of words, utopias, or romantic abstractions, but that it is the most positive and most powerful of realities, that it is waiting to be disinterred by beings capable of everything, by means of a work in respect to which everything that for the masses signifies "reaction" becomes nothing? That a thousand forces are pressing in obscurity, in anticipation only of those who might see to their liberation?
To exchange our tradition with any of the new pseudo, or special traditions or with any of the new Western forms of belief, all of which are inevitably contaminated by the Semitic spirit, would be the most absurd of errors.
The primordial forces of our race place us today, at this decisive phase for the history of the West, for the last time confronting the dilemma: loyalty or treason. Our restoration is an empty word if it is not, first of all, a "solar" restoration, a restoration of pagan spirituality. It would be a palpable contradiction to wish to invoke the defence of the Nordic or Roman tradition and not to remember those forces which primarily contributed to the decline of these traditions; to evoke the ideal of the Empire and not to notice that the Semitic-Christian vision of the world, stripped of its mask, signifies the negation of the spiritual presupposition for the Empire.
Beyond every contingent goal, every empirical interest, every passion, and every personal or partisan tie—who, among those ready for revolt on German and Roman soil, will dare to take up again the torch of the Nordic pagan tradition?
We make a plea, we must make it. We want neither to hope nor to despair. Nor could that which is, undergo changes on behalf of that which is not.
They are the values we hold. That circumstances and men might show themselves, through which they may or may not be able to also give form and content to a given period in the contingency of temporal and transitory things—this is something that indeed must interest us not as much as those whose truth stops short at this contingency.