The Subterranean History of Rome (5)

Therefore, the valorization of Rome on Cesaro’s part is really a valorization in reverse. In all these aspects of Rome, its cults, ethics, customs, symbols, laws, in which we, from the traditional point of view, recognize, in these enigmatic but also unmistakable forms, the resurrection of the remote Nordic-Aryan spiritual heritage, Cesaro sees, or should see, “traditional residues”, debris of a past destined to die, which Christianity had to give, prior to a preliminary ethnic chaos, the coup de grace. With Christianity, for him, the new truly solar era would be opened up.

Ever since, no more mysteries, unless as residues of ancient cults destined to disappear; no more occult initiations, to conquer the immortality of one’s own individuality, which now is virtually the heritage of all.

In that there is, not only in the ideas, but even in the words, the reproduction of Steinerian digression in the centre of the philosophy of history.

NOTE by Evola: Steiner’s and Cesaro’s conception, according to which the ancient, pre-Christian civilization would have known only collectivist and impersonal forms of spirituality and initiation, is inconsistent, not only from the initiatic point of view, but even from that of positive [scientific] research into the history of religion. It would be enough to remember that, that for example the Indo-Aryan civilizations would know the double way to immortality, (1) the Olympian, solar, and celestial way of the gods (deva-yana) and (2) the way of the fathers (pitri-yana) tied to the earth and collective blood. This twofold division corresponds, in a certain way, to the distinction between the Greater and Lesser Mysteries of classic antiquity. It is evident that, for polemical purposes and to give consistency to the evolutionistic-Christian interpretation, the two authors act as if antiquity had known only the way of the fathers and similar forms that, if they were also present in the ancient world, they were nevertheless relegated to inferior social strata or races.


A few words of comment will suffice. We, first of all, ask ourselves if, in the end, Christianity had itself accomplished this presumed leveling function. In fact, we see Christianity becoming Roman with Catholicism: purifying itself of its original anarchic, universalist, and humanitarian aspects, and giving rise, in the Middle Ages, to a civilization that is characteristic of the type we articulated: hierarchical, tied to traditions of caste and blood, interspersed with initiatic elements, certainly not at the importance of the first appearances, that Cesaro would relegate to the past, to the “pre-Christian evolutionary stages”.

By way of such aspects, we see—it is clear—in the Middle Ages an awakening of the true forces already acting in Nordic-Aryan Romanity, of its true solarity, propitiated from such a resurgence or rebirth from a new contribution of Aryan blood: but Cesaro, coherently, should see in that a “time of the stopping” of evolution, in order to recognize instead the resumption of progress in phenomena, such as the Reformation, Humanism, the French Revolution, and, (why not?) liberalism, modern democracy, jewish internationalism: in fact not before this point, i.e., the final fall of the West, the Self is truly liberated from tradition, blood, caste, traditional cults, dogmas that have become in truth empty words, and then he is truly self-conscious, detached from everything, actually ready to create, from nothing, a new civilization on the base of a freely willed universal communion.


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