NO DISCRIMINACIÓN

Hereinafter, when speaking of the roots of the European evil, we will have the means to recollect the principles by which the necessary counter-Reformation can pragmatically be achieved.

Now we want to briefly dwell on a special point: the meaning of the principle of hierarchy, presupposed for the new idea of the State. Here, proclamations and party programs don’t matter; what matters is what is done, not what is said; only the decisive impulse matters, strong enough to sweep away habits which are innate in contemporary men by which they are still dominated, even though their mouths and minds assert the opposite.

Today people speak a great deal about hierarchy - but at the same time they continue to make concessions to a bourgeois and anti-aristocratic outlook which stands in precise contradiction of this concept. Naturally, first of all, we should get rid of all residues of the democratic and “representative” system, and of all that partakes in any way in the “socialistic” and collectivist spirit. Every relation should be toughened, revitalised, and virilised, through a warrior attitude, loyalty, rectitude, and a manly zeal for service. That fides, which was one of the most ancient deities of pagan Rome, and about which Livy said that the difference between Romans and the barbarians lay in its possession; that fides, which was found in the Indian bhakti, and in the devotion which the Iranian warriors dedicated not only their actions, but their very thoughts and wills, to their deified

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chiefs - such fides is also found as the spiritual cement in the individual feudal political units, and in the connection of these to the unum quod non est pars, at the superpolitical and sacred centre of the medieval Empire.

We still need today, and especially today, such a fides.

The pride of subordinates in service to their superiors must be reawakened. Service must be reawakened as freedom and as overcoming, almost as a transfiguring offering, which does not humiliate, but elevates everywhere, in the affairs of war as well as peace, in the particular as in the general.

A structure must emerge on the spiritual base, which runs perpendicular from the higher to the lower, in which the leas would be so many rays of a single centre and, in their turn, centres of unity of lower orders, gathered like soldiers around their officers.

Such a system naturally implies the necessity of the creation of elites - elites in fact and not only in name, among whom authority is not based upon position, but position upon authority - and the latter, in its turn, upon actual superiority. Every hierarchy which is based on premises other than these is nothing but the appearance of hierarchy, in fact the opposite of a hierarchy: violent and artificial creation which hides in itself a principle of injustice and therefore anarchy.

On the other hand, we must maintain that hierarchy must not in any way exhaust itself on the plane of what is called “politics” today. Rather, politics - as that economic, industrial, and administrative part of the State which establishes an equilibrium in the material sense - should subordinate itself to the values of superior character in order to serve as means to the end. The idea of a qualitative differentiation requires the elaboration of a number of supra-political levels, which actually correspond to various forms of life and interests, and precisely for this reason they are suitable to confer on the leaders that true and indisputable authority that could not be put into effect with anything conditioned by the temporal and the contingent.

Naturally, this ideal implies not only the affirmation of the concept and right of the nobility, but also of the monarchy. In this respect there is only an empty space in Europe, whether we speak of republican States, or of States which are nominally still monarchic, or of states built by dictators (who, from the traditional point of view, are nothing but tribunes of the people). Where monarchy still subsists, it has become a survival, a symbol rendered mute, a function which has lost its true

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sense and is cut off from reality. It is better than nothing - but from those who, not only in name but also in spirit, are of royal blood, it would be to ask for the courage to no longer tolerate compromises and uncertain accommodations; it would be to demand to disdain royal dignities when they now correspond to nothing, or almost nothing - or to return resolutely, as centre and head of the State, to crush the ”legal” usurpations of recent times, and to make themselves again, in an absolute and transcendent sense, leaders of the people.

Wherever monarchy, in hands that were no longer able to hold a sword and a sceptre, was beaten down by the intrigues of the mob of Jews and merchants, it must be restored. Wherever, by force of inertia, it still exists, it must be renewed, strengthened, and made dynamic, as an organic, central, and absolute function embodying simultaneously the power of the force and the light of the spirit in a single being who is truly the actualisation of an entire peoples, and at the same time the point which transcends everything that is conditioned by land and blood. Only then will we have the right to speak of Empire. If monarchy will be reawakened to a glorious, sacred, metaphysical reality, the peak, nevertheless, of the militarily ordered political hierarchy - the monarchy will take up the place and function which it once had, before its usurpation by parts of the priestly caste.

Naturally, before reaching the true traditional ideal along this route, the path is long. Moreover, we expressed rather clearly that one should not think that this identification of the two powers is limited to a rhetorical prosopeia, or to a superstitious divinisation of some being simply because he happens to occupy the highest level in a purely material organisation - as happened, in past decadent periods, in various cases of theocracy. We insist instead on asserting a real synthesis, where spirituality is not a word, but the real positive reality of self-transformation, which, when achieved, puts as least as much distance between some beings and the mass of other men, as that which this mass presumes exists between itself and animals. We do not want to use the term “superman”, as discredited and rhetoricised as it is in the present day; and, on the other hand, we can hope to be understood only by the very few, and misunderstood most, when we referred to the sense of the right of initiation, which, in many ancient States - when dynasties “of already divine blood” were not present - confirmed the investiture of political power. At any rate, we must insist that this distance of the leaders is irreducible to anything “moral”, “ideal”, “religious”, or to any other human or non-human value, but consists, so to speak, of a different quality of being, achieved by a substantial transformation of consciousness.

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We therefore assert that this real and concrete superiority will give a meaning to the term “spirituality”, and will have to be posited as the centre from which the dignity, the quality, and the actual function of royalty will proceed. It will, in its turn, be evidenced in the Imperium - according to the Aryan-pagan tradition, for which the Kings were Kings by virtue of a “fire” attracted from the heavens - hvaerno - which invested them, made them immortal, and provided them with victory.

In this way, the centre of transcendent stability would be present, “sovereignty”, the principle of every other hierarchy, the core of every loyalty, of every honour in service, and of every heroic action, the most magnificent force of equilibrium from above.

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