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La première version du fascisme que nous présente l'histoire contemporaine est le fascisme italien. À l'origine, c'est un mouvement de militants socialistes et d'anciens combattants qui sauva l'Italie du bolchevisme. Mussolini est le fils d'une institutrice et d'un forgeron militant de l'Internationale. On le met en prison à vingt ans pour avoir fomenté une grève générale. II est d'abord insoumis, s'exile en Suisse, traduit Kropotkine, la première revue qu'il fonde s'appelle La Lutte de classe, le premier journal qu'il dirige est un journal socialiste. Les débuts du fascisme ne démentent pas cette origine. Le discours de San Sepulcro qui est l'acte de naissance du fascio réclame la confiscation des biens des nouveaux riches, la dissolution des grandes sociétés anonymes, la distribution des terres, la participation des ouvriers à la gestion des entreprises, la suppression des titres nobiliaires.

En su aspecto político más genérico y comúnmente conocido, el racismo se empeña en individualizar al tipo humano predominante en una determinada comunidad nacional, en preservarlo de cualquier alteración y contaminación, en potenciarlo, en hacerle corresponder un determinado sentimiento y un determinado orgullo, el cual se dirige a desarrollar, tonificar, hacer más concreto y "orgánico" el principio genérico de la nacionalidad. Se trata así, en primer lugar, de una continuación de todo aquello que el Fascismo desde su adveniento ha buscado en materia de política y de higiene social y, luego, en tanto escuela de virilismo y de fuerza para el pueblo italiano y sobre todo para sus nuevas generaciones. La conquista del imperio africano ha traído como natural consecuencia un nuevo orden de medidas protectoras y profilácticas, procedentes de análogas exigencias y de la evidente oportunidad de que, en el contacto con pueblos inferiores, el pueblo italiano tuviese el muy neto sentido de las diferencias, de su dignidad y de su fuerza.En un segundo aspecto de carácter interno el racismo se presenta como una nueva "potencia" del nacionalismo, porque el sentirse de una misma "raza" -aun cuando esta expresión valga más como un mito que como una idea muy precisa- es evidentemente algo más que sentirse de una misma "nación". En tanto mito político, la "raza" es la nación viviente, no encerrada en abstractos límites jurídicos o territoriales, ni agotada en una simple unidad de cultura, lengua e historia. El sentimiento de "raza" va hacia algo más profundo de todo esto, va hacia los orígenes y es inseparable de un sentimiento de continuidad, ella toca cuerdas profundas del ser humano. Es una verdad ésta que se refleja también en la sabiduría popular, en sus modos de decir, como "la voz de la sangre", "la raza no miente", "el que tiene raza", "venganza" o "culpa de la sangre", etc.

El título de este libro reclama una aclaración a propósito del término "metafísica". Emplearemos aquí esta palabra en un doble sentido. El primer sentido es bastante corriente en filosofía, donde por "metafísica" se entiende la investigación de los principios y de las significaciones últimas. Una metafísica del sexo será pues el estudio de lo que, desde un punto de vista absoluto, significan ya los sexos, ya las relaciones basadas sobre los sexos. Una investigación semejante cuenta con pocos precedentes.Pero, en este estudio, el término "metafísica" será tomado también en un segundo sentido, relacionado con su etimología, ya que, literalmente, "metafísica" significa la ciencia de lo que va más allá de lo físico. Sólo que aquí ese "más allá de lo físico" concernirá no a conceptos abstractos o a ideas filosóficas, sino a lo que puede resultar, como experiencia no solamente física, sino como experiencia transpsicológica y transfisiológica, de una doctrina de los estados múltiples del ser, de una antropología que no se detiene, como la de los tiempos más recientes, en el simple binomio alma-cuerpo, sino que conoce las modalidades "sutiles" e incluso trascendentes de la conciencia humana. Tierra ignota para la mayoría de nuestros contemporáneos, un conocimiento de este género constituyó parte integrante de las disciplinas antiguas y de las tradiciones de los pueblos más diversos. De ella, extraeremos los puntos de partida para una metafísica del sexo, tomada en el segundo sentido: como constatación de todo lo que en la experiencia del sexo y del amor comporta un cambio de nivel de la conciencia ordinaria, "física", y a veces inclusive una cierta suspensión del condicionamiento del Yo individual, y la emergencia momentánea o inserción de modos de ser de carácter profundo.

Les révélations exposées dans cet ouvrage sont susceptibles de bouleverser le futur de notre civilisation. Elles ont le mérite de remettre en question beaucoup de pseudo vérités communément enseignées. Ces découvertes ont demandé des dizaines d'années de recherches dans des domaines tels que l'égyptologie, l'astronomie ou la science de la synchronicité. Ce ne sont pas des suppositions laissant portes ouvertes aux critiques les plus élémentaires, ce sont des preuves et des théories mathématiques irrécusables. Nous sommes appelés à prendre conscience au cours de ces pages d'un univers parallèle au nôtre, lequel inciterait à l'implicite présence d'un Principe Créateur. S'informer de ces découvertes, c'est pénétrer un monde inconnu autant mystérieux que prometteur.

I set to work to read the Act of Parliament by which the Bank of England was created in 1694. The inventors knew well what they were about. Their design was to mortgage by degrees the whole of the country, all the lands, all the houses, and all other property, and even all labour, to those who would lend their money to the State - the scheme, the crafty, the cunning, the deep scheme has produced what the world never saw before - starvation in the midst of plenty. This meant creating, or making, money out of nothing, being allowed to call it money, and to lend it to the public at a high interest rate.It was always the King's or the Emperor's head or stamp on whatever was used for money, that made it legal tender. Christ said: "Show me a coin of the realm, whose image has it? Give to Caesar the things that are Caesar's and to God the things that are God's."Now this private syndicate decided that they would be Caesar only that nobody but they would know, and eventually it led to a private syndicate acquiring a cast-iron monopoly over the supply and circulation of the money not just of England, but of the whole world.

Para comprender tanto el espíritu tradicional como la civilización moderna, en tanto que negación de este principio, es preciso partir de la base fundamental constituida por la enseñanza relativa a las dos naturalezas. Hay un orden físico y un orden metafísico. Existe la naturaleza mortal y la naturaleza de los inmortales. Existe la región superior del ''ser'' y la región inferior del ''devenir''. De forma general, existe un visible y un tangible y, antes y por encima de éste, un invisible y un intangible, que constituyen el supra-mundo, el principio y la verdadera vida.Por todas partes, en el mundo de la Tradición, en Oriente y Occidente, bajo una u otra forma, este conocimiento ha estado siempre presente como un eje inquebrantable en torno al cual todo lo demás estaba jerárquicamente organizado.Decimos conocimiento y no ''teoría''. Cualquiera que sea la dificultad que experimentan los modernos para concebirla, es preciso partir de la idea que el hombre de la Tradición conocía la realidad de un orden del ser mucho más vasto que el que corresponde generalmente, hoy, a la palabra ''real''. Hoy, en el fondo, no se concibe más ''realidad'' fuera del mundo de los cuerpos situados en el espacio y el tiempo. Ciertamente, algunos admiten aun hoy la existencia de algo más allá de lo sensible, pero, de hecho, es siempre a título de hipótesis o de ley científica, idea especulativa o dogma religioso, no superando, en realidad, el límite en cuestión: prácticamente, es decir, en tanto que experiencia directa, cualquiera que sea la divergencia de sus creencias ''materialistas'' y ''espiritualistas'', el hombre moderno normal no forma su imagen de la realidad más que en función del mundo de los cuerpos.

Popular myth has it that Albert Einstein originated the concept of "space-time". However, not only did Einstein not originate the idea of "space-time", he vigorously opposed it for quite some space of time. In fact, space-time theories have been quite common in folk-lore, philosophy, mathematics, religion, science, science fiction, psychology, and are even inherent in some languages. Contrary to popular myth, Einstein did not usher in the atomic age. In fact, he found the idea of atomic energy to be silly. Einstein was not the first person to state the mass-energy equivalence, or E = mc2. Myths such as Einstein's supposed discoveries are not uncommon. Newton did not discover gravity, nor did he offer a viable explanation for it, nor did he believe that matter attracted other matter. Consider that few in his time knew that President Roosevelt was severely handicapped, being limited to a wheel chair, and the press cooperated in keeping Roosevelt's disability a secret. Is it difficult to believe that this same press presented Albert Einstein as a super-hero of science, when he was in fact less than that, much less? It was a good story for them to sell. Einstein wrote to Sommerfeld, "It is a bad thing that every utterance of mine is made use of by journalists as a matter of business." Einstein rarely gave filmed interviews, but when he did, he came across as something considerably less than a "genius". Einstein's public appearances were scripted as were his lectures. His public appearances were most often repetitions of his lectures. He appeared oblivious to the distinction between an academic lecture and a media event. He appeared rehearsed and incapable of adapting to his audience. Einstein appeared to be an actor giving a performance. The physics community and the media invented a comic book figure, "Einstein", with "E = mc2" stenciled across his chest. The media and educational institutions portray this surreal and farcical image as a benevolent god to watch over us. Some modern portraits depict the man with a godly glow and all the other visual cues inspiring reverence. For some, Einstein (often together with Marx and Freud) is seen as a source of tremendous ethnic pride. To question "Einstein", the god, either "his" theories, or the priority of the thoughts he repeated, has become the sin of heresy. "His" writings are synonymous with truth, the undecipherable truth of a god hung on the wall as a symbol of ultimate truth, which truth is elusive to mortal man. No one is to understand or to question the arcana of "Einstein", but must let the shepherd lead his flock, without objection. Do not bother the believers with the facts!

Zionists have always employed the bogey of "anti-Semitism" to force Jews into segregation. After thousands of years of planning and work, the Jewish bankers had finally accumulated enough wealth to buy Palestine and destroy the Gentile world in fulfillment of Jewish Messianic prophecy. They only lacked one resource needed to become King of the Jews, the Holy Messiah. That one last necessary ingredient for fulfillment of the prophecies of the End Times was the Jewish People, the majority of whom rejected Zionism. The Jewish bankers had an ancient solution for that problem. They manufactured an anti-Semitic dictator who segregated the Jews and filled them with the fear of God. Palestine was for the fearful remnant. Those who would not obey were to have their necks broken and be thrown into the well. "The way I see it, the fact of the Jews' racial peculiarity will necessarily influence their social relations with non-Jews. The conclusions which-in my opinion-the Jews should draw is to become more aware of their peculiarity in their social way of life and to recognize their own cultural contributions. First of all, they would have to show a certain noble reservedness and not be so eager to mix socially-of which others want little or nothing. On the other hand, anti-Semitism in Germany also has consequences that, from a Jewish point of view, should be welcomed. I believe German Jewry owes its continued existence to anti-Semitism."-ALBERT EINSTEIN "Hitler will be forgotten in a few years, but he will have a beautiful monument in Palestine. You know the coming of the Nazis was rather a welcome thing. So many of our German Jews were hovering between two coasts; so many of them were riding the treacherous current between the Scylla of assimilation and the Charybdis of a nodding acquaintance with Jewish things. Thousands who seemed to be completely lost to Judaism were brought back to the fold by Hitler, and for that I am personally very grateful to him.'"-EMIL LUDWIG "[H]ad I been a Jew, I would have been a fanatical Zionist. I could not imagine being anything else. In fact, I would have been the most ardent Zionist imaginable."-ADOLF EICHMANN

The First World War emancipated the Jews of Russia. Turkey and Germany were greatly weakened and were further crippled by unjust debts placed on them through treacherous treaties. Jews in Eastern Europe were segregated and seemed ready for emigration to Palestine-though most did not wish to go. In 1916, France and Britian divided up the Mid-East amongst themselves in the Sykes-Picot Agreement. At the San Remo conference in 1920, the British granted themselves the right to rule of Palestine and the French granted themselves the right to rule Syria. The Jews pushed for the ratification of the Palestine Mandate in the League of Nations so that they could enforce their bogus interpretation of the Balfour Declaration of 1917. The political Zionists remained a fanatical minority group among Jews, and though many Eastern European Jews would have been happy to have moved to Palestine, if it had meant a good job and a stable life, very few Western Jews desired to leave their comfortable homes and head for the desert. Most Jews knew that the political Zionists were totalitarian zealots, and dangerous terrorists. An article appeared in 1921, which, while naïve and inaccurate on some points, made several important arguments against the utterly selfish, undemocratic, totalitarian political Zionist movement, which are valid to this day. It was published in: The Atlantic Monthly, Volume 127, Number 2, (February, 1921), pp. 268-279 (note that the racist political Zionists dominated and censored the mass media at the time when they made the racist political Zionist Albert Einstein an international celebrity and censored his critics): Jewish prophecy had long held that Gentiles should soldier and slave for Israel. In other words, Israel is a leech on the Gentile nations, which has no right to exist, and which forever throws the world into turmoil. It was very persuasive to argue to anyone ignorant of the facts that the Protocols were fictions on their face and that there were no Zionist or financial groups operating behind the scenes to influence governments and the outcome of wars, as Louis Marshall did argue-just as it was persuasive to argue to anyone ignorant of the facts that the charges of an Italian organized crime syndicate operating at the same time were fictions. Joe Valachi has since bolstered the allegations that these secret, or not so secret, societies exist and that their corrupt actions and intentions pose a real threat to humanity. In fact, the Italian mafia was overseen by the Jewish mafia. Benjamin Harrison Freedman, a man with firsthand knowledge of Zionist and Communist inner circles, came forward with allegations that Zionists and Communists had corrupted the Government of the United States of America and were responsible for America's involvement in World War I, and deliberately contributed to the tensions of post-World War I Germany.

Germany had been very good to the Jews. German Jews were the wealthiest people in the world. In the years following the First World War, the Germans resented the fact that the Jews, Einstein being their chief spokesman, had stabbed the Germans in the back during the war, and then twisted the knife at the peace negotiations in France, where a large contingent of Jews decided Germany's fate, and reneged on Woodrow Wilson's Fourteen Points, one of which assured Germany that it would lose no territory. The Germans had thought that Wilson's pledge would be honored after the Germans had surrendered in good faith. Had not the Germans received this promise of the Fourteen Points, they would not have surrendered and were in a position to continue the war. The promise was broken. In addition, the Allies insisted that Germany pay draconian war reparations that would forever ruin the nation. Leading Jews in Germany sided with the Allies against their native land. It was obvious that leading Jews were profiteering from the war in every way possible, at the expense of the German nation and its People. Jewish leaders instigated crippling strikes in the arms industry, which left German troops without adequate armaments. Jewish revolutionaries took advantage of Germany's weakened state, which Jews had deliberately caused for the purpose, and created a Soviet Republic in Bavaria and overthrew the monarchy. German-Jewish bankers cut off Germany's access to funds. German-Jewish Zionists moved to London and brought America into the war on the side of the British at the very moment Germany was about to win the war. Those arms which were produced were often substandard and were peddled by Jews to Jews in the German Government, which also left the German troops without adequate arms, while making Jews immensely wealthy. German-Jewish bankers conspired with German arms manufacturers to produce weapons for both sides. The German-Jewish press, which had initially beat the war drums louder than anyone else, teamed up with leading Jews in the German Government at the end of the war and demanded that Germany submit to the demands of the Allies, give up vast territories and make the reparations payments. The German-Jewish press and Jews in the German Government, many of whom were the same persons who had most boisterously called upon the German People to go to war, insisted that the Germans accept responsibility for causing the war, though they had not caused it. Etc. Etc. Etc. While millions of Germans were starving to death, many Jews in Germany had never known better times. Whenever anyone revealed the truth of what was happening, the Jewish press immediately smeared them by calling them "anti-Semites". The situation was similar to, though even worse than, the situation in America today.

Racist physicist Albert Einstein became internationally famous in 1919 when newspapers around the world reported that he had correctly predicted that the gravitational field of the sun would deflect rays of light. The press promoted the virulently racist and segregationist Zionist, Albert Einstein, as if he were the world's greatest mind, a mind that had surpassed the genius of Copernicus, Galileo and Newton. In April of 1921, Albert Einstein took advantage of his newly found fame and traveled to America. He promoted racist Zionism to the Jews of America, while raising money for the Eastern European Zionists who had made him famous. Einstein championed the racist doctrine of Theodor Herzl, that Jews were a distinct race of human beings, who could not assimilate into any Gentile society and therefore ought to segregate themselves and form a nation in Palestine. Einstein also believed that there ought to be a world government. However, Einstein thought that Israel ought to be a distinct nation. Though he described himself as non-religious, Einstein's racist views, and his concurrent call for a world government and a segregated "Jewish State" mirrored Jewish Messianic prophecies. Einstein raised money in America for the Hebrew University in Jerusalem. He also tried to popularize the racist Zionist cause. The news media enthusiastically covered his trip to the United States. Mainstream news media claimed that all of Einstein's critics were anti-Semites, but did not criticize Einstein for his rabid racism or his segregationist politics. Prof. Arvid Reuterdahl of St. Thomas College, in St. Paul, Minnesota, responded to Einstein's aggressive self-promotion. With reference to the notorious circus promoter P. T. Barnum, Prof. Reuterdahl dubbed Albert Einstein the "Barnum of the Scientific World". He publicly challenged Einstein to a debate over the merits of the theory of relativity and publicly accused Einstein of plagiarism. Einstein refused to debate Reuterdahl. Einstein stated that his sole purpose for coming to America was to raise money for the Hebrew University in Jerusalem and that he could not be bothered with issues related to "his" theories. Even before coming to America, Einstein had earned an international reputation for hiding from his critics. His favorite tactic to avoid debate was to accuse his critics of being "anti-Semites", while refusing to address their legitimate accusations of his, Einstein's, irrationality and plagiarism. Like most bullies by bluff, Einstein was a coward, who hid behind the power of the racist Jews who attempted to shield him from criticism through well-orchestrated smear campaigns in the international press.

En esta obra nos proponemos estudiar algunos de los aspectos de la época actual, precisamente aquellos que la han convertido esencialmente en una época de disolución y abordar al mismo tiempo el problema del comportamiento y de las formas de existencia que, en una situación así, interesa adoptar a un cierto tipo humano.Esta última restricción no deberá ser nunca perdida de vista. Lo que se va a leer no afecta al conjunto de nuestros contemporáneos, sino únicamente al hombre que, aun estando comprometido con el mundo actual, incluso allí donde la vida moderna ha alcanzado el punto más álgido, problemático y paroxístico, no pertenece interiormente, sin embargo, a este mundo, no contempla la posibilidad de ceder a él, y se siente, por su esencia, de una raza diferente a la de la mayor parte de los hombres.El lugar natural de un hombre así, la tierra en la que no sería un extraño, es el mundo de la Tradición: esta expresión tiene aquí un carácter particular que ya hemos precisado en otras ocasiones próximo a las categorías utilizadas por René Guénon en su análisis crítico del mundo moderno. Según esta acepción particular, una civilización o una sociedad son "tradicionales" cuando están regidas por principios que trascienden lo que no es más que humano e individual, cuando todas sus formas le vienen de lo alto y cuando está enteramente orientada hacia lo alto.

Je suis resté depuis ce temps un étranger parmi les hommes de mon temps. Le monde qui se construisait sous mes yeux, il me semblait qu'il opprimait ce qui, en moi, me paraissait le plus vivace. Celte répulsion s'étendait à beaucoup de choses. Je détestais le plastique, la publicité, le chewing-gum. Plus tard je m'habituai mal à certains ornements en nylon et au chandail qui devint le costume ordinaire des ecclésiastiques. Il ne me venait pas à la pensée que ces répugnances pussent être étrangères l'une à l'autre. On m'avait imposé une religion et je refusais les eaux du baptême et en même temps que les eaux du baptême, la gandhoura, le fez, les babouches qu'il fallait désormais porter. Des milliers d'hommes étaient comme moi et regardaient avec suspicion le nouvel uniforme du croyant.C'est qu'en effet, le tournant du XXe siècle avait été marqué par une guerre de religion, cela, nous le savions tous. Mais nous ne savions pas bien ce qu'était une guerre de religion. Nous croyions, en nous référant à ce qu'on appelait dans le passé « guerre de religion », que l'objectif était d'extirper l'hérésie, que cela n'allait pas au-delà de la destruction des temples et du bûcher des pasteurs, résultats qui furent généralement supportés avec patience. Nous ne savions pas, parce que nous ne faisions référence qu'à notre propre histoire, que la victoire d'une religion est aussi la victoire d'un Koran et l'instauration d'une certaine optique qui colore toutes choses non seulement la politique, mais les moeurs, les habitudes, les jugements qu'on porte sur les choses, en un mot, toute la vie. En proclamant le triomphe d'une certaine religion, il a donc fallu détruire non seulement les structures, mais plus profondément une certaine manière d'être. Et l'étendue et la portée de ces destructions ont été peu aperçues en général.

La théorie et le concept même de la race peuvent s'entendre de trois façons : par rapport à une réalité, à un certain ordre de connaissances scientifiques et, enfin, à un « mythe ». Dans sa première acception, la conscience de la valeur de la race se révèle dans un ensemble de normes que fon peut retrouver dans les anciennes civilisations, surtout là où furent en vigueur le système des castes et la loi de l'endogamie, normes qui se sont maintenues en partie jusqu'à une époque relativement récente dans les traditions de l'aristocratie. Ce fut là un racisme non théorisé, mais vécu. C'est pourquoi il est fort rare de rencontrer le mot de « race » dans le monde antique : on n'éprouvait pas le besoin de parler de race dans le sens moderne, parce qu'on en avait. Ce qui importait le plus, pour ainsi dire, c'étaient les forces mystiques qui étaient à l'origine des forces du sang et de la gens : comme dans les cultes patriciens romains et, en général, aryens, des lares, des pénates et des héros fondateurs. On sentait cependant très clairement la nécessité de préserver le sang, de maintenir et de transmettre dans son intégrité un patrimoine précieux et irremplaçable lié au sang.

D'Osiris, le dieu-politique, à l'étrange œil d'Horus, jusqu'au maître Khéops, les grands initiés, ici décrits, étaient-ils des dieux vêtus d'air, ou les rescapés d'un terrible cataclysme ou des êtres dotés de pouvoirs supranormaux ?Pourquoi distinguons-nous aujourd'hui une civilisation inattendue, inouïe, au sein de la IVème dynastie. Au point de concevoir une architecture mégalithique insoupçonnée jusqu'alors, pour disparaître tout aussi soudainement quelques décennies après.Car le symbolisme, dont il est ici question, n'est autre que le reflet de hauts faits spirituels survenus il y a des milliers d'années, et que ces initiés s'évertueront à faire ressurgir de nouveau.

Le développement de ce qu'on appelle la civilisation moderne tend à donner aux forces matérielles un avantage croissant sur les forces morales.Si l'on se fie à elle pour réaliser la justice sociale ou radoucissement des mœurs, on se prépare des déceptions considérables ! Cette civilisation n'égalise ni les fortunes, ni les conditions : sa complexité ne cesse, au contraire, de creuser des différences entre les hommes. Elle n'affranchit pas : l'autorité de la science et de l'industrie tendrait plutôt à établir de nouvelles races d'esclaves. Enfin, loin d'apaiser et de concilier, ses nécessités sont d'une telle rigueur qu'elles semblent couper à angle droit, détruire ou renier tout ce qui est humain.Ni le jeu de l'offre et de la demande qui constitua le capitalisme, ni le principe des nationalités qui a créé notre paix armée, ni la guerre de classes, par laquelle les masses insurgées répondent au capitalisme affameur, ne sauraient répandre dans le monde moderne une atmosphère de bergerie' Nous en serions plutôt repoussés chez les loups insociaux et contraints de vivre, par catégories de classes ou de races, selon la coutume des loups. Le vernis héréditaire des mœurs s'écaille peu à peu, les survivances des traditions générales s'effacent et les statistiques de la criminalité montrent ce qui en découle inévitablement.Les différences de classes sont plus marquées qu'il y a un demi-siècle, l'arrogance et le despotisme des autorités seraient plutôt en voie de grandir. Ce qui manque, c'est, dans les esprits dirigeants, cette lumière qui est le signe de leur droit de conduire. Les chefs subsistent et leur pouvoir augmente, mais ce sont des chefs barbares livrés aux impulsions de la passion ou de l'intérêt. Ils commandent, ils conduisent, car leurs troupes le veulent, mais ils commandent mal et conduisent de travers, faute d'avoir appris.Ils sont donc, eux aussi, plus encore que ces masses prolétariennes pour lesquelles on simule un intérêt si vif, ils sont de véritables déshérités.Le trésor intellectuel et moral dont il leur appartenait de recueillir l'héritage a été dédaigné et finalement s'est perdu. Ainsi en disposa l'esprit de la démocratie libérale qui a désorganisé le pays par en haut ; empruntant la voix du progrès, feignant de posséder les promesses du lendemain, il a fait abandonner le seul instrument de progrès, qui est la tradition, et la seule semence de l'avenir, qui est le passé.