The Instruments of the Occult War

(from "Men Among the Ruins")

 

 

 

[...]

For practical purposes, too, it is very important to recognize the instruments of the occult war, namely the means employed by the secret forces of global subversion to conceal their action, prevent their opponents' action, and continue to exercise their influence. I will now say something in this regard, drawing inspiration from some of the points developed by Rene Guénon, who was one of the most perceptive people in reference to the secret backgrounds of many upheavals of modern times.

 

Let us begin with the tool of scientific suggestion. I believe the "scientific" method of considering events and history is more the consequence of a suggestion spread in modern culture by antitraditional forces in order to conceal their action than the natural orientation of a shortsighted mentality. Those who believe that history is made only by the men on the stage, and determined by the most evident economic, social, political, and cultural factors do not see and do not seek any other explanation; and yet this is exactly what every force operating in secret desires. A civilization dominated by the positivist prejudice offers the most fertile ground to an action arising from what I have called the "third dimension." In great part this is the case with modern civilization. It is a civilization rendered myopic and defenseless by the positivist, rationalist, and scientist prejudice. We have scarcely begun to expose all the ideas that remain as the basis of the modern mentality and education; these ideas are not so much errors and limitations as they are suggestions spread and promoted for precise reasons by antitraditional forces.

 

I have already mentioned some nonpositivist views of the course of events that introduce various entities, such as the "absolute Spirit," or the élan vital, or "History." In this we can see an example of the possible application of a second instrument of the occult war, the tactic of replacement. This tactic is employed every time there is the danger of an awakening on the part of "history's objects," or when some ideas that facilitate the occult game of the forces of global subversion have lost their power of suggestion. In the above-mentioned case, such confused philosophical views act as a sort of bait for those who are unsatisfied with positivist views, so that their eyes may not look in the direction where they should. Due to the vagueness of these notions, the field is not any less concealed than by positivist blindness. People will play around with "philosophical ideas" while the plan continues to unfold.

 

Often the tactic of replacement develops efficaciously in the form of a tactic of counterfeits. It may happen that after the effects of the destructive work reach the material plane, they become so visible as to provoke a reaction, and thus ideas and symbols are employed for a defense and a reconstruction. In the best scenario they are values of the traditional past, which come back to life thanks to this existential reaction of a society or civilization threatened by dissolution. Then the occult war is not waged in a direct manner; often attention is paid to promoting only distortions and counterfeits of these ideas. In this way, the reaction is contained, deviated, or even led in the opposite direction.

 

Such a tactic may be employed in various domains, from the spiritual and cultural to the political. An example is given by "traditionalism." I have already discussed what the term tradition signifies in the higher sense of the word: it is the form bestowed by forces from above upon the overall possibilities of a given cultural area and specific period, through super-individual and even antihistorical values and through elites that know how to derive an authority and natural prestige from such values. In the present day it often happens that a confused desire to return to "tradition" is purposely channeled to the form of "traditionalism." The content of this "traditionalism" consists of habits, routines, surviving residues and vestiges of what once was, without a real understanding of the spiritual world and of what in them is not merely factual but has a character of perennial value. Thus, such nontraditional or, should we say, "traditionalist" attitudes offer an easy target to the enemy, whose attack mounted against traditionalism is only the opening barrage preceding an attack against Tradition itself: to this purpose the slogans of "anachronism," "anti-history," "immobilism," and "regression" are employed. Thus, reaction is paralyzed as the maneuver leads successfully to the preestablished goal.

 

From the general plane it is easy to shift to particular cases, since recent history is full of them. Thus, in the political context, the Roman idea with its symbols, the "Aryan" idea, and the idea of the Empire or Reich—to all this the tactic of misleading substitutions and counterfeits has been applied with depreciable effects that cannot elude an attentive observer. Therefore, it is possible to understand the validity of the points I made in the first chapter.

 

Fourth, we must point out the tactic of inversion. Let us take a typical example. The secret forces of global subversion knew exactly that the basis of the order to be destroyed consisted in the supernatural element—that is, in the spirit—conceived not as a philosophical abstraction or as an element of faith, but as a superior reality, as a reference point for the integration of everything that is human.

 

After limiting the influence that could be exercised in this regard by Christianity, through the spread of materialism and scientism, the forces of global subversion have endeavored to conveniently divert any tendency toward the supernatural arising outside the dominant religion and the limitation of its dogmas. So-called "neo-spiritualism," not only in its more deleterious spiritualist forms, but also in its pseudo-Eastern and occultist forms (not to mention the theories concerning the unconscious, the irrational, and so on), is greatly influenced by the tactic of inversion. Instead of rising toward what is beyond the person as a really supernatural element, here we remain in the subpersonal and in the infrarational, according to an inversion that quite often has sinister characteristics.

 

The results achieved in this way are twofold. First, it was easy to extend the discredit that in numerous cases rightly affected these ideas to different ideas that might appear related, even though in their innermost essence they have nothing in common; thus, the latter genuine ideas are put in a condition to no longer pose a threat. A good part of what the West has learned about the East, outside the dry and sterile domain of philology and academic specialization, is often affected by this maneuver. The results seem to be for the most part something distorted; this severely limits the positive influence that various aspects of the legacy of ancient Eastern spirituality are liable to exercise, provoking the reaction of the most obtuse and inappropriate "defenses of the West." Another example lies in the milieus that, when it comes to symbols and esotericism, can think only of Masonry or Theosophy, even when the reference goes back to ancient and noble traditions that have nothing to do with the latter; the positivist and rationalist prejudice of a certain critical "culture" identifies all this as superstition and fantasy, thus completing the smear campaign. This is the case with examples of some militant Catholic apologetics that see only naturalism and pantheism in everything outside their perspective; these are misunderstandings and effects of an interplay of concordant actions and reactions, to which several representatives of Catholicism are liable.

 

The second result does not concern the domain of ideas but rather the practical and concrete domain. The inverted tendencies toward the spiritual and the supernatural can favor the emergence of dark forces, and be resolved in a deceitful action against the human personality. Many reactions against rationalism and intellectualism lead exactly to this, especially the theories of the unconscious, which through psychoanalysis have either generated a well-established practice or encouraged various forms of morbid fascination.

 

Another method is the tactic of ricochet. This occurs when the traditional forces being targeted take the initiative through an action against other traditional forces, an action that eventually ricochets back at its promoters. For instance, the secret forces of global subversion, through opportune infiltrations or suggestions, may induce the representatives of a certain tradition to believe that the best way to strengthen it consists of either undermining or discrediting other traditions. Those who do not realize what is going on and who, because of material interests, attack Tradition in like-minded people sooner or later must expect to see Tradition attacked in themselves, by ricochet. The forces of global subversion rely very much on this tactic; thus, they attempt in every possible way to cause any higher idea to give in to the tyranny of individual interests or proselytizing, prideful, and power-hungry tendencies. They know perfectly well that this is the best way to destroy every unity and solidarity and to favor a state of affairs in which their overall scheme will be implemented. They know well that there is an objective law of immanent justice and that "the mills of God grind slowly, but they grind exceeding fine," and thus they act accordingly; they wait for the fruits of these inconsiderable initiatives to mature and then they intervene.

 

In the political domain, the case of every Machiavellian employment of revolutionary forces falls within this category. Shortsighted political leaders have often believed that to arouse or to support revolution in hostile nations is, in certain circumstances, an excellent means to benefit their own people. Without realizing it, or in becoming aware of it too late, they have obtained the opposite result. While they thought they were using the revolution as a means, it was the revolution that used them as tools; eventually, the revolution spread to other countries, catching up with the politicians who unleashed it and wiping them out. Modern history has been in part the theater of a subversion that has tragically spread in this way.

 

Thus, we can never emphasize too much that unconditioned loyalty to an idea is the only possible protection from occult war; where such loyalty falls short and where the contingent goals of "real politics" are obeyed, the front of resistance is already undermined. The ricochet should be seen in an analogous context, in the case of "peoples' right to self-determination." This principle, after having been employed by modern democracies as an ideological instrument during World War II, eventually affected white peoples, thus putting an end to Europe's prestige and preeminence.

 

When the secret forces of world subversion are fearful of exposure or realize that, due to special circumstances, the direction imparted from backstage has become obvious, at least in its major effects, they employ the scapegoat tactic. They try to shift the enemy's attention onto elements that are responsible only partially, or in a subordinated fashion, for their own wrongful deeds. A reaction is unleashed against those elements, which then become the scapegoats. Thus, after a pause, the secret front may resume its work, because its opponents believe they have identified the enemy and dealt with it. Talking about the Protocols, I have mentioned a possible example of such tactics in reference to the part attributed to Jews and Masons. Thus, we must beware of any unilaterality and never lose sight of the overall picture of the secret front.

 

Let us now discuss the tactic of dilution, which constitutes a particular aspect of the "tactic of surrogates." The main example that I will now introduce must be prefaced with the following: the process that has led to the current crises has remote origins and has developed in several phases. In each of these phases the crisis was already present, though in a latent or potential form. The theory of "progress" may be regarded as one of the suggestions spread by the secret forces of world subversion so that attention would be diverted from the origins and the process of dissolution could proceed, carried forth by the illusion of the triumphs of technological-industrial civilization. The tragic events of recent times have provoked a partial awakening from this hypnosis. Many people have begun to realize that the march of so-called progress paralleled a race toward the abyss. Thus, to stop and return to the origins as the only way to restore a normal civilization has been the inspiring vision for many. Next, the occult front employed new means to prevent any radical reaction. Here, too, it employed the slogans of "anachronism" and "reactionary and retrograde forces"; then it caused the forces that aimed at a return to the origins to be led toward stages in which the crisis and the disease were present in less extreme forms, though still clearly visible. This trap worked as well. The leaders of world subversion naturally know that, once this is done, there is no longer a real danger: it is enough to wait and soon we will be back at the starting point, by following processes analogous to the ones that have already occurred, but now without the possibility of any resistance to the dissolution.

 

There are many historical examples of this tactic, which should be rather instructive for those who hope to assume the initiative of a reconstructive action. As a first example, we should examine closely some traits of modern nationalism. We know about the revolutionary, subversive, and antihierarchical function that the collectivist-demagogic concept of "nation" has played against the previous forms of European civilization and political organization. The reference point of many people who have fought against the various internationals (especially against the communist International) has been the concept of the nation; care was rarely taken to define such a concept in a way that would no longer represent what needed to be opposed.

 

In this regard, it will suffice to recall what I have said earlier about the opposition existing between popular nationalism and the spiritual nation, between national State and traditional State (see chapter 3). In the first case, nationalism has a leveling and antiaristocratic function; it is like the prelude to a wider leveling, the common denominator of which is no longer the nation, but rather the International. In the second case, the idea of the nation may serve as the foundation for a new recovery and an important first reaction against the internationalist dissolution; it upholds a principle of differentiation that still needs to be further carried through toward an articulation and hierarchy within every single people. But where the awareness of this opposition is lacking, as in indiscriminate nationalism, there is a danger of being subjected to the tactic of dilution: this danger, incidentally, has already occurred. It is in view of this—that is, of such a possible meaning of nationalistic orientation—that Soviet communism, while opposing nationalism as a counterrevolutionary phenomenon, favors and supports it in the non-Marxist areas inhabited by the "underdeveloped" peoples, who are the alleged victims of colonialism, waiting for further developments to lead to the stage in which it will be able to reap its fruits.

 

I will mention here two more examples of the tactic of dilution. The first concerns the socioeconomic domain and is connected to all the "national" and social-conformist versions of Marxism; it is the same disease in diluted form. This is also the case with "socializing" theories, which are Trojan horses to be introduced into the citadel, in order to conquer it not with a direct attack, but rather through a natural and inevitable inner development. The second example concerns the cultural domain. I have already discussed the meaning of psychoanalytical theories in the context of the modern subversion. Among those who are capable of a healthy discernment there has been a reaction against the coarsest forms of this pseudo-science, which correspond to pure or "orthodox" Freudianism. The tactic of dilution was employed again; the formulation and spread of a spiritualized psychoanalysis for more refined tastes was furthered.

 

The result was that those who react against Freud and his disciples no longer do so against Jung, without realizing that what is at work here is the same inversion, though in a more dangerous form because it is subtler, and a contaminating exegesis ventures more decidedly into the domain of spirituality than in the case of Freud.

 

Another tactic is the deliberate misidentification of a principle with its representatives. In many regards the decay of traditional institutions began with the corruption of their worldly representatives. The effective dissolution and destruction has been made possible by the confusion between principles and people; this is another weapon of the occult war. When the representatives of a given principle prove to be unworthy of it, the criticism of them extends immediately to the principle itself and is especially directed against it. Instead of acknowledging that some individuals are not at the level of the principle, and instead of requiring that they be replaced by qualified individuals, in order to restore a situation of normalcy, it is claimed that the principle itself is false, corrupt, or passé and that it should be replaced with a different principle. In almost every revolution this tactic has played a major role. It may also be characterized as that of portraying a crisis in the system as a crisis of the system. Examples of this kind are so prevalent that I hardly need mention them. The attack against monarchies and aristocracies has followed this path. Marxism has applied the same device, using the injustices of capitalism as a pretext in order to attack free-market economy and to proclaim a collectivist economy. In the spiritual domain the examples are numerous. The Lutheran Reformation used the corruption of the representatives of the Roman Church in order to question the principle of authority and many fundamental beliefs of the Catholic tradition, thus shifting over from people to principles.

 

Finally, I wish to mention one more instrument of the secret war, though it refers to a very particular domain: the tactic of the replacing infiltrations. It is when a certain spiritual or traditional organization falls into such a state of degeneration that its representatives know very little of its true, inner foundation, or the basis of its authority and prestige. The life of such an organization may then be compared to the automatic state of a sleepwalker, or living body deprived of its soul. In a sense a spiritual "void" has been created that can be filled, through infiltrations, by other subversive forces. These forces, while leaving the appearances unchanged, use the organization for totally different purposes, which at times may even be the opposite of those that were originally its own. We should also not rule out the case where such infiltrated elements work for the destruction of the organization that they now control—for example, by creating new scandals, liable to give rise to serious repercussions. In this particular instance what is employed on the outside is the previously mentioned tactic of mistaking the representatives for the principle. Even the knowledge of this can cast light on many phenomena of the past and present. Having mentioned Masonry, it must be stated that the genesis of modern Freemasonry as a subversive force is due to this tactic of replacement and inversion that is exercised within some of the oldest organizations, which Masonry retained as mere vestiges, structures, symbols, and hierarchies, while the effective guiding influences have a different nature altogether.

 

---------------------

 

 

I hope that having limited myself to only a few examples and having primarily discussed principles will not prevent the reader from recognizing the multiple possibilities of application of those same principles in various spheres, for there is no sphere in which the occult war has not in some manner been undertaken and is not still being waged today. The most important sphere for the application of the knowledge of the weapons of the occult war is the inner one: the world of one's own thoughts. It is here that one needs to be on guard; it is here one should be able to recognize the subtle influences that try to suggest ideas and reactions to us in certain situations. If this can be accomplished, even if it is still not possible to identify the enemy in our midst, it would at least bar to him the main paths of his secret action.

 

In what I have expounded there is neither philosophical speculation nor flight of fancy, but rather serious and positive ideas. I am firmly convinced that no fighter or leader on the front of counter-subversion and Tradition can be regarded as mature and fit for his tasks before developing the faculty to perceive this world of subterranean causes, so that he can face the enemy on the proper ground. We should recall the myth of the Learned Elders of the Protocols: compared to them, men who see only "facts" are like dumb animals. There is little hope that anything may be saved when among the leaders of a new movement there are no men capable of integrating the material struggle with a secret and inexorable knowledge, one that is not at the service of dark forces but stands instead on the side of the luminous principle of traditional spirituality.

 

JULIUS EVOLA






click here to return to JuliusEvola.Net /text archive