For the correct orientation in the matter that we want to treat, we should begin from some general doctrinal premises that do not have for us the significance of personal philosophical construction, but rather that of a rigorously objective matter of fact. It is about the doctrine of the hierarchical quadripartition and the understanding of the most recent history as the process of descent from one to the other of these four hierarchical levels. To make such a view intuitive, let us stop here, first of all, at its social aspect. The quadripartition is therefore presented as that which in all traditional ancient civilization gave rise to four distinct and hierarchically ordered castes: serfs, bourgeoisie, warrior aristocracy, and the bearers of a pure spiritual authority. We must not mean something artificial and conventional by caste, but rather the place that united individuals having in common the same nature and vocation. In every caste a specific mode of existence took form and expression.

The hierarchy turned out normal, when it confirmed the natural dependency of the lower modes of life on the higher, i.e., to those adhering to a purely spiritual point of view and metaphysical reality. That only in such a case did they have the right relations of subordination and participation, that resulted from the analogy with the human organism. In the human organism, in fact, we do not have a normal and healthy condition, when by chance the physical element, i.e., the servile stratum, or the vegetative life, i.e., the bourgeoisie, or finally, the uncontrolled and impulsive will, i.e., the warrior caste, assumes the direct and deciding part. Instead there is a normal condition when the spirit constitutes the central and ultimate point of reference for the other faculties, and this is why a partial autonomy is not denied to them, but that, on the contrary, they remain strengthened and transfigured in the totality of overall unity.

And this is effectively the image of existence corresponding to those primordial times that today in common parlance are called “myths”. Such times were not those of a half-animal or prepersonal life, but rather those of the greatest metaphysical extent. They were times, in which that which in man transcends man is manifested in all its basic vehemence, similar to the free wind from the hills, as an absolutely organizing power, as a force stronger that life and death. Superman or golden age, wild immanence or primordial theocracy, all that is only a pale formula, polluted by the conceptions of a decadent epoch. Those times were superbly Olympic and heroic; a sole purpose animated every activity, freed it and organized it inexorably around a metaphysical axis. One cannot even speak here of religion. Religion is too little, it is a subsequent appearance, a thing already conditioned and already human. Religion, religio, means reconnection. But the question of a reconnecting does not arise where a presence exists, where man does not know the individualistic mutilation, where the “superlife” is, directly or indirectly, the deepest vein and the justification of everything that is life.

We said: directly or indirectly. This distinction introduces us to the meaning that myth and symbol had in this primordial and normal type of civilization. Symbol and myth were not in the least fantastic creations, poetic images, or superstitious transpositions of confused naturalistic representations. Symbol and myth were instead ways of approximation and of participation in metaphysical reality, formulated, according to rigorous and objective laws of analogy, by representatives of this same metaphysical reality for the lower strata of the traditional systems, whose Leaders they were. Symbols and myths included two aspects. The first was constituted by an image suited to produce a galvanization and dynamization of the imagination, through which the appearance of profound energies was produced, an inner shift of the psychic level. The second part of the myth was to give, consciously or unconsciously, to this dynamized energy the right orientation through a higher point of reference, as much to start presentiments, illuminations, or actions beyond everything that has form and that is materially and humanly conditioned. The etymological origin of the very term “myth” corresponds to that.

Guenon recently pointed out that the Greek word mythos comes from the root my, which is found in the Latin mutus, mute, and in the verb myo, to be silent, to keep one’s mouth shut, but moreover in myeo, which means to initiate, and specifically to initiate into the mysteries. In fact, the very term mystery, mysterion, does not have a different origin and reveals the meaning of to teach silently, i.e., exceeding the limit of everything that is nameable, sensible, and tied to a form. Initiatic myths and poetic myths, heroic myths and physical myths, theological myths and myths descending down to the discipline of the most humble corporative community, were only applications of this sole principle to the various domains of knowing and acting. Myth therefore constitutes the articulation and metaphysical potentiality of every form of traditional life. It saw to it that knowledge and action would develop according to the meanings and possibilities that have not been known for centuries, that, on the contrary, are now systematically denied. But by virtue of myth and symbol, the necessary contacts were also established and strengthened so that those elites would not constitute an isolated and hidden vein, but the royal and solar vein of those who know and who are, and who, as such, present themselves, according to the traditional expressions preserved all the way up to Emperor Frederick II and Dante, as “the living law on earth”, lex animata in terris.

The comprehension of the history of culture as involution appears today as the repercussion of a period of crisis in the mind of certain dilettantes and literati. That does not deny that such a conception also corresponds to a knowledge found with great uniformity and impersonality of lines in the traditional teachings of the most various peoples. As far as what interest us here, it is not an opinion, but a fact, to ascertain that, above all in the West, authority and power were passed progressively into the hands of lower castes. Metaphysical and aristocratic-sacred types of State and civilization are thus taken over by monarchical-warrior States already secularized to a large measure. Later on, the true political directive function passes, under the cover of democratic-liberalism, to the capitalistic oligarchy, which corresponds to the ancient Third Estate and the ancient castes of the bourgeoisie and merchants. In the end, phenomena like marxism, communism, collectivism, and above all bolshevism in their original forms came to show the tendency of power passing to the last caste, the ancient castes of serfs, which corresponds precisely to the mere mass.

This political aspect is naturally only the external and consequential side of an internal involution, for which each one of these four phases is accompanied by a corresponding change in the inner meaning of every institution, of every interest, of every ideal of knowing and acting. Thus not only for the State, but also for the concept of nation and family, ethics, law, architectonic types, speculation, art, the meaning of war, and so on one could be outline a phenomenology and notice the same change, the same rigorous regressive passage through the four stages: metaphysical or solar, merely warrior, bourgeoisie and humanistic, finally collectivistic and plebian.

But, for our purposes, we are interested only in emphasizing the aspect, through the already mentioned involution corresponds to a collapse of the personality, to a progressive failure of the inner tension that makes possible a supernatural organization of all the powers of the human being, and, finally, to a literal descent from the superconscious to an out-and-out subconscious. Man can be truly free and himself only when he maintains the center of his being on a metaphysical plane. When he detaches himself from such a plane and concentrates on practical goals, on temporal realizations and, in general, on whatever was the domain only of the lower castes taken in themselves, he abdicates, disintegrates himself, opens himself to subterranean forces, whose instrument he will soon be destined to be, unless he takes account of them.

And it is precisely this direction that modern enlightened persons have glorified as evolution. The point of rupture is constituted by individualism. With individualism man constitutes himself as an illusory center outside the center, he considers as conquest what is only his shameful mutilation, and he believes he can substitute those traditional certainties, those “non-human” principles from which he has now fallen, with constructions due to the actions of purely human and natural faculties. We can define this phase both as humanism and rationalism; it is of brief duration. Separated from every higher point of reference, reason cannot preserve its autonomy. Yet it, with an auto-corrosive critical labor, undertakes to refute the dogmatic and legislative claims of pure reason and to limit the validity of reason to an inferior use, i.e., practical, experiential, and utilitarian. In a subsequent moment the same weight of reason so diminished seems too heavy: in the forefront the irrational and the anti-rational now emerge as the substance of every reality and produces a reversal: to guide reason is now what is effectively inferior to reason, reason is now an instrument at the service of various impulses that can cover over political or religious, sentimental or practical-activist, forms, but that always retain a subpersonal character and that in principle are mere, blind self-assertion.

All that today is the religion of life, faustianism, pragmatism, the new naturalism, the religion of immanence and pure becoming, doctrines of the unconscious and new mysticism, belong to this level: far from having the value of a reaction, all of that corresponds only to the last phase of a process of erosion.

The same development is verified in the social arena. The individualistic usurpation automatically invokes the collectivistic limitation. Traditional men in his hierarchy and his caste could be free, i.e., himself: he had his law, his organic function, his dignity, whatever stratum he belonged to. Modern man, prideful of having swept away every caste and every true tradition, finds himself facing the mass of others without caste and without tradition. Even here the rationalist and humanist endeavor, i.e., the endeavor to arrange an unstable and chaotic mass of atoms by means of abstract juridical and political formulas. But even here the standard is not regained, nothing arises, for which obedience is also consent and subjection is also identification and elevation. Only unstable and tottering forms appear, against which the flood of new forces press to the end. These forces now belong less to the individual than to the masses, i.e., to what in individuals is the mass, to the purely vital, pre-intellectual, and instinctive part of their being. Atomism is outdated, and with it, too, everything that is liberalism and individualism galvanically settles in a new superindividual cement under the sign of a radical intolerance for every principle of a higher order and every true discipline. It is a new climate, saturated with enormous tensions, great forces in motion that no longer have a center.

For the symmetry existing between the superrational and the subrational, in this new collectivistic climate the myth gets a new life. As in primordial times, today the myth, more than the idea or the concept, goes from the directing center to the new forces. But its structure and function today, naturally, are totally different. The myth in recent times appears as a simple image deprived of the metaphysical and superrational potentiality that it had traditionally, exaggerated instead in its mere aspect of “force-image”, i.e., of an image that on one hand hypnotizes the higher faculty of the conscious personality of individuals, and on the other, dynamizes the energy belonging to the passionate, irrational, and subterranean part of their being. The modern myth corresponds precisely to the critical stage, in which the lucent peaks of the superworld were lost in the grey distance, in which the same dogmatic and sentimental surrogates proposed by positive religions [=a religion with a historical founder] have lost their strength, in which the mirages of rationalism are revealed in their fundamental inconsistency, yet an unbearable tension weights on individuals; therefore an authoritative need of a discharge ecstatically freeing itself from the weight and limit constituted by their Self and exalting itself in great collective currents. The myth releases this function. It is an illusory center that permits the discharge of this tension because, so to say, it is substituted for the Self. Precisely saturating itself with an attractive power and becoming “force-image”, it acquires not only an appearance of truth and absolute validity, but in the end almost its own autonomous life, which often substituted for the personality of their evokers. In brief, we repeat greatly the same process through which, for the hypnotized, the image proposed by the hypnotizer becomes true, independently of every one of its contents and the Self of the hypnotized, his mind, his senses enter into a state of absolute passivity in the face of it, while from the corporal subconscious profound forces surface also capable of extra-normal effects.

If it is at this rate necessary to measure the inconceivable dynamic spread among the modern masses from the myths, the multitudes fall into a serious error, when they believe that they have in the face of a manifestation of positive vital force and a sign of spiritual rebirth. Once the energetic side is eliminated, it can be said without paradox that the substance of the modern myth is exactly that which the century of the Enlightenment supposed in the ancient myth, believing that the ancient myth is reduced to a fairytale, and fantastic images and to personified abstractions, and that such a myth, which previously never existed, even today takes on life.

In fact, the domain of myth in modern times is quite far from being restricted only to the ethical and social fields. Science, Evolution, Positive Method, Historicity, Objectivity and so on, in the intellectual fields are in fact superstitious myths when Democracy, Liberty, Popular Sovereignty, Progress, Civilization, Race, Universal Peace, the New Age, the Worldwide Revolution, and all the other great substantialized words, and written emphatically with capital letters, which have played so much a part in the social life of the last century and are the center of irrational crystallizations of very powerful currents. Therefore, for what concerns their internal content, modern myths, more than myths, should be called fairytales. Etymologically the term fable, from fari, indicates exactly a mere speaking, the word without a necessary reference to a content: while we saw that the term mythos included in itself the idea of an abolition of the word and the idea of a silent and essential realization. On this basis, we can say that if there is an age of fairytales, it is not that of the ancient mythologies, but the current age, in spite of its presumed positivism.

On the contrary, we can point out that even the so-called positive spirits are those who more ingenuously succumb to myths, accepting as truth ideas that are less than shaky hypotheses, as much instead suggestions from the environment. The evolutionist myth, which one knows the part it had in recent science, belongs to this type. The same can be said of the myth of the unconscious of recent psychology, of the myth of modern civilization as crown and end of every civilization in the domain of historiography, a myth that has devastated every right vision of our past, and so we could continue a long time. Naturally, we are ready to concede that there are types in the social area among some modern myths—for example, the myth of the super-race, the myth of empire, the myth of return to the origins, etc.—that would be susceptible of a higher content and meaning. But we point out that it is not in the least for this possibility that such myths today have value and operate, but rather uniquely for their suggestive capacity, through their capacity to offer a point of support for the ecstatic liberation of the personality and for the discharge of irrational and subpersonal powers of the collective psyche.

Thus from a higher point of view, one myth is equivalent to another, there are not any among the modern myths that are susceptible to produce a true reconstruction or rather even only to serve as its base, since already the simple condition, by which any myth whatsoever can act on the individual, represents a negative and paralyzing condition. On the other hand it would be rather easy to show that even in the cases in which the modern myth is not reduced to simple words, outside of which there is no reality, and to pure hypnotizing images, the higher elements contained in this type of myth undergo a fundamental deformation, for which the concrete result is an action opposed to that which normally such elements should produce. Finally, we already pointed out that the analogy with the phenomena of suggestions, or the emergence of profound, sometimes materially supernormal, forces is the counterpart of the collapse of the personality and momentary paralysis of the conscious faculties, that this analogy permits us to judge, in accordance with their true significance, the extraordinary capacity of impetus, courage, enthusiasm, sacrifice and dedication which the masses often have demonstrated under the strength of myths. We noted that these capacities can deceive the superficial observer and make him believe that he sees a phenomenon of rebirth, of spiritual revival, and of new youth: while it is a question of the last apparitions in a cycle of decadence, of the hidden flood of spiritually destructive elementary forces after the fall of our hierarchical and traditional edifice, they are deprived of every true center and push men and things in the most unpredictable directions.

All that that we have now said, nevertheless still leaves the problem of the true genesis of the myth unquestioned. It is certainly necessary that whoever, at a given moment, invented the myths, since we cannot admit that the masses are capable of the spontaneity necessary to shape and propose them and, moreover, in their origins, myths almost always introduce a rationalistic element, an ideological residue. In the second place, when we treat the type of social myths, it is always necessary for someone to directly or indirectly sustain and feed the collective fascination that makes the myth true and active, even if we must admit that, afterward, the myth often ends up assuming kind of its own life. Here, we can elaborate on such a complex and delicate problem since even evoking the image of the tamer, as someone did, leaves us on the exterior side of the process, does not enlighten us on the deepest conditions of its possibility. We will limit ourselves to say that, as we do not believe in a spontaneity of the crowds, so we do not even believe in a true autonomy of creators of myths and collectivistic directors, since these, in their turn, appear to us almost always conditioned by forces apparently directed by them and will seldom demonstrate the qualities of true spiritual leaders. Except for rare exceptions, those who press to the coming of the lowest social strata with their visions and their myths seem the initiators of the truth and of new currents, yet are only centers of crystallization and of diffuse collective states, to be considered, in their turn, less as determinate causes than as the results of more distant and less graspable influences.

To elaborate on the true genesis of modern myths and their power, it would therefore be necessary to ask oneself the general question of the true causes of modern decadence since its various elements are without doubt in agreement; it would be necessary to create a gaze capable of penetrating into what is hidden behind the apparent events; it would be necessary to have a foreboding of the secret, and not simply human, influences which, without taking them into account, the “creators” of myths obey and which constitute the true basis of irrational attractive forces of ideologies formulated by them. It is useless to say that an investigation of the type sharply transcends both the possibilities and the methods of any sociology and applied psychoanalysis whatsoever; nor would it be to advise those who in a clear vision of the reality prefer confused hopes and disordered attempts of reaction.

From the complex view of history we exposed, it turns out, in every way, that the new mythological age corresponds to the last of the four phases of the process of the involution of the castes. The myths accompany and animate essentially the era of the servile caste, i.e., of the masses, even if with some connections with the preceding era of rationalism. So that it can be said without hesitation that even when some myths today present an aristocratic content, their true substance and their dynamic do not cease for this reason to be plebian. We also pointed out that the involutive phenomenon is not manifested only in a leveling, but also in an overturning of polarity. With this overturning the inferior, i.e., the irrational, the vital, the collective, absorbs and directs the remaining superior elements of the human and social structure: forces of “merchants”, forces of “warriors”, forces of a new pseudo-aristocracy. Reaching the zone of the spirit, these currents from below project and exalt themselves precisely in the myth and so reach their highest potential. It is thus that our time appears to us all too saturated with mysticism, but this mysticism, let us repeat once again, has nothing of the supernatural, it is deprived of a true center, and the relative atmosphere is infinitely more dangerous, destructive, and paralyzing than that of a pure materialism or collectivism.

For this reason, if we should indicate the possible ways out of the present situation, we will say without hesitating that the first task is a purification of everything that today is called spirit, an absolute surpassing of all the contemporary forms of mythology and mysticism. Spirit today means fog, sensation, evasion, exaltation. Against that, it is necessary to battle for a new era of clarity, coldness, form. With all the means, it is necessary to lead man back to himself, block him from the insane need to believe and abandon himself, to reduce himself to an essential simplicity. It is necessary to reach a world in which there are only men and things and the pure, absolute connections between one and the other, without images, without feverishness, passionate leaps, words, ideologies, gestures. We will want to call this task the destruction of romanticism and idealism in the name of a new Doric and classical epoch, of a new and Roman dignity. As preliminary conditions for a rebirth, we do not see another way. In such a world, the weak will fall, but the strongest find themselves again. They will learn to remain upright without supports and make themselves active in the higher sense. Ceasing to be moved, they move themselves. This atmosphere of clarity will signify death for every myth. Resolute borders and hard discipline will block the paths of human interiority from the violence of the collective. Slowly, in a silent inner ascent, he will thus initiate the reintegration of the personality, and new forces, forces of an ascending new cycle, will then be able to guide knowledge and action. In fact at this point we will find ourselves already beyond the era of the masses and the era of the bourgeoisie, we should have a civilization and a style of life corresponding analogously to the visions and values of the second caste, i.e., of the caste of warriors and as such transcending also the plane of every humanistic and rationalistic scheme.

But in its turn, this world composed of virility and of form, this severely personalized, Doric, substantial world will become only a starting point. To bring this world back to a transcendent point of reference, to open it to metaphysical contacts in the sense not of an alteration, but of an integration and a transfiguration, is the ultimate task. However, the resolution of such a task remains problematic. In fact, the spirit does not let itself be constructed. There are no disciplines that lead to it and today it is not preset, as there was with the secret sacred content of the first, virile, Romanity. The action of every culture remains limited to a preparation and a disposition. But because the spirit is manifested as the absolutely organizing and animating power what, is needed is a type of invisible action from above.

We now bring up the problem of the true elite. An elite of spiritual leaders, not of hypnotizers and arbitrary rulers of irrational collective forces, will be those who will be able to preside over a cycle of a still higher order, a metaphysical cycle. But in such regard, the possibilities of misunderstandings are endless. Today, in fact, we hear everywhere talk of the elite, and isn’t there perhaps a dauber of printing paper of a certain rank who is presumed qualified to take part in it and thereby guide the endangered ship of Western civilization? So it is necessary to declare in the most pedantic way that it is not in the least about what today can be imagined and proposed as elite by most people, and less than ever is it about pale international group of intellectuals more or less in style, as rich in narcissistic and exhibitionistic complexes as poor in true doctrine. While on one hand in the widest strata of Western nations, we should foster a general job of psychic detoxification, of destruction of the myths, of reintegration of the personality and start toward a new active realism, and, on the other hand, a smaller group should make itself capable of treading the silent, secret paths of traditional metaphysical knowledge. Outside of any visible organizations and independently of any immediate goal, this group will enucleate those qualities, will prepare the forces, and will reach a new seriousness, a new depth, a new solar virility, in the face of which every art will signify vanity, every speculation a pointless game of impotent abstractions, every vulgar politician an obscure mechanism, every variety of frenzy of action, which recent times have produced, a deleterious opiate. Only on such a basis will the word nobility reacquire in this elite its supreme and original significance, its hard, arid, absolute splendor.

The action of this elite, first of all, will be what the chemists call catalytic, i.e.: a transformative action through its presence. It will act as an invisible ferment and as the center of a crystallization of influences of a new type. The whole problem lies in seeing if these influences will succeed in saturating an environment, i.e., of compenetrating and orienting the new world of form, clarity, personality, and active realism in its deepest roots, preventing it from making itself the principle and end in itself. By that, we clearly mean something different from the passage from one “vision of the world” to another, the fruitless turning of a sick insomniac from one side to another. We mean a change fulfilled in the blood, or rather more in one’s depths than in the blood, as a remembrance, as an awakening, as a transcendent liveliness. The will to something higher will then arise, and will make itself absolute, even if it contains exteriorly rigid and tempered forms like steel, a will higher than anything things and men alone can ever produce. It is at this point that the elite will also manifest themselves visibly, they will take on with sturdy hands the direction of every force, they will be the bearer of a scepter. Bridges will be thrown beyond the humanly conditioned. New links will restore the action and knowledge of beings who live below their metaphysical potentiality. The strongest forces of life and death will turn to be present at the center, as the axis, flame, and light of new solar civilizations. An integral hierarchy will reestablish itself. The free wind from the heights will pass once again over new great currents of men of races.

These, naturally are liminal points, a bird’s eye view—and no one should believe that with them the practical importance of reconstructive movements have risen against the final forms of collective decadence and demagogic mysticism—above all the fascist one—whether in the least disowned. But from a higher point of view, i.e., in the super-political sphere, in a world of fogs and uncertain flashes, as in the current one, only the pinnacle that towers over above contingencies and tempests can, in spite of their distance, provide the right orientation. In truth, only intolerance for every compromise and every limitation and the spiritual courage of absolute perspectives will distinguish the new group, the group of those who can bear witness to a spiritual vocation and to whom the tasks and the responsibility of the future reconstruction will be restored.

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