Spengler: about Cosmic Anguish and the Religious Sentiment of the World

“Among the primordial sentiments, the cosmic anguish is certainly the most creative. To it man owes the most profound forms and figures, matured not only from its conscious inner life, but also from the repercussions of it in the innumerable works of the external culture. Like a secret melody not perceptible by everyone, the anguish becomes known through the language of the forms of every true work of art, of every deep philosophy, of every significant action”.

“In every work that expresses the whole man, the whole sense of existence, anguish and desire, despite being intertwined, remain distinct”.

“All the living forms in which the soul expresses itself, all the arts, the theories, the customs, all the mathematical and metaphysical worlds of the forms, every ornamentation, every column, every verse, every idea is, deep inside, religious and can only be religious. But now it can no longer be such. The essence of every culture is religion, therefore the essence of every civilization is irreligion”.

“At the beginning of history there is a deep religious sense of the world, there are sudden illuminations, shivers of anguish in front of the awake being toward which we proceeded, there are dreams and metaphysical desires: at the end of it there is an intellectual clarity so exasperated to be painful”.

“That the birth of the Self and that of the cosmic anguish are one, is one of the fundamental mysteries of humanity and, in general, of the life capable of free movement”.

-Oswald Spengler

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Related article: Le Besoin d’Impossible

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Evola: about Miscegenation and the tripartite division of the Race in Body, Soul and Spirit

“While in a “thoroughbred” horse or cat the biological element constitutes the central one, and therefore to it can legitimately be narrowed down every racist consideration, this is certainly not the case for man or, at least, for every man worthy of this name, which is yes a biological and antropological reality, but connected to elements and forces and laws of different character, superbiological, as real as the first and whose influence on the first can often be decisive”.

“The distinction in the human being of three different principles, of body, soul and spirit, is fundamental for the traditional view. Starting from such view, it must be recognized that the inequality of mankind is not only physical, biological or anthropological, but also psychical and spiritual. Men are different not only in body, but also in soul and spirit. In accordance with this, the doctrine of race must be articulated in three degrees. The racial problem must therefore be established for each of the three elements. The racist consideration of man as body, as a purely natural and biological being, is the task that belongs to the doctrine of the race of first degree. Follows the consideration of man inasmuch he is soul, that is the study of the race of the soul. As crowning, we’ll have a doctrine of the race of third degree, that is the racial study of man inasmuch he is not only body and soul, but, in addition, spirit”.

“The racism of first degree, having to consider the bodily data and, in general, that aspect of the human being, according to which he obeys to purely natural, biological, anthropological, constitutional laws and determinisms, can legitimately assume the research methods used, in general, by the natural sciences. In front of the environment the race has a certain amplitude of reaction, the type can mutate, but in a transitory and contingent manner, the same way as an elastic body that regains its shape, once the action of the force that deformed it has ceased. As determinant, essential, decisive and permanent, is however always considered this internal racial hereditary element, always ready to reassert itself”.

“As racism of second degree we must consider a theory of the race of the soul and a typology of the soul of the races. Such a racism has to detect the elements, in their way primary and irreducible, that act from the inside, causing groups of individuals to manifest a constant way of being or “style” in terms of acting, thinking, feeling. Here we arrive at a new concept of the racial purity of a given type: it is no longer the case to see if, like in the racism of first degree, a given individual presents that given group of physical characteristics or, also, generically behavioral, that make it conform to the herditary type, but it is about establishing if the race of the body brought by a given individual is the appropriate expression, in compliance, of his race of the soul, and vice versa. If this occurs, the type is pure also according to the survey of second degree”.

“Consider, for example the phenomenon of the comprehension. In reality there are even too many cases of people, that are exactly of the same race of the body, of the same stock, sometimes even – as brothers or fathers and children – of the same blood in the most real sense, but nevertheless they fail to understand each other. A frontier separates their souls, their way of feeling and seeing is different and against this the common race of the body and the common blood can do nothing. Exists a possibility of comprehension, and therefore of true solidarity, of profound unity, only where exists a common “race of the soul”. Come into question, here, subtle elements, of an instinctive sensibility. While for long years nothing has been suspected, in a given circumstance can happen that a given person with his way of acting gives us the clear feeling that it “is of another race” and, then, there will be nothing more to do with it, there may be, with it, relations of various nature, but always at an intimate restraint, at an intimate distance”.

“We now turn to say something about the racist research of third degree, having for its object, as known, the races of the spirit. This is, indeed, the research of the race according to its ultimate root, wherever we talk about normal civilizations and of superior human lineages; root, already communicating with super-personal, super-ethnic metaphysical forces. For such a research, the specific way to conceive both the sacred and the supernatural, rather than the relationship of man with respect to it, the vision of life in the highest sense, furthermore, the whole world of symbols and myths, constitute a subject matter so positive and objective, as for the racism of first degree are the facial indices and the cranial structures”.

“It is evident that, kept in mind all this, the problem itself of the hybrids and of their effects must be studied much more in-depth compared to what is usually done, as long as the doctrinal field is maintained, without looking for, instead, suitable suggestions for their practical utility. In general, the perniciousness of the hybrids should certainly be acknowledged, and it is of course all the more evident, as much as the racial elements of the two parts are definitely heterogeneous. Then we stress, that the deleterious character of the hybrids is not revealed much in the determinations of degenerate and deformed human types compared to their original race of the body, but especially in the realization of cases, in which interior and exterior no longer match, in which the race of the body can be in contrast with that of the soul and, this, in turn, can contradict the race of the spirit, or vice versa, thus giving rise to dilacerated beings, semi-hysterical, to beings that, in themselves, are no longer, so to speak, none at his home. And when no inner resistance, no awakening of the primordial forming force occurs and, instead, to the previous hybridizations are added new ones, the result is the creation of a true ethnic amalgam, of a disarticulated mass, shapeless, semi-leveled, for which starts seriously to become true the immortal principle of the universal equality”.

Note: you can interchange the term “soul”, in reality quite ambiguous, with any of these terms: “mind”, “character”, “personality”.

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Related posts: Evola: about Work, Economy and LifeEvola: about Christianism, Chivalry and the Nordic-Germanic vision of LifeEvola: about Initiation, Immortality, Death and Rebirth

Evola: about Initiation, Immortality, Death and Rebirth

“To be clear, is necessary to refer to a fundamental traditional teaching, after all already mentioned: to the one concerning the two natures. There is the nature of the immortals and there is the nature of the mortals; there is the superior region of <<those-who-are>> and there is the inferior region of the <<becoming>>”.

“The passage from the one to the other was considered possible, but on an exceptional basis and under the condition of an essential and effective, positive, transformation from a way of being to another way of being. Such transformation was achieved by means of the initiation in the strictest sense of the term. Through the initiation some men escaped from one nature and conquered the other, thus ceasing of being men. Their appearance in the other form of existence constituted, in the order of this last, a rigorously equivalent event to that of the generation and of the physical birth. They were therefore re-born, they were re-generated”.

“To the eternal sleep, to the larval existence in Hades, to the dissolution thinked as destiny of all those for whom the forms of this human life have constituted the beginning and the end – would escape therefore only those who already alive have been able to orient their consciousness towards the superior world. The Initiated, the Adepts are at the limit of such path. Obtained the <<remembrance>>, according to the expressions of Plutarch they become free, they go without constraints, crowned they celebrate the <<mysteries>> and see on the earth the crowd of those who are not initiated and who are not <<pure>> pressing and pushing themselves in mud and darkness”.

“To tell the truth, the traditional teaching about the postmortem has always stressed the existing difference between survival and immortality. Can be conceived various modalities, more or less contingents, of survival for this or that principle or complex of the human being. But this has nothing to do with immortality, which can only be thinked as <<olympic immortality>>, as a <<becoming gods>>. Such a conception lasted in the West until the hellenic antiquity. From the doctrine indeed of the <<two natures>> proceeded the knowledge of the destiny of a death, or of a precarious, larval survival for the ones, of a conditioned immortality (conditioned by the initiation) for the others”.

“It was the vulgarization and the abusive generalization of the truth exclusively valid for the initiates – vulgarization that began in some degenerate forms of orphism and had then broad development with christianism – to give birth to the strange idea of the <<immortality of the soul>>, extended to any soul and distanced from every condition. Since then until today, the illusion continues in the various forms of the religious and <<spiritualistic>> thought: the soul of a mortal is immortal – immortality is a certainty, not a problematic possibility. Thus established the misunderstanding, thus perverted the truth, the initiation could no longer appear necessary: its value of real and effective operation could no longer be understood. Every really transcendent possibility was little by little abolished. And by continuing to talk of <<rebirth>>, the whole thing, by and large, ran out in a matter of sentiment, in a moral and religious meaning, in a more or less indeterminated and <<mystical>> state”.

-Julius Evola

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Related posts: Evola: about Work, Economy and LifeEvola: about Christianism, Chivalry and the Nordic-Germanic vision of Life

Seneca: about Life, Destiny, Adversities, Willpower and Virtue

“Gold is tried by fire, brave men by adversity”.

-Seneca

“Has not relevance what you have to endure, but how you are able to endure it”.

-Seneca

“To know yourself is necessary to test yourself; only in this way a man can know what is his worth”.

-Seneca

“The safe road is followed by the weak and the cowards; the virtue seeks high and steep trails”.

-Seneca

“Is it any wonder if those who have faced an arduous climb do not reach the summit? If you are a man, however, admire the one who attempts great feats, even if you see him falling”.

-Seneca

“The well-being can happen even to the common and modest people; to dominate the adversities and the misfortunes is instead precisely of the great men. To always be happy and pass life without the bite of pain means to ignore half of life”.

-Seneca

“Therefore we accept with serenity all that for law of the universe we have to bear. We have committed ourselves to this, to tolerate our mortal condition and to not be upset for what is not in our power to avoid”.

-Seneca

“The upright man differs from the divinity only for his mortal condition”.

-Seneca

The best men are tested by destiny and consequently their life is studded by adversities, so that they can manifest their virtues before the eyes of ordinary people, so that they can become role models. They are born to serve as examples, to become archetypes and teach to endure and overcome the difficulties of life. From the best we demand more and destiny acts in the same way!

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Related post: About Stoicism

Marcus Aurelius: about Destiny, Time and the Cyclicality and Metamorphosis of the Universal Nature

“Love only what happens to you and that is woven in the great plot of life: there is nothing that suits you best”.

-Marcus Aurelius

“Whatever happens to you was predisposed for you since the time of times, and an impenetrable intertwinement of causes, starting from then, has bound your life to that particular event”.

-Marcus Aurelius

“Don’t live as if you had still thousands of years ahead of you: it chases you, fast, destiny. As long as you live, as long as you can, become virtuous”.

-Marcus Aurelius

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“Many are the superfluous and annoying things that you can eliminate, because they exist only in the opinion that you create about them: so as to be able to give a wider space to your mind, to embrace with the thought the entire universe, to reflect on infinity and eternity, to verify how rapid is the transformation of every single thing, how short is the time that flows from birth to death and what infinite abyss is that which precedes birth and that which follows death”.

-Marcus Aurelius

“All the things you see will soon be transformed by the universal nature, that from their substance will give birth to other ones, which in turn will transform into still other ones and so on, and this in order for the universe to remain forever young”.

-Marcus Aurelius

Observe the course of the stars and participate of their movement, then think intensely about the continuous and mutual change of the elements: you will feel purified by the filth of earthly life”.

-Marcus Aurelius

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About Destiny: Words of Wisdom #12
About Time: Eternal Regret (Part 1 of 2), Eternal Regret (Part 2 of 2)
Quotes by Marcus Aurelius (and Epictetus) about Stoicism: About Stoicism

Guénon: about the Materialist Man, the subversion of the Traditional Order and the destructive Western diffusion

“Wanting to trace back everything to man’s measure, taken as an end in itself, we have ended up falling, step by step, until the level of what there is of most inferior, and by seeking only the satisfaction of the needs inherent to the material side of human nature; pursuit, after all, really illusory, since it creates more and more artificial needs, that it can’t satisfy…after all, more a man has needs, more he risks of lacking something and then of being unhappy. The modern civilization aims to multiply the artificial needs and, as we said a moment ago, it will create many more needs than it can satisfy, because, once taken this path, it’s difficult to stop there, and there is not even a reason to stop at a certain point. Men couldn’t suffer for not having things to which they had never thought; they instead suffer out necessarily if these things comes to lack after they have known them, since they have become accustomed to consider these as necessary and since these have become really necessary for them. Hence they try by every means to get what can provide them all the material satisfactions, the only ones that they are able to appreciate. It is only a matter of “earning money”, being money what allows them to obtain such things, and the more you have, the more you want, because new needs are uninterruptedly discovered; and this passion becomes the only purpose of life”.

***

“But in the world of modern decadence where could still be found the concept of a true hierarchy? There is no thing or person that is in the place where it should normally be. Men doesn’t recognize anymore any effective authority in the spiritual order, any legitimate power in the higher and sacred sense in the temporal order. The “profane” allow themselves to discuss about sacred things, of them disavowing the character if not even the existence. It’s the inferior that judges the superior, it’s ignorance that imposes limits to wisdom, it’s the error that undermines the truth, it’s the human that replaces the divine, it’s the earth that goes to predominate on the sky, the individual that makes of himself the measure of all things and who insists to dictate to the universe laws all taken from his relative and defeasible reason…today can indeed be seen everywhere blind people who guide other blind people and who will drag them fatally into the abyss, in a common end, if they will not be stopped in time”.

***

“Very singular epoch, this one, in which many allow themselves to be persuaded that the happiness of a people is done by enslaving it, by taking away from it what it has of most precious, that is its own civilization, by forcing it to adapt to customs and institutions made for another race and by forcing it to the most painful works to make it buy things that for it are completely useless! It’s like this: the modern West can’t tolerate that some men may prefer to work less and be content with little to live. Since only quantity counts, and since what doesn’t fall under the senses is considered as inexistent, it is believed that he who isn’t stressed out and who doesn’t produce materially is a “slacker”. In such a world, there is no place for intelligence, and so not even for all that is really internal, because these are not things that can be seen and touched, that can be weighed and measured. There is only place for the external action in all its forms, including the most meaningless ones”.

-Réne Guénon

Note: These quotes are taken from a work of the author dated 1927. The last quote refers to the westernization of the peoples of the Far East (India, China, Japan, etc.). Personally I consider the ongoing westernization of the world a consequence of Capitalism and of the Christian “tradition” (i.e. obsession) to invade and convert: whereby it is certainly appropriate to define this process as a result of the Judeo-Christian modus operandi.

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Evola: about Christianism, Chivalry and the Nordic-Germanic vision of Life

“The power of the tradition that gave its character to Rome revealed itself, towards Christianism, in the fact, that if the new faith managed to subvert the ancient civilization, it couldn’t really conquer the western world as pure Christianism; that where it attained some greatness, it was able to do so by betraying, to a certain extent itself: it was able to do so more thanks to elements taken from the opposite tradition – thanks to roman and classical pre-christian elements – than thanks to the christian element in its original form. De facto, Christianism <<converted>> the western man only externally; it constituted its <<faith>> in the most abstract sense, while the effective life of this one continued to obey to forms, more or less materialized, of the opposite tradition of action and, later, in the Middle Ages, to an ethos that again had to be marked essentially by the aryan-nordic spirit. Theoretically, the west accepted Christianism, – and that Europe could accommodate, in this way, many themes related to the jewish and levantine conception of life is something that always renews the wonder of the historian – practically, it remained pagan. The result was therefore a hybridism. Even in its attenuated and romanized catholic form the christian faith represented an obstruction, which took from the western man the possibility to integrate his authentic, insuppressible way of being by means of a conception to him congenial of the sacred and of the relationships with the sacred”.

“Catholicism took shape through the rectification of various extremist aspects of the Christianism of the origins, the organization of a ritual, dogmatic and symbolic corpus beyond of the simple mystical-soteriological element, the absorption and the adaptation of both doctrinal and organizational elements taken from the romanity and the classical civilization in general. That’s how Catholicism presents sometimes <<traditional>> traits, which however must not induce to misunderstanding: what in Catholicism has a truly traditional nature is very little christian and what in it is christian is very little traditional”.

***

“By having as model the hero more than the saint, the winner more than the martyr; by placing the sum of all values in fidelity and in honour more than in the <<caritas>> and in humility; by seeing in cowardice and in shame an evil worse than sin; by knowing very little of resisting evil and of repaying evil with goodness – intending much more to punish the unjust and the wicked, excluding from its ranks those who literally followed the christian precept of the <<don’t kill>>; by having as principle not to love the enemy, but to fight him and to be magnanimous only after having won it – in all this the chivalry affirmed almost without alteration an aryan ethic within a world only nominally christian”.

***

“The life of the ancient nordic-germanic societies was based on three principles of personality, freedom and fidelity. To it was totally alien both the promiscuous communitary sense and the inability of the individual to valorize itself if not in the context of a given abstract institution. Here being free is, for the individual, the measure of nobility. But this freedom is not anarchic and individualistic, it is capable of a dedication beyond the person, it knows the transfiguring value proper to the principle of the fidelity in front of who is worthy of recognition and to whom one subordinates oneself voluntarily. Thus were formed groups of faithful around leaders to which could well be applied the old saying: <<The supreme nobility of a roman Emperor is of being not a master of slaves but a lord of free men, who loves freedom also in those who serve him>>; and the State, almost according to the ancient roman aristocratic precept, had as center the council of chiefs, each one free, lord of his land and in his land, leader of the group of his faithful. Beyond this council, the unity of the State and, in a certain way, the superpolitical aspect of it was embodied by the King, since this one belonged – unlike the simple military leaders – to one of the lineages of divine origin: Amals, the <<heavenly>>, the <<pure>>, was a name of the kings among the Goths. No impersonal <<duty>> and <<service>> existed, everywhere there were free, strongly personalized relationships of command and obedience, of understanding and fidelity. In this way the idea of the free personality remained the foundation of each unity and each hierarchy”.

-Julius Evola

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Related post: Evola: about Work, Economy and Life

Codreanu: about Democracy (Part 3 of 3)

“Exists in fact three distinct entities: 1) the individual; 2) the actual national community, that is the totality of the members of the same Ancestry, living in the same State, in a precise historical moment; 3) the nation, that historical entity that lives through the centuries, with the roots fixed in the mists of time and an indefinite future ahead of itself. The second severe error of democracy is that, being based on the concept of the “rights of man”, it recognizes thus and cares only for one of these three entities, the individual. It neglects or mocks the second, while denies the third entity. Instead all three have their rights and duties: the right to live and the duty to not put in danger the right to life of the other two”.

“In turn the national community has a constant tendency to sacrifice the future – the permanent rights of the nation – to its own present interests. Therefore we witness to the unrestrained exploitation, even the divestiture to the foreigner, of the woods, of the mines, of the oil, forgetting that after us will come hundred of Romanian generations: our sons and the sons of our sons, who also have the right to live, to perpetuate the life of the Ancestry”.

“Harmony can be reestablished only with the restoration of the natural order. The individual must be subordinated to the superior entity, the national community, and this subordinated to the nation. The “rights of man” are no more unlimited, but limited by the rights of the national community, and the rights of the national community limited by the rights of the nation”.

“It would seem finally that in a democratic State the individual, enjoying formally of so many rights, should at least live wonderfully. In reality, however, – and in this lies the final tragedy of democracy – the individual doesn’t actually enjoy any right, so much that we are induced to ask ourselves where are in our Nation the freedom of meeting, the freedom of press, the freedom of consciousness. The individual lives under the terror, the state of siege and censorship”.

“The Ancestry then includes: 1) All the Romanians that are currently living. 2) All the souls of the dead and the graves of the ancestors. 3) All those who will be born Romanians. An Ancestry reaches the true consciousness of itself when acknowledges this totality and not only when acknowledges its present interests. The Ancestry disposes of: 1) A physical, biological heritage: the flesh and blood. 2) A material heritage: the earth and the wealth of the Nation. 3) A spiritual heritage, that includes: its idea of God, of the world and of life. An Ancestry lives eternally for its idea of God, of the world and of life, for its honour and its culture”.

-Corneliu Z. Codreanu

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Part 1: Codreanu: about Democracy (Part 1 of 3)
Part 2: Codreanu: about Democracy (Part 2 of 3)

Codreanu: about Democracy (Part 2 of 3)

“The new Romanian ruling class – rather, any ruling class of the world – must rest on the principle of the social selection. That is, they must raise and select in a natural way from the body of the Ancestry, i.e. from the great healthy masses of the peasantry and of the workers, indissolubly tied to the Land and the Nation, a class of men talented with special attitudes to command, that will later be adequately cultivated and developed. These people will become the national élite, will form the ruling class of the Ancestry. And only these men are called to guide an Ancestry!”.

“By applying the criterion of the social selection, that operates a continuous replacement of forces coming from the depths of the nation, a ruling class always remains vigorous and efficient. Committed a serious historical error that ruling class which, after forming itself in relation to the criterion of the social selection, immediately after abandoned the criterion that had determined its arising, replacing it with the criterion of the inheritability of the functions of command and legitimising the unjust and condemned system of the birth privileges. The abandonment of the criterion of the social selection has permitted the formation of a false and degenerated élite, and such phenomenon has determined the corruption represented by democracy”.

“The criterion of the selection eliminates both the criterion of the election and the criterion of the inheritability. Selection, election and inheritability can’t coexist; between them intervenes a conflict, because or exists a precise criterion of social selection, and then the opinion and the vote of the mass doesn’t have any meaning, or it is the mass that elects its representatives, and then the social selection doesn’t function anymore. The same in the other case: if we make operative the natural criterion of the social selection doesn’t enter in question that of the inheritability. These two criteria can get along only when the heir is compliant with the laws of the social selection”.

“But if a nation doesn’t possess a true and proper ruling class, able to install in its functions the new emergent ruling class? In this case, the new ruling class arises from the fight against the degenerated and corrupted leaders – always by virtue of the criterion of selection”.

-Corneliu Z. Codreanu

Note: I can add that the European peoples have applied a criterion of non-hereditary annual selection of their Kings and Queens, from Prehistory (Neolithic) until the spread of the Christian plague in our lands.

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Part 1: Codreanu: about Democracy (Part 1 of 3)

Codreanu: about Democracy (Part 1 of 3)

I will just quote our dear Corneliu Z. Codreanu:

“Democracy breaks the unity of the Romanian ancestry, dividing it in political parties and delivering it, in a circumstance of serious responsibility in front of history, lacerated and divided to the executioner: to the united block of the jewish power. For the purposes of our existence this subject is so important, that alone it constitutes enough reason to change this old dress of democracy with another, with any regime able to guarantee us the national unity and, as a consequence, life. Disunion means indeed death”.

“Democracy proves to be unable of continuity in its effort. Shattering the people in parties that rule one, two, three years each one, it proves indeed to be unable to conceive and realize a long term program. A party undo the programs and purposes of the predecessor; every party has a totally different program from the other; today one conceives and builds something, tomorrow the other destroys it. For a Nation that needs to build, whose historical duty is today indeed to build, the instability of democracy becomes a serious danger”.

“The mass is whimsical, instable in its opinions and ideas”.

“Conclusion: a people is unable to self-govern itself; it must be governed by its best elements, by its élite. That means: governed by that class of men, arose from the people, which demonstrates particular attitudes and qualifications. As bees raise their “queen”, precisely so an ancestry must raise its own leaders, its own élite. And thus, for its needs, the people must appeal to its own élite, to the leaders of the State”.

“The truth cannot be understood through the votes, it doesn’t depend nor by the majority nor by the minority. The truth has in itself its own eternal laws and triumphs, as has been seen, on all the majorities, even the most overwhelming. The task of finding the truth can’t be (nor should be) entrusted to the majorities, as well as in geometry the Pythagorean theorem must not be submitted to the vote of the mass, for this one to acknowledge or negate its truth”.

“Called to choose its own ruling class, the masses not only are unable to identify it and choose it, moreover they choose as leaders, except few cases, all there is of worst in a nation. Thus democracy not only distances from itself the real élite of the nation, but replaces it with what there is of worst in the nation itself”.

“Through this system, the true élite of a nation will be annihilated, estranged, since obviously it will refuse to participate in a such dishonest competition: it will withdraw disgusted and will stay hidden. From here however will derive to the State baleful consequences”.

“When a State turns out to be guided by such an élite, made up of all the bad, incompetent, immoral and corrupted elements of a people, what is the use of continuing to ask ourselves for what reason this State goes to ruin? Here lies the roots of all the other evils: immorality, corruption, debauchery in all the Nation, robbery and plunder of the goods of the State, bloody exploitation of the people, poverty and misery in the families, irresponsibility and non-fulfilment of the duty by the public functionaries, disorder and disorganization in the administrations, descent of capitalists from everywhere, as happens in the stores that sell the goods for bankruptcy. The nation sells itself at auction: “Who offers more?” Behold, democracy leaded us until this last shameful trade”.

-Corneliu Z. Codreanu

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