Atsacel Thought

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Atsacel Thought
Basic Information
Alignments	AuthUnity Culturally Right Ultranationalist
Ideological Influences
Influenced by	File:Absmon.pngAbsolute Monarchism Authoritarian ()Collectivism ()Ethnonationalism/Ethnic Nationalism Fascism Italian Fascism Nazbol Third Positionism Esoteric Fascism NazMao Julius Evola Francis Parker Yockey Plato Miguel Serrano

Atsacel thought is term used to denote the personal beliefs of the user referred to as Atsacel on Discord. For the sake of brevity, the user will be referred to as both D'Onofrio and Atsacel interchangeably

Atsacel Thought is the culmination of Esoteric philosophy inspired by Evola, Serrano, Yockey, Guenon, and many other thinkers. They believe in the idea of Spiritual Supremacy, the Caste System, Perennialism, Totalitarianism, and other strains of political thinking.

Basic Outline And Journey

One of D'Onofrio's most important character traits, one that continues through their whole works: the unconditional and militant antipathy toward everything bourgeois. The fact that that they never wished to be married, never wanted children, may be traced back to this sentiment.

There are a few early Italian thinkers who inspired Atsacel in their youthful years, Carlo Michelstaedter (1887-1910), whose influence is denoted as more positive and more important than Nietzscheʼs, that transvaluation of all values whose sharp polemics added much to Atsacelʼs style. Michelstaedter came from a Jewish family in Gorz, a town on the Isonzo in northern Italy. Initially, he had studied mathematics in Vienna (see below as to the significance of Vienna in this context), but later delved into painting and Greek philosophy. After he had finished writing his work La Persuasione e la Rettorica (Conviction and Rhetoric; the edition used here: Milan, 1982) one evening, he shot himself the next day. His opinion that he had nothing of value to add to this work surely influenced his decision.

The fundamental point of Michelstaedterʼs book and what inspired Atsacel is the demand for persuasion, that is, conviction. By conviction, Michelstaedter means much more; he sees it as an absolute sufficiency of the Self, which he holds as the only real principle in the individual. As long as the Self does not exist in itself, but only in the “other” that conditions its life through things and relationships, and thus retains elements of dependence and need, there is no conviction but rather a lack, which is the true death of value. “Value is found only in that which exists for itself, which demands the principle of inner life from nothing and nobody, autarchy.” This is the principle of autarchy, which Atsacel already knew from mystical and esoteric sources, found its philosophical justification here, and led to the authoritative self of their philosophical period.

Atsacel's abhorrence of Americanism was influenced by their reading of Count Hermann von Keyserling. Now weshould also turn to Plato. Plato's dialogue The Republic is one of the most important books of their upbringing. One should note what Plato says there about freedom, education, and equality (VIII, 557–565) or about those (IX, 586) who “look down always with their heads bent to the ground like cattle; at the banquet tables they feed, fatten, and fornicate. To get their fill of such things they kick and butt each other with iron horns and hoofs and kill each other. They are insatiable as they do not fill the real and continent part of themselves with true realities” (trans. Grube). The anti-democratic tradition, to which D'Onofrio professes to belong, would be unthinkable without Plato. With that we turn to Oswald Spengler and his work that was so important for cultural history, The Decline of the West. D'Onofrio was finally convinced that Western civilization was doomed to failure. Very important in this is Spenglerʼs view that it is a sure sign of decadence when the economy wins the upper hand in a culture. This resulted in the conviction that a new start was necessary, hence the conditional support of Fascism and, later, the transcendence of this world through Tradition was indebted to this philosophy of decline.

This brings us now to Gustave Le Bon and his work The Crowd which was valued not only by Pareto, Freud, Mussolini, and de Gaulle but even by Horkheimer and Adorno. Atsacel's mistrust of democracy looked for and found its final confirmation in Le Bonʼs work. Properly, faith in democracy has to be matched by radical optimism, a belief in the good in man. Politically, Atsacel is a pessimist and not just since reading Spengler, and thus is hard to win over to democratic ideas. They are convinced that the masses are incapable of following higher ideals, because they always follow the leader who is temporarily the strongest, no matter what ideas he preaches. He merely has to be able to fascinate. Atsacel fears what Le Bon likewise called the “feminine character” of the masses. The rejection of modern Christianity and "Plebian" religion as a whole also shows itself in Le Bon, because at least at the time of its inception it was identifiable with the spirit of the masses.

The Transcendant

Thre is an essential element that is lacking in all these authors: the Transcendent. Everything that these people said might be apposite, but it amounts to nothing in the traditionalist worldview of Atsacel if it is not elevated by and grounded in transcendence. These opinions become valid only when they are seen against the backdrop of a higher, timeless realm. Of course, such excerpts raise the question of which code of ethics and morals one should follow. That the thoughts above can be incorporated only with much difficulty into today's prevalent worldview is self-evident. It is even harder to not see them as “religious” commandments. Only a vision directed exclusively at the eternal, to which the human world is irrelevant, makes their affirmation even possible. The unshakable conviction that this world is in reality Maya, a mere illusion, is the prerequisite. In reference to morals and ethics, Here included is a Taoist saying that Atsacel often quoted and took to heart and which we will deal with in more detail further on:

When the Way [the immediate connection to the spiritual] has been lost, virtue [in the sense of manliness and honor] remains. When virtue is lost, ethics remain; when ethics are lost, moralism remains. Moralism is the exteriorization of ethics and defines the principle of decline.

Power and Superiority

The concept of power, especially from Tantra and Taoism, must be strictly differentiated from “force.” On the contrary: “power” loses its essential nature when it has to resort to material means i.e., “force” and is not acknowledged as self-evident. Power must function as its own “unmoved mover.” To Atsacel, it is a meta-concept intended to overcome both rationalism and irrationalism, since on the one hand it makes use of reason, while on the other an elevation occurs through power to freedom, realization, and primordial being. From this thought, one understands why Lao-Tse ascribes the characteristics of ‛emptinessʼ and ‛non-beingʼ to the perfect man, and how he can say, from the depths of the consciousness of perfection, that every being has its primordial basis in non-being. They would also understand why the much-abused concept of Maya in Tantra means illusion, but also at the same time stands for creative power; finally, one understands the meaning of the highest body of the Buddha, Dharmakaya, which is defined as the principle of nonexistence, which is the foundation of all reality.

Superiority as a whole does not rest on power, but power rests on superiority. To need power is impotence, someone who comprehends this will perhaps understand in what sense the path of renunciation (a sacrifice that rests on ‛not needing,ʼ on ‛having enoughʼ) can be a condition for the way to the highest power and he will also grasp the hidden logic according to which (based on traditions that most people hold to be myths, but I certainly do not) ascetics, holy men, and initiates suddenly and naturally manifest suggestive and supernatural powers that are stronger than any powers of men and things.

A true ruler, imperial and absolute by nature, is one who has access to this higher quantity of being, which automatically also means a different quality of being by which others are inflamed, attracted, and overpowered without his even wanting them to be. He imposes himself, so to speak, through his mere presence.

Basic Political Views

When Atsacel had begun to choose an antidemocratic and voluntaristic direction was the reading of the works of Arturo Reghini who was responsible for the decisive step that finally fixed this position while also having given it a spiritual framework. Reghini was an early follower of the "Italic Tradition", This tradition tried to revitalize Pythagoreanism for the modern age and was emphatically anti-modern. Atsacel does not see these movements and anything like it to be the taking over of certain rules of behavior and traditions of the past but instead holds it to be a metaphysical reality standing above time, a totality of principles and transcendental and therefore eternal, unchanging values that are completely anchored in Being i.e., transcendence, and which appears in the historical world in a more or less materialized form. This tradition forms an organic whole that is hierarchically structured and which strives to overcome the nature-bound element to form a higher metaphysical principle. To Atsacel, the classical Roman and Greek religion and imperial conception of the state approached this ideal very closely. A constant decline, owing mainly to the advent of Christianity, which contributed to the dissolution of the Roman Empire, had then led the world to its modern state of dismemberment. A last grandiose gesture was the medieval empire of the Hohenstaufen, with its ideals of asceticism, knighthood, and the strict hierarchical division of society.

What else did Atsacel even want at that point in time? A resurrection of Romeʼs ancient greatness, as to them, Rome was simultaneously a material and a spiritual power, it arose to rule the earthʼs peoples with authority and discipline, to order peace, to be mild toward the vanquished, and to crush the defiant and at the same time was something sacral in which there existed no expression of life, be it in public or private, in war or peace, that was not strictly accompanied by a ritual or symbol, to Atsacel, every aspect of life was to be in someway related to this ancient, traditional force, as well as the cultural formation of mysterious origin that had its demigods and divine kings. To Atsacel, The resurgence of Rome would coincide with the formation of a true sacral monarchy.

WIP