The doctrine of the third degree of race must fundamentally limit its researches to the sphere of influence of a given race of the spirit and of its primordial tradition, following its developments, mutations (paravariations), and also distortions in the cycle that coincide with them and in which they act and react in the confrontation with the influences of different races or new environmental conditions. Once research is circumscribed that way, we arrive at a more limited concept of race, corresponding to that of the various differentiations or articulations of the primary element of such a cycle. Along the same lines, we cannot of course conceive of an atomic separation of the various “races of the spirit”: their differences do not exclude relationships of descent or even of different hierarchical rank.
We previously sketched out the typology of races of the spirit, as far as it concerns the specific human cycle of the hyperborean race, in the second part of our work Revolt against the Modern World (with special regard to the properly traditional and spiritual aspect), and in the selection of the writings of J. J. Bachofen, and in a re-interpretation of them in a racial sense, included in the volume we edited under the title La razza solare. For a fuller treatment, the reader is therefore referred back to these two works. Here we will give only a brief schematic synthesis, necessarily lacking any justifying elements.
The solar or Olympic-solar race, corresponding to the hyperborean lineage and tradition, is to be considered superior and anterior to all the others in the cycle in question. It has as characteristic a type of “natural supernaturalism”; spirit and power, calm dominance, and readiness for precise and absolute action, a sense of “centrality” and of “firmness”, and in its exterior effects, that virtue to which the ancients attributed a “numinous” quality (from numen), as superiority that imposes itself directly and irresistibly, that awakens simultaneously both fear and admiration, are marks of this “race of the spirit”, by means of which it is naturally predestined to command and, at the limit, to the regal function. Fire and ice are united in it as in the ambiguous symbols of the original Nordic homeland and of the cycle in which it is eminently and primordially manifested: ice, as transcendence and inaccessibility; fire, as the specifically radiant solar quality of the men who give life, who awaken life, and generate light, but always from a supreme distance and almost with indifference, like the wake of a boat, not through enthusiasm, inclination, or human concern.
The ancient symbol of gold has always had connections with this form of spirituality. In the political forms of the origins, it acted as the substrate to sacred, or divine, regality, i.e., to the union of the two powers, of the regal and priestly function, the latter understood in a higher sense that will soon be made clear. The symbolic designations of the “divine” or “celestial” race must refer to the absence of the dualistic sentiment in relations to supernatural reality, something that however is quite distinct from everything that is immanence or Promethean arrogance in the modern sense: it is not about men who believe they are gods, but of the type of men who naturally, through a not yet dim memory of origins and a condition of soul and body that do not cripple such a memory, feel they do not properly belong to the terrestrial race, to the extent of believing themselves men only by accident, or through “ignorance”, or “sleep”. The two terms vidya and avidya of the ancient Indo-Aryan teaching, that mean respectively “knowledge” (of the “supreme identity”) and “ignorance” (that leads to the self-identification with one of the forms or modes of being of the conditioned world), are to be understood exactly in this context. When these terms are attributed to a different human condition and a different race of the spirit, that is, when turned into “philosophical” terms, they lose all meaning and give rise to misunderstandings of various types.