Knighthood

Knighthood appeared as a superterritorial and supernational community in which its members, who were consecrated to military priesthood, no longer had a homeland and thus were bound by faithfulness not to people, but, on the one hand, to an ethics that had as its fundamental values honor, truth, courage, and loyalty, and, on the other hand, to a spiritual authority of a universal type which was essentially that of the Empire.

Knighthood did not necessarily have a hereditary character; it was possible to become a knight as long as the person wishing to become one performed feats that could demonstrate both his heroic contempt for attachment to life as well as the abovementioned faithfulness.

In the older versions of knightly ordination, a knight was ordained by another knight without the intervention of priests, almost as if in the warrior there was a force "similar to a fluid" that was capable of creating new knights by direct transmission.

The woman to whom a knight swears unconditional faithfulness and to whom even a crusader consecrates himself, the woman who leads to purification, whom the knight considers his reward and who will make him immortal if he ever dies for her - that woman is essentially a representation of "Holy Wisdom," or a perceived embodiement, in diferent degrees, of the "transcendent divine woman" who represents the power of a transfiguring spirituality and of a life unaffected y death.

The persistent, repeated use of feimine characters, which is typical of cycles of a heroic type, in reality means nothing else but this: even when confronting the power that may elnlighten him and lead him to something more than human, the only ideal of the hero and of the kngiht is that active and affirmative attitude that in every normal civilization characterizes a true man as opposed to a woman.

The "initiatory woman" or "secret woman" could be evoked in a real woman; in this book I also explained that Eros, love and sex were known and employed accordeing to their real transcendent possibilities. Such possibilities were hinted at by several traditional tteachings, so much so as to define a special path leading to the effective removal of the limitations of the empirical self and to the participation in higher forms of being.

Evola, Revolt Against the Modern World