"When I was baptized, I was told that "I die." Before dying by American bullets, I was told to martyr myself by the hands of the savior.

Everything is in God's hands. For us who are under God, life and death in this world do not become a concern. It seems that our end is near. I have feared this moment so much... and now it has been decided for us. I have had a happy existence, so I will die dreaming.

How lucky I am to believe in God! It reassures me that He will not allow my mother to be sad."

— Ichizo Hayashi, Last Letters of Kamizake Pilots

(さくら進軍) Cherry Blossom March.

The cherry blossom tree is considered the sacred flower symbolizing the eternal sacred immortal indestructible superior traditional values of Japan. According to the ancient Japanese proverb, "what is cherry blossom to flowers, Samurai are to men." It signifies the highest transcendental supernatural element in man, which in conceived as the superior bearer of his internal strength and the heroism of his spirit and the manifestation of his soul in combat.

The two great dangers confronting Europe - Americanism and Communism - the first is the more insidious. Communism cannot be a danger other than in the brutal and catastrophic form of a direct seizure of power by communists.

On the other hand Americanisation gains ground by a process of gradual infiltration, effecting modifications of mentalities and customs which seem inoffensive in themselves but which end in a fundamental perversion and degradation against which it is impossible to fight other than within oneself.

Forgetting their own cultural inheritance they readily turn to the United States as something akin to the parent guide of the world. It is pitiable to witness a European country so debase itself.

- Julius Evola

XIII. In speaking of the Japanese model we have used the verbs in the past tense and in the past tense, because after the collapse of the Second World War it seems that that paradoxical and admirable balance between Tradition in the spiritual field, and modernization in the material field, has broken in Japan, in favor of the second term. The recent tragic demonstrative gesture, constituted by samurai suicide by Yukio Mishima, for the insignificant resonance it has had is, in this respect, significant. 

The Japanese "economic miracle" (due in part precisely to the victorious powers: by forbidding Japan from armaments they allowed the concentration of all resources on an economic level so as to make it a formidable competitor as the third industrial power in the world) had as its counterpart, exactly such as the "economic miracle" of West Germany, an alarming spiritual depletion, accentuated by multiple forms of westernization, if not pure Americanization, of customs, especially in the big cities. It is not possible to say whether there still exist, in a latent state, traditional forces capable of reasserting themselves should the general climate change due to some unforeseeable circumstance.

However, all of this is extraneous to the subject of this paper, and is not relevant to it. We only wanted to present a synthesis of a traditional model in its intrinsic but not abstract values, given that it could correspond to a reality which lasted for centuries.

— Evola, taken from " The Conciliator ", August 15, 1971

XII. We are reminded of what a Japanese ideologue had to affirm during the period of the Anti-Comintern, namely that only the traditional doctrine of the Japanese state represents the complete and irreducible antithesis to all communism. 

This was actually true. With us, De Poncins and Malinski have declared that, when, in order to the foundation of sovereignty, from "by the grace of God" we pass to "by the will of the nation", the great leap has already been taken; beyond the varieties of "democracy", everything will inevitably gravitate towards communism.

— Evola

XI. After all, there are aspects for which certain analogical correspondences are not lacking in the pre-modern West itself. Thus the ethics of bushido could be placed side by side with that which was proper to the ancient European knightly ascetic-warrior Orders, and one could recall all the role that the Roman-Germanic principle of fidelity also played in medieval society. In it, however, there were also some forms of sacralization of the empire (especially in relation to the Hohenstaufen), although they encountered a limit due to the dualism, non-existent in Japan, thanks to its religion, between the imperial principle and the Catholic Church in the its hegemonistic claims (hence also the antithesis between Guelphs and Ghibellines).

Therefore, it would not be rash to say that if the modern European has been able to feel foreign and "exotic" some of the aspects of the Japanese model, of which we have spoken, this is not only due to a difference of ethno-cultural areas; in the most essential aspect, this is instead due, to a large extent, to the fact that the European, following the secularization of the type of civilization, especially in the political and aristocratic idea, has estranged himself from traditional forms that he too had previously own.

— Evola

X. It is interesting, in this context, that to bushido doctrines and disciplines such as that of Zen, which is an esoteric school of Buddhism, arrived in Japan through China. Precisely in this school it was precisely the postulation of an internal, even initiatory, counterpart for multiple activities: not only for the "martial arts" (in this regard, the samurai naturally entering the forefront), but also for crafts, for real arts, for fighting and so on. 

The essential view was that external mastery should not be the result of a mere forced technical training but of an internal, in a certain sense super-individual, fulfilment. All this for a general picture of the Japanese traditionalist. In the references given up to now, everything that is connected to particular cultural and national historical forms can be separated from what can be valid in and of itself as a traditional model. Precisely in this school it was precisely the postulation of an internal, even initiatory, counterpart for multiple activities: not only for the "martial arts" (in this regard, the samurai naturally entering the forefront), but also for crafts, for real arts, for fighting and so on. 

The essential view was that external mastery should not be the result of a mere forced technical training but of an internal, in a certain sense super-individual, fulfilment. All this for a general picture of the Japanese traditionalist.
In the references given up to now, everything that is connected to particular cultural and national historical forms can be separated from what can be valid in and of itself as a traditional model.

— Evola