(Author’s note: it’s entirely up to you what you read into this).
The difficulties of our age, the Age of Iron (Age of Kali, or other, as it were) have presented themselves, and we ourselves have been found wanting. Henceforth, it is understood universally that a systemization of our understanding of what must be done from today onward is necessary to end our present malaise. Thusly, the ideology of Aryan Monstergirl Futurism shall be codified, and emanate forth from my writings here.
To begin the explication of this ideology, its prioristic assumptions must be grasped. Our first source for the nature of the political, metapolitical, metaphysical, and metaphorical struggle within which we find our species, tribe, and nations is Evola’s esoteric history tome, “Revolt against the Modern World.” The knowledge garnered here gives us further insight into the Monstergirl Encyclopedia, a work that complements Evola’s understanding of the world. Because of its adherence to essentially Evolian priors, the Monstergirl Encyclopedia (hereafter referred to as “MGE” or “the MGE”) is considered a primary, or canon, source for ideological information. Other sources, such as the vaunted “monstergirl quest” or “Monsutā Musume no Iru Nichijō” are considered ancillary and useful only to the point at which they enhance discourse.
To this end, we identified several important areas of synchronicity between Evola and the MGE. Primarily, their recognition of the placement of men and women in seperate races, and a female’s metaphysical dependency upon her mate for caste and sustenance. Furthermore, the degenerative effects of lunar, nocturnal, aphroditic, and poseidic influences receive attention in both works. Put in short form, the setting in which the MGE takes place is undergoing a sort of slow rolling death similar to a Kali Yuga, due entirely to the aphroditic influences of a succubus which overturned the solar influences of the chief god. The monstergirls themselves, despite their inherent “sterility” insofar as propagating the species is concerned, do form a sort of separate category from men and receive spiritual nourishment according to their mate’s status within the metaphysical hierarchy. In essence, they are mimicking the manner by which a man’s caste confers itself onto his wife. This synchronicity results in a our ability to utilize certain portions of the MGE to formulate what we would call a “2D Ideal,” despite the inherent problems of the MGE setting. The primary problem – the inability of monstergirls to produce viable male offspring in appreciable numbers – compares quite favorably to the problems with regular human women, the first of which being that they produce viable male offspring and divorce their mates at around the same percentage.
Recognizing the monstergirl as being, in some senses, superior to the Kali Yuga and its effects on the female “race” we present her as a model and an ideal. Our ultimate end materializes as a hegelian synthesis between “reality” and the “2D” or “2.5D.” It is to this end that all our efforts coalesce and the mobilization of the waifuist aims to reach. However, while Kenko’s work is certainly inspired in some sense, it cannot be considered perfect nor infallible. It must be read through to understand the essence of what is being said, rather than what is literalistically presented. The MGE waifu often takes the form of a partner which aggressively pursues her husband, inverting the traditional atlantean pair bonding methods which have endured in Indo-European man for eons. While the inversion places initiative in the hands of the traditionally passive feminine element, it is necessary for a waifu to force her husband to improve to the traditional ideal. That, in our decadent and degenerate age, requires initiative and power.
Within this framework, a metaphysical hierarchy of monstergirl waifus crystalizes, and while the placement of waifus within this hierarchy is of extraordinary use, especially in determining their value to create or stimulate patricate virtue, that is a subject for the future. While the hierarchy of monstergirls endures as a great subject of debate among the highest levels of esoteric sperg academia, it should suffice our reader for the moment to understand that the waifu’s place on the hierarchy depends on her association with aforementioned degenerative elements, ability to inculcate femininity in herself or the traditional aryan state of being in her husband, and synchronicity with the traditional ideal of masculine solar virtue. These principles comprise the basics of esoteric waifuism or Aryan/Evolian Monstergirl Futurism.