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Thread: Against the Neo-Pagans - The Misunderstandings of the New "Paganism" (Evola, 1942)

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    Lightbulb Against the Neo-Pagans - The Misunderstandings of the New "Paganism" (Evola, 1942)

    Traditionalist Julius Evola's essay on the problems of Neo-Paganism.
    Against the Neo-Pagans
    Extract from "Grundrisse" (1942) by Julius Evola

    The Misunderstandings of the New "Paganism"


    It is perhaps appropriate to point out the misunderstandings that are current at the moment in some radical circles, who believe that a solution lies in the direction of a new paganism. This misunderstanding is already visible in the use of terms such as "pagan" and "pagandom". I myself, having used these expressions as slogans in a book that was published in Italy in 1928, and in Germany in 1934, have cause for sincere regrets.

    Certainly the word for pagan or heathen, paganus, appears in some ancient Latin writers such as Livy without an especially negative tone. But this does not alter the fact that with the arrival of the new faith, the word paganus became a decidedly disparaging expression, as used in early Christian apologetics. It derives from pagus, meaning a small town or village, so that paganus refers to the peasant way of thinking: an uncultured, primitive, and superstitious way. In order to promote and glorify the new faith, the apologists had the bad habit of elevating themselves through the denigration of other faiths. There was often a conscious and often systematic disparagement and misrepresentation of almost all the earlier traditions, doctrines, and religions, which were grouped under the contemptuous blanket-term of paganism or heathendom. To this end, the apologists obviously made a premeditated effort to highlight those aspects of the pre-Christian religions and traditions that lacked any normal or primordial character, but were clearly forms that had fallen into decay. Such a polemical procedure lead, in particular, to the characterization of whatever had preceded Christendom, and was hence non-Christian, as necessarily anti-Christian.

    One should consider, then, that "paganism" is a fundamentally tendentious and artificial concept that scarcely corresponds to the historical reality of what the pre-Christian world always was in its normal manifestations, apart from a few decadent elements and aspects that derived from the degenerate remains of older cultures.

    Once we are clear about this, we come today to a paradoxical realization: that this imaginary paganism that never existed, but was invented by Christian apologists, is now serving as the starting-point for certain so-called pagan circles, and is thus threatening for the first time in history to become a reality--no more and no less than that.

    What are the main traits of today's pagan outlook, as its own apologists believe and declare them to be? The primary one is the imprisonment in Nature. All transcendence is totally unknown to the pagan view of life: it remains stuck in a mixture of Spirit and Nature, in an ambiguous unity of Body and Soul. There is nothing to its religion but a superstitious deification of natural phenomena, or of tribal energies promoted to the status of minor gods. Out of this there arises first of all a blood- and soil-bound particularism. Next comes a rejection of the values of personality and freedom, and a condition of innocence that is merely that of the natural man, as yet unawakened to any truly supra-natural calling. Beyond this innocence there is only lack of inhibition, "sin," and the pleasure of sinning. In other domains there is nothing but superstition, or a purely profane culture of materialism and fatalism. It is as though only the arrival of Christianity (ignoring certain precursors which are dismissed as insignificant) allowed the world of supra-natural freedom to break through, letting in grace and personality, in contrast to the fatalistic and nature-bound beliefs ascribed to "paganism," bringing with it a catholic ideal (in the etymological sense of universality) and a healthy dualism, which made it possible to subjugate Nature to a higher law, and for the "Spirit" to triumph over the law of flesh, blood, and the false gods.

    These are the main traits of the dominant understanding of paganism, i.e., of everything that does not entail a specifically Christian world-view. Anyone who possesses any direct acquaintance with cultural and religious history, however elementary, can see how incorrect and one-sided this attitude is. Besides, in the early Church Fathers there are often signs of a higher understanding of the symbols, doctrines, and religions of preceding cultures. Here we will give only a sampling.

    What most distinguished the pre-Christian world, in all its normal forms, was not the superstitious divinization of nature, but a symbolic understanding of it, by virtue of which (as I have often emphasized) every phenomenon and every event appeared as the sensible revelation of a supra-sensible world. The pagan understanding of the world and of man was essentially marked by sacred symbolism.

    Moreover, the pagan way of life was absolutely not that of a mindless innocence, nor a natural abandonment to the passions, even if certain forms of it were obviously degenerate. It was already aware of a healthy dualism, which is reflected in its universal religious or metaphysical conceptions. Here we can mention the dualistic warrior-religion of the ancient Iranian Aryans, already discussed and familiar to all; the Hellenistic antithesis between the "two natures," between World and Underworld, or the Nordic one between the race of the Ases and the elementary beings; and lastly the Indo-Aryan contrast between sams'ra, the "stream of forms," and m(o)kthi, "liberation" and "perfection."

    On this basis, all the great pre-Christian cultures shared the striving for a supra-natural freedom, i.e., for the metaphysical perfection of the personality, and they all acknowledged Mysteries and initiations. I have already pointed out that the Mysteries often signified the reconquest of the primordial state, the spirituality of the solar, Hyperborean races, on the foundation of a tradition and a knowledge that were concealed through secrecy and exclusivity from the pollutions of an environment already in decay. We have also seen that in the Eastern lands, the Aryan quality was already associated with a "second birth" achieved through initiation. As for natural innocence as the pagan cult of the body, that is a fairy-tale and not even in evidence among savages, for despite the inner lack of differentiation already mentioned in connection with races "close to nature," these people inhibit and constrict their lives though countless taboos in a way that is often stricter than the morality of the so-called "positive religions." And as for that which seems to the superficial view to embody the prototype of such "innocence," namely the classical ideal, that was no cult of the body: it did not belong on that side of the body-spirit duality, but on the other side. As alreay stated, the classic ideal is that of a Spirit that is so dominant that under certain favorable spiritual conditions it molds Body and Soul to its own image, and thereby achieves a perfect harmony between the inner and the outer.

    Lastly, there is an aspiration away from particularism to be found everywhere in the "pagan" world, to which was due the imperial summons that marked the ascending phase of the Nordic-derived races. Such a summons was often metaphysically enhanced and refined, and appeared as the natural consequence of the expansion of the ancient sacred state-concept; also as the form in which the victorious presence of the "higher world" and the paternal, Olympian principle sought to manifest itself in the world of becoming. In this respect we might recall the old Iranian concept of Empire and of the "King of kings," with its associated doctrine of the hvarenÙ (the "celestial glory" with which the Aryan rulers were endowed), and the Indo-Aryan tradition of the "World-king" or cakravartÓ, etc., right up to the reappearance of these signifiers in the "Olympian" assumptions of the ancient Roman idea of State and Empire. The Roman Empire, too, had its sacred contents, which were systematically misunderstood or undervalued not only by Christendom, but also by the writers of "positive" history. Even the Emperor-cult had the sense of a hierarchical unity at the top of a pantheon, which was a series of separate territorial and ancestral cults belonging to the non-Roman peoples, which were freely respected so long as they kept within their normal boundaries. Finally, concerning the "pagan" unity of the two powers, spiritual and temporal, this was very far from meaning that they were fused As a "solar" race understood it, it expressed the superior rights that must accrue to the spiritual authority at the center of any normal state; thus it was something quite different from the emancipation and "supremacy" of a merely secular state. If we were to make similar amendments in the spirit of true objectivity, the possibilities would be overwhelming.

    Further Misunderstandings Concerning the "Pagan" World-View

    This having been said, there remains the real possibility of transcending certain aspects of Christianity. But one must be quite clear: the Latin term "transcendere" means literally leaving something behind as one rises upwards, and not downwards! It is worth repeating that the principal thing is not the rejection of Christianity: it is not a matter of showing the same incomprehension towards it as Christianity itself has shown, and largely continues to show, towards ancient paganism. It would rather be a matter of completing Christianity by means of a higher and an older heritage, eliminating some of its aspects and emphasizing other, more important ones, in which this faith does not necessarily contradict the universal concepts of pre-Christian spirituality.

    This, alas, is not the path taken by the radical circles we have mentioned. Many of these neo-pagans seem to have fallen into a trap deliberately set for them, often ending up by advocating and defending ideas that more or less correspond to that invented, nature-bound, particularistic pagandom, lacking light and transcendence, which was the polemical creation of a Christian misunderstanding of the pre-Christian world, and which is based, at most, on a few scattered elements of that world in its decline and devolution. And as if this were not enough, people often resort to an anti-Catholic polemic which, whatever its political justification, often drags out and adapts the old clichÈs of a purely modern, rationalist and enlightenment type that have been well-used by Liberalism, Democracy, and Freemasonry. This was also the case, to a degree, with H. S. Chamberlain, and it appears again in a certain Italian movement that has been trying to connect racial thinking with the "idealistic" doctrine of immanence.

    There is a general and unmistakable tendency in neo-paganism to create a new, superstitious mysticism, based on the glorification of immanence, of Life and Nature, which is in the sharpest contrast to that Olympian and heroic ideal of the great Aryan cultures of pre-Christian antiquity. It would indicate much more a turning towards the materialistic, maternal, and telluric side, if it did not exhaust itself in foggy and dilettantish philosophizing. To give an example, we might ask what exactly is meant by this "Nature," on which these groups are so keen? It is little use to point out that it is certainly not the Nature that was experienced and recognized by ancient, traditional man, but a rational construct of the French Encyclopedist period. It was the Encyclopedists who, with definitely subversive and revolutionary motives, made up the myth of Nature as "good," wise, and wholesome, in opposition to the rottenness of every human "Culture." Thus we can see that the optimistic nature-myth of Rousseau and the Encyclopedists marches in the same ranks as "natural right," universalism, liberalism, humanitarianism, and the denial of any positive and structured form of sovereignty. Moreover, the myth in question has absolutely no basis in natural history. Every honest scientist knows that there is no room for "Nature" in the framework of his theories, which have as their object the determination of purely abstract equivalences and mathematical relationships. As far as biological research and genetics are concerned, we can already see the disequilibrium that would occur the moment one held certain laws to be final, when they only apply to a partial aspect of reality. What people call "Nature" today has nothing to do with what nature meant to the traditional, solar man, or to the knowledge of it that was accessible to such a man thanks to his Olympian and regal position. There is no sign of this whatever in the advocates of this new mysticism.

    Misunderstandings of more or less the same kind. arise regarding political thought. Paganism is here often used as the synonym for a merely worldly and yet exclusive concept of sovereignty, which turns the relationships upside-down. We have already seen that in the ancient states, the unity of the two powers meant something quite different. It provided the basis for the spiritualization of politics, whereas neo-paganism results in actually politicizing the spiritual, and thereby treading once again the false path of the Gallicans and Jacobins. In contrast, the ancient concept of State and Empire always showed a connection to the Olympian idea.

    What shall we think of the attitude that regards Jewry, Rome, the Catholic Church, Freemasonry, and Communism as more or less one and the same thing, just because their presuppositions differ from the plain thinking of the Folk? The Folk's thinking along these lines threatens to lose itself in the dark, where no differentiation is possible any more. It shows that it has lost the genuine feeling for the hierarchy of values, and that it cannot escape the crippling alternative of destructive internationalism and nationalistic particularism, whereas the traditional understanding of the Empire is superior to both these concepts.

    To restrict ourselves to a single example: Catholic dogmatism actually fulfils a useful preventive role by stopping worldly mysticism and suchlike eruptions from below from passing a certain frontier; it makes a strong dam that protects the area where transcendent knowledge and the genuinely supra-natural and non-human elements reign--or at least where they should reign. One may well criticize the way in which such transcendence and knowledge have been understood in Christianity, but one cannot cross over to a "profane" criticism that seizes on some polemical weapon or other, fantasizes over the supposed Aryan nature of the immanence-doctrine, of "natural religion," the cult of "life," etc., without really losing one's level: in short, one does not thereby attain the world of primordial beginnings, but that of the Counter-Tradition or the telluric and primitive modes of being. This would in fact be the very best way of re-converting those people with the best "pagan" talents to Catholicism!

    One must be wary of falling into the misunderstandings and errors that we have mentioned, which basically serve only to defend the common enemy. One must try to develop the capacity to place oneself at that level where didactic confusion cannot reach, and where all dilettantism and arbitrary intellectual activity are excluded; where one resists energetically every influence from confused, passionate desires and from the aggressive pleasure in polemics; where, finally and fundamentally, nothing counts but the precise, strict, objective knowledge of the spirit of the Primordial Tradition.
    Your thoughts?

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    Extra ecclesiam nulla salus.
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    Celsus had a good rebuttal to the Christian critics of the traditional, established religions of the Roman Empire:

    Silly as they are, one finds then standing next to a statue of Zeus or Apollo or some other god and shouting: "See here: I blaspheme it and strike it, but it is powerless against me for I am a Christian!" Does this good Christian fellow not see that I might do the same without fear of reprisal from his god? And further: those who do stand next to your little god are hardly secure! You are banished from land and sea, bound and punished for your devotion to your god and taken away to be crucified. Where then is your god's vengeance on his persecutors? Protection indeed!

    Catholicism/Christianity IS a pagan religion despite what its followers say, i.e. that it's the culmination of the tribal religion of the ancient Hebrews. There's nothing monotheistic about it despite the centuries of apologetics; most of what is passed of as Christian belief derives from pre-Christian, "pagan," belief systems.

    I've made a study of the religious writings of the Jews in some detail; wherein does their Torah allude to a trinity? A son of Yahweh who's supposed to die for the sins of the world? Etc. It's all something that emerged from the fantastic imagination of men like Paul, himself a Hellenized Jew (and an apostate in some of the Jewish chronicles that I've read).
    'Militia est vita hominis super terram [The life of man upon earth is a warfare] (Job 7:1).'

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    This has nothing to do with the article...(Which I'm sure you've read)
    please leave the "My God can beat up your God" BS elsewhere

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    Quote Originally Posted by Elessar View Post
    This has nothing to do with the article...(Which I'm sure you've read)
    please leave the "My God can beat up your God" BS elsewhere
    I did actually. imo the gist of the article is that pagans were/are a bunch of superstitious rubes who got it all wrong for "misunderstanding" Christianity. Certain of the values of pre-Christian antiquity were appropriated by the Christians, i.e. they took what they wanted and more or less resigned the rest to the ash-heap.

    I've seen the same train of apologetics before: the pagans arrived at some truth but without the guiding hand of Christian Tradition these pagan truths have no intrinsic value.
    'Militia est vita hominis super terram [The life of man upon earth is a warfare] (Job 7:1).'

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    I think the greatest superstition is the ghost in the fleshrobot dichotomy.

    It is purely based on some sort of 'scripture' it has no resemblance in nature.

    There are different degrees of density from the spirit, via the soul, to the energy-body to the material body.

    If that were not so, the body would only follow material laws, which it demonstrably does not.

    This 'brainchild' of christianity is a corrupted version of the truth.

    the author sets that from the beginning of the shining ultimate wisdom whereas it is just a dumbed down version of the truth. Thus his worldview is just that of a corrupted book , the bible, and is not nature nor clear selfobservation.

    That man is a crass materialist which he shows stems from christianity. Materialism is superstition and christianity is the religion thereof.

    He looks from the point of view of christianity at paganism. He has a certain set of terms derived from a book and looks with this terms upon the world. What does not fit in this set of terms is superstition or imagination.

    To verify the system of paganism as wrong he should be testing it, that trying to find a connection and communication of nature spirits, but he would be way to afraid of doing so. As he is a slave of christian dogmata which would be a 'sin' to violate he is acting out of fear. Basically he is rationalizing his fears and using materialist points of view to defend his christianity.

    Dualism is a simplicistic way of looking at things. Pagan had a tripartite worldview but that only as the underlying principle of the deepest truth. the elements of the world are much richer.

    The tripartite nature applies only to the highest form of beings, any step further down increases the multifacededness. (though you find the tripartite nature in everything the world as such goes much further than that).

    He obviously is bound by the sexual-moral of the bible (or catholic church), pagan for sure did not have a moral code like the semitic tribes. They were in tune and lived with nature and therefore were morally and ethically much healthier than a culture which did not have this connection.

    Christianity was always out of tune with nature, esp. a nature as in our homelands. It is coming from a harsh environment with big swathes of desert. It therefore a religion based on a fight against a nature to cut a living out of it. Europeans always had an abundance to deal with therefore they lived in a rich environment, therefore paganism was always in tune with nature.

    Slowly the times are turning and people start to see the spirit, the soul the energy the living in everything.

    We are turning back to our forefathers (and esp foremothers) wisdom. It is a long and arduous way but the western civiliazation has turned around and walks in this direction.

    The religion of the future will be some sort of paganism which lives in tune with nature and respects it and is using it carefully and in the right way.

    Christianity has nothing to offer in this way. (I don't deny the existence of a christ-figure ((in heathenism it is Baldur, in other religions it is a sun-god))).

    At one point paganism will offer a way for christians to change their beliefs toward the new religion.
    weel nich will dieken dej mot wieken

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    Also the author judges paganism by it's adherence.

    In return you could judge christianity by it's followers.

    In both circumstances you would get wrong results.
    weel nich will dieken dej mot wieken

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    Evola gets it right when he says that paganism is based upon sacred symbolism but the he doesn't seem to get it that Christianity is based upon symbolism as well (i.e. JC is an anthropic representative of the sun with twelve followers who represent the zodiacal symbols, etc.)- the Christians get it all wrong when they insist that their symbols are real when the symbols of other confessions are in error or, at best, require Christian revelation to perfect and complete them.
    'Militia est vita hominis super terram [The life of man upon earth is a warfare] (Job 7:1).'

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    Quote Originally Posted by Ocko View Post
    Also the author judges paganism by it's adherence.

    In return you could judge christianity by it's followers.

    In both circumstances you would get wrong results.
    The funny thing is Evola was a bit of an eclectic himself. His interests ran the gamut of metaphysical topics- Gnosticism, Hermeticism, Taoism, etc. He was more of a radical traditionalist like de Benoist than a supporter of Catholicism/Christianity.
    'Militia est vita hominis super terram [The life of man upon earth is a warfare] (Job 7:1).'

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    After you read the letter of Pope Gregory I to the Abbot Mellitus you know how christians corrupted pagan lifestyle and insights.

    There is nothing 'holy' about that corruption.
    weel nich will dieken dej mot wieken

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    'Militia est vita hominis super terram [The life of man upon earth is a warfare] (Job 7:1).'

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