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Thread: American "Civilization" [by Julius Evola]

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    Post Re: Evola's Revolt Against the Modern World

    I actually bought Revolt against the modern world like a month ago. I didnt know then that the book was so great in the minds of european nationalists, I just thougt the subject was interesting.

    I have started reading the book, look forward to finishing it.
    "I have reached these lands but newly
    From an ultimate dim Thule
    From a wild weird clime, that lieth, sublime,
    Out of SPACE — out of TIME
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    Edgar Allan Poe


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    Senior Member ogenoct's Avatar
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    United Europe: The Spiritual Prerequisite. Evola/Nietzsche

    http://www.oswaldmosley.com/people/evola.html

    United Europe: The Spiritual Prerequisite
    by Julius Evola (1898-1974)



    The first political step in forging a united Europe would be the withdrawal of all European governments from the United Nations, a hypocritical organisation if there ever was.

    The ground for a European initiative must be carefully prepared; but the problems of concrete political tactics fall outside the scope of this essay. Here we can only point to what we believe must be the form and the spiritual and doctrinal basis of united Europe.

    'Federalist' and 'associative' solutions, economic and military co-operation— these are all the manifestation of presuppositions about the organic character of Europe (or the lack of it). The condition of a truly European entity must be the binding force of an idea and tradition with which Europe is irrevocably linked. Some argue that the nation state, being not divinely ordained but the creation of determined groups successfully rising to a historical challenge, is a model for the merging European nation. According to this view the spiritual precondition for a united Europe exists in the myth of a common destiny defended by the 'national revolutionary' groups of Europe. This view is inadequate. The birth of the European nations was largely the work of dynasties representing a tradition of loyalty to a particular crown. In any case, the factors which created the European nations have been the very ones which have maintained European disunity from the Hundred Years War to the present day.

    Among those who possess a spiritual and traditional understanding of Europe we can distinguish between those who believe in an Imperium of the kind referred to above, and those who talk of Europe as a nation. The concept of nationhood is in my opinion inappropriate. The notion of European unity is spiritual and supranational. Homeland nation, ethnic group subsist at an essentially naturalistic 'physical' level. Europe (Europa una) should be something more than this. The old nationalisms and resentments are only grafted onto Europe when a particular national domination is imposed by one nation upon the rest of Europe. The European Imperium will belong to a higher order than the parts which compose it, and to be European should be conceived as being something qualitatively different from being Italian, Prussian, Basque, Finnish, Scottish or Hungarian, something which appeals to a different aspect of our character. A European nation implies the levelling and cancelling of all 'rival' nations in or beyond Europe.

    So far as 'European culture' is concerned it is these days the stamping-ground of the pragmatic European, the liberal, humanist intellectual. His 'European culture' is an appendage of 'democracy' and the 'Free World'. In this sense 'culture' is the stock-in-trade of the so-called 'aristocrat of thought', in reality the clothing of the parvenu, his badge of success. A genuine aristocracy of the intellect would not in any case be adequate for the task in hand; the re-animation of the European will and the sustaining of a revolutionary elite who could make this a political possibility. What is more, every time that we try to give the notion of 'European culture' concrete significance, we seem to run up against innumerable 'interpretations' which leave us with nothing conclusive at all. Everyone has their own idea about what European culture is and many Europeans feel reticent or even guilty about championing it and so the parvenus can speculate to their hearts' content in the reviews and colour supplements about all the latest developments in this or that field of art in such a way that 'culture' becomes entirely divorced from the 'serious world', from what matters. Ironically, much of what the defenders of culture admire plays a major role in helping to bring about a spiritual crisis and lack of confidence in European culture.

    The 'Westernisation' of the world has meant that this decomposition extends across the world—thus Europe, from illuminism to communism has become the breeding ground of the very forces which work to destroy everything which is specifically European.

    We must create a 'unity of fighters'. That is a pre-requisite. To set a vision of the world and of Europe aside as 'irrelevant' would be to sink into the morass of political partisan politics, a cynical affair without identity, without spiritual meaning. A united Europe, without a communal spiritual identity and sense of direction would become just one more power bloc. In what way would such a United States of Europe be spiritually distinct from the United States of America or China or be anything nobler than the organisation of African Unity? Europe must not be a stage towards the Westernisation of the world but a move against it, in fact a revolt against the modern world in favour of what is nobler, higher, more truly human.

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    Evola: Heathen Imperialism/America/Leadership/ Hitler/Secret Societies/ Race

    http://thompkins_cariou.tripod.com/id27.html

    Heathen Imperialism


    We present below some translated excerpts from Evola's book 'Imperialismo Pagano' and its German version, 'Heidnischer Imperialismus'. Chapter One bears the same title in both: 'We, the Anti-Europeans'. It is divided into various subsections: in both versions, the first subsection is called 'European Decadence', and here the parts deleted in Heidnischer Imperialismus' are indicated in italics, the parts added to 'Heidnischer Imperialismus' are indicated in boldface, and variants are indicated in brackets. The second subsection is called 'Fascism as Anti-Europe' in the original and 'The New Symbol' in the German version; here the variants are so numerous and remarkable that the two versions will be found one after the other.




    'Imperialismo Pagano' was published in 1928, a few months before the conclusion of the Lateran Treaties between the Italian state and the Catholic Church of February 1929. As summed up by the preface writer of the latest edition of 'Imperialismo Pagano' (Mediterranee, 2004): "[This] pamphlet of Julius Evola, which summarises and combines several articles which first appeared in 1926-27, was originally intended as a warning to Fascism regarding this event (i.e., the Lateran Treaties - ed.) which, in the author's view, threatened to clip the wings of the imperial potentialities of the Mussolinian Regime. It was not merely a personal appeal, but recapitulated the positions of a highly heterogeneous esoteric and pagan world which had gathered around the UR Group's initiative and which, in the Treaties, saw the disappearance of any hope of the possible Fascist affirmation in Fascist Italy of spiritualities at variance with the Christian and specifically Catholic hegemony. It is in this context that this work must be understood, but also as an explicit challenge to the Duce and to all "Fascists worth of the name", explicitly written by Evola "in the form of a call to arms". It is thus an extremely polemical essay, which openly faces the problems, written in as drastic and intransigent a style as is possible to a man in his thirties for whom "Fascism was not enough", as he wrote two years later in the review La Torre. This is a work which carries out rigorous criticism on the logical, political, philosophical and religious planes, of all those values, all those conditions, all those myths which, according to Evola, were hindering Fascism and its will to renew the nation and the state, its wanting to be 'imperial': on one hand democracy, liberalism, communism, a misunderstood Europeanism and Occidentalism; on the other hand, Christianity (not solely Catholicism) as 'official religion'".



    The publication of 'Imperialismo Pagano' sparked off such violent controversies that Evola, who collaborated at that time with Fascist official reviews, was more or less reduced to silence for a few years, until 1933, when a German translation of this work, revised and adapted, was published. In 1959, Julius Evola officially opposed the republication of 'Imperialismo Pagano' in an article published in the magazine 'L'Italiano'; until his death in 1974, he never changed his mind about this and repeated his opposition to it. He explained himself in his autobiography, 'Il Cammino del Cinabro'. The explanation is not very convincing. As a matter of fact, there is not a single idea set out in 'Imperialismo Pagano' which cannot be found again in his later works, from 'Maschera e Volto dello Spiritualismo contemporaneo' ('Mask and Face of Contemporary Spiritualism') (1932) to 'Revolt Against the Modern World' (1934), 'Men Among the Ruins' (1953) and 'Riding the Tiger' (1961) and even, as far as the criticism against Fascism and National-Socialism is concerned, in the various editions of 'Fascism as Seen from the Right' (1964-1970).



    From what we can gather from a reply written by Evola in the name of the Ur&Krur editorship to accusations levelled against the writings of this group by the review Ignis, the fact is that 'Imperialismo Pagano' was meant to be, among other things, a 'psychic operation' on Fascism.



    WE, THE ANTI-EUROPEANS



    European Decadence



    Western civilisation needs a complete overhaul or it will fall apart one day or another.



    It has realised the most complete perversion of any rational order of things.



    Reign of matter, of gold, of machine, of number, it no longer possesses breath, or liberty, or light.



    The West has lost the sense of command and obedience.



    It has lost the sense of Action and of Contemplation.



    It has lost the sense of hierarchy, of spiritual power, of man-Gods.



    It no longer knows nature. It is no longer, for Western man, a living body made of symbols, of Gods and ritual gestures - ["a splendid cosmos" instead of "a harmony, a cosmos" ] a harmony, a cosmos, in which man moves freely, like a "microcosm within the macrocosm": it has on the contrary decayed to an opaque and fatal exteriority, the mystery of which profane sciences seek to ignore by means of their little laws and their little hypotheses.



    The West no longer knows Wisdom: it no longer knows the majestic silence of those who have mastered themselves, the bright calm of the seers, the superb solar reality of those in whom the idea has become blood, life and power. Wisdom has been supplanted by the rhetoric of 'philosophy' and 'culture', the reign of teachers, of journalists, of sportsmen; of plans, of programs and of proclamations. It has succumbed to sentimental, religious, humanitarian contamination, and the race of men of fine words who run around madly exalting 'Becoming' and 'experience', because silence and contemplation frighten them.



    The West no longer knows the state: the state-value, the Imperium, as synthesis of spirituality and royalty, as a way to the 'supraworld', as it shone brightly from ["as known by the great ancient civilisations from" instead of "as it shone brightly from"] China to Egypt, from Persia to Rome and the western Roman Empire, has been overwhelmed by the bourgeois misery of a trust of slaves and traffickers.



    What war is, as a value in itself superior to mere victory or defeat, as that heroic and sacred path to spiritual fulfilment exalted by the god Krishna in the Baghavad Gita ["hence the celestial sojourn of Odin, the Valhalla, is the privilege of the heroes fallen on the battlefield; in Islam, 'sacred war', jihad, is synonymous with 'divine way'; in Aryan India, the warrior is side by side with the ascetic and, in the classic antiquity, mors triumphalis is conceived of as victory over death" instead of "exalted by the god Krishna in the Bhagavad Gita"] - what such a war is, that is what these formidable European 'activists' no longer know, who no longer know warriors but only soldiers, and whom a squabble was enough to terrorise and force back to the rhetoric of humanism and pathos or worse still to that of braggart nationalism and d'Annunzianism ["to the rhetoric of humanism, of pathos and sentimentalism" instead of "to the rhetoric of humanism and pathetism or worse still to that of braggart nationalism and d'Annunzianism"].



    Europe has lost its simplicity, has lost its centrality, has lost its life. The democratic evil ["The democratic evil and the Semitic poison" instead of "The democratic evil"] corrodes it throughout, from its roots to its flowers such as law, sciences, and speculative thought. Leaders - beings who distinguish themselves, not by violence, by their gold ["by the thirst for lucre" instead of "by their gold"], the ability of exploiters of slaves, but, on the contrary, by their irreducible qualities of life ["by unwavering and transcendent qualities of life" instead of "by their irreducible qualities of life "], there are none. Europe is a big insignificant body, sweating and restless because of an anxiety that no one dares to express ["possessed and shattered by an anxiety which no one dares to express" instead of "sweating and restless because of an anxiety that no one dares to express"], whose blood is gold, whose flesh is machines, factories and arms, whose brain is a newspaper page - a great body tossing and turning ["a shapeless body which tosses restlessly" instead of "a great body tossing and turning"], driven by obscure and unpredictable forces, which crushes implacably anyone who tries to oppose it or merely to avoid its shackles.



    All this the praised Western 'civilisation' has been able to do. This is the vaunted result of the superstition of 'Progress' - beyond the Roman imperiality (*), beyond the ancient East, beyond the great Ocean ["beyond the Roman imperiality, the Dorian Hellade and all the other exemplary forms of the great Aryan primordial civilisations" instead of "beyond the Roman imperiality, beyond the ancient East, beyond the great Ocean"].



    And the noose tightens everyday around those who are still capable of the great loathing and the great rebellion.



    Fascism as Anti-Europe ['Imperialismo Pagano']



    Can Fascism be the principle of an anti-European restoration?



    Is Fascism capable today of the level of awareness necessary for such a task?



    Fascism arose from below, from confused needs and brutal forces unleashed by the European war. Fascism has fed on compromises, rhetoric, and the petty ambitions of petty people. The state organisation which it has created is often uncertain, awkward, violent, not free, not devoid of ambiguities.



    Nevertheless, if we look around us today, after the decline of the two states - Russia and Germany - which had preserved remnants of hierarchical values, however distorted and materialised, we in the West find that Fascism is our only ground for hope.



    For better or worse, Fascism has developed a body. But this body is still lacking a soul; and this soul - and the superior act which can justify it, complete it, make it really stand up as a principle against all of Europe - this soul, as we have said elsewhere, can only achieve this if Fascism, by means of a radical, profound, and absolute upheaval, a new leap forward precisely in the opposite direction to that of the 'normalisation' and embourgeoisement which is beginning to pervade it today, manages to resurrect a distinct order of meta-economic and meta-political values.



    But this must not create misunderstandings. Fascism has essentially grown on youthful, resolute forces, ready for everything, immune to doctrinal abstractions, immune to the evil of 'culture'. This is the living core of Fascism, and those who today start to worry about a 'philosophy of fascism' and a 'Fascist culture' are themselves symptoms of decadence, or at least of a deviation from the direction in which Fascism must move in order to presage something really new, a true revolution, as opposed to those of which one says ironically: "plus ça change, plus c'est la même chose".



    No. Fascism must remain anti-philosophical, resolutely and bluntly so. And, beyond this, reasserting its purest force, it must sweep away the filthy encrustation of rhetoric, sentimentalisms, moralisms, and hypocritical religiosity with which the West has obscured and humanised everything. There is a necessity for someone - albeit a barbarian - finally to break into the temple in order to drive out as corrupters all those who in 'civilised' Europe have succeeded in monopolising 'Spirit', Good and Evil, Science, and the Divine, and have declared themselves to be their propagators, while, in truth, they only know matter and what words, fear, and superstition have layered over matter.



    To all this must be said: 'Enough!', so that some men at least can recover the long roads, the long danger, the long gaze, and the long silence; so that the wind of the open sea can blow - the wind of the MEDITERRANEAN TRADITION - to reawaken the enchained people of the West.



    Anti-philosophy, anti-sentiment, anti-literature, anti-religion: this is the premise. Enough! That is what must be said to aestheticisms and idealisms: enough to the thirst of the soul which creates for itself a Semitic God to be adored and implored; enough of the need which binds beggarly men in mutual dependence in the name of the consistency which each of them lacks.



    To pass beyond and above all this with purified powers, which, then, will have to meet a task which transcends 'politics', transcends social concern, and which must ignore the clamorous gesture and superficial resonancy, the materialistic force which vibrates on things and people and no longer serves a goal.



    We, in Italy, must create, in silence, though a harsh discipline, inflexible self-control, seriousness, and simplicity, with the brisk and eager effort of individuals, an elite in which Wisdom, this virtus of which one cannot speak, which rises in the hermetic and Pythagorean silence, which emerges flourishing from the domain of the senses and the soul, and does not express itself by arguments and books but through actions of power, comes to life again.



    We must reawaken to a renewed, spiritualised, acrid sensation of the world, not as a philosophical concept but as something which vibrates in the rhythm of our blood itself: the sensation of the world as power, as the agile and free rhythmic dance of Shiva; the sensation of the world as a sacrificial act (Veda). This sensation will create strong, hard, active, solar, Mediterranean beings, beings made up of force and force alone, open to this sense of freedom and greatness, to this cosmic breathing of which the 'dead' have stammered much but understood little.



    Against profane, democratic, and material science, always relative and conditioned, slave to incomprehensible phenomena and laws, mute with regard to the profound reality of man, we must reawaken - in this elite - the sacred, inner, secret, creative science of initiations, the science of self-fulfilment and self-dignification, the science which leads to the occult forces which govern our organism and creates domination over them, so that, not as myth but as the most positive of realities, men are born again as beings stronger than the laws of the body and the conditions of space and time.



    Then leaders, a race of leaders, shall have come into being. Invisible leaders who do not chatter and parade themselves, but act irresistibly and can do everything. Then, a centre will exist in Europe - in this Europe without centre.



    It is an absolute mistake to address the problem of hierarchy in any other way than as the problem of the creation of leaders, a wholly individual and internal problem. Hierarchy exists only when there is a leader and not vice versa.



    It is an absolute mistake to imagine that the empire can be built on the basis of economic, military, industrial, or even 'ideal' factors. The Imperium, according to the Iranian and Roman conception, is something transcendent, and it can only be attained by those who have the power to transcend the lives of petty men and their appetites, their national prides, their 'values', and their Gods.



    This the ancients understood when they deified their emperors, when they joined together royal dignity and spiritual dignity. Will the young barbarians who have dared to re-evoke the Eagle and the Fasces understand it? Will they understand that there is no other alternative, that this is the only condition by which their 'revolution' can be not just a petty contingent event in an unimportant nation but the germ of the return of Rome to the world, the first light in the thick fog of European decadence and the principle of a true restoration?



    The New Symbol ['Heidnischer Imperialismus']



    Are liberation and renewal still possible in this crepuscular world?



    Is Europe capable today of the level of awareness necessary for such a task?



    Let us not be mistaken: it is only after having understood the magnitude of the task that we will be able to act. The threatening reality of a destructive spiritual process, whose roots originate almost in the ground of prehistory, whose culminating phases coincide with those which contemporary men exalt as their essential civilisational values, and whose influences now manifest themselves in all fields of thought and action, must be acknowledged.



    This is not a matter of compromises or adaptations. The power of a new Middle Ages is needed - a revolt, interior as well as exterior, of a barbaric purity. Philosophy, 'culture', everyday politics: nothing of all this. It is not a matter of turning on the other side of this bed of agony. It is a matter of finally waking up, and getting up.



    There are still, here and there, men in whom live memories of an ancient nobility, who as individuals are ill-at-ease and feel the need to react, sometimes in this cultural domain, sometimes in that. Before it is too late, what must be recalled to the consciousness of these scattered men is the heights, beyond all the limits and private interests which currently exhaust their strength. Implacable action must ensure that their purest strength emerges, indomitable, ready to shatter the filthy encrustation of rhetoric, sentimentalism, moralism, and hypocritical religiosity with which the West has covered and humanised everything.



    The one who enters the temple, however much of a barbarian he may be, has the unquestionable duty to drive out as corrupters all those who in 'civilised' Europe have succeeded in monopolising 'Spirit', Good and Evil, Science, and the Divine, and have exploited their monopoly by declaring themselves to be their propagators, while, in truth, they only know matter and what words, fear, and superstition have layered over matter.



    To all this must be said: "Enough!", so that some men at least can recover the long roads, the long danger, the long gaze, and the long silence; so that the wind of the open sea can blow again - the wind of the Nordic primordial tradition - to reawaken the sleepers of the West.



    Anti-philosophy, anti-humanitarianism, anti-literature, anti-'religion', this is the premise. Enough! That is what must be said to aestheticisms and idealisms; enough! To the thirst of the soul which creates for itself a Semitic God to be adored and implored; enough of the need which binds beggarly men in mutual dependence in the name of the consistency which each of them lacks.



    We must pass beyond and above all this, with purified forces, which, then, will have to meet a task which transcends 'politics', which transcends the social prejudice, and which must ignore the clamorous gesture and the superficial resonancy, the materialistic force which vibrates on things and people and no longer serves a goal.



    In silence, through a hard discipline, a self-possession and a self-overcoming, we must create with a tenacious and eager effort of individuals an elite, in which the 'solar' Wisdom lives again: this virtus which is inexpressible, which rises from the depths of the senses and of the soul and which does not express itself by arguments and books but by creative acts.



    We must reawaken to a renewed, spiritualised and austere sensation of the world, not as a philosophic concept, but as something which vibrates in our blood itself: to the sensation of the world as power, to the sensation of the world as rhythm, to the sensation of the world as a sacrificial act. This sensation will create strong, hard, active, solar, Mediterranean beings, beings made up of force and force alone, open to this sense of freedom and greatness, to this cosmic breathing of which the 'dead' have stammered much but perceived little.



    Against profane, democratic and material science, always relative and conditioned, slave to incomprehensible phenomena and laws, deaf to the most profound reality of man, we must reawaken - in this elite - the sacred, inner, secret and creative science, the science of self-fulfilment and 'self-dignification', the science which leads to the occult forces which govern our organism and joins together with the invisible roots of race and things themselves, and which creates domination over these forces; so that, not as a myth, but as the most positive of realities, men are born again, as beings who no longer belong to 'life', but, now, to the 'more-than-life', and are capable of transcendent actions.



    Then there will be leaders, a race of leaders. Invisible leaders who do not speak and do not show themselves, but whose action does not experience resistance and who can do everything. Then, a centre will exist in the West - in the West without centre. It is a total mistake to think that we can achieve renewal if a hierarchy is not re-established, that is to say, if we do not place a higher law, a superior order, which can find confirmation only in the living reality of the leaders, above inferior forms, linked to earth and matter, to man and human.



    It is also an absolute mistake to believe that the state can be anything other than a civitas diaboli if it does not resurrect itself as Imperium, and it is also a mistake to want to build the Imperium on the basis of economic, military, industrial or even 'intellectual' or nationalist factors. The Imperium, according to the primordial conception rooted in Tradition, is something transcendent, and it can only be attained by those who have the power to transcend the lives of petty men and their appetites, their sentimentalisms, their national prides, their 'values', and their Gods.



    This the ancients understood, when, at the peak of their hierarchy, they venerated beings in whom the royal nature combined with the sacral, in whom temporal power was permeated with the spiritual authority of natures 'no longer human', bearers of a secret and invincible force of 'victory' and of 'fortune'; when a sort of 'sacred war' lived in any war, something universal, something overwhelming, which addressed and organised everything with the purity and inevitability of the great of forces of nature.



    Will those who still can or still want to put up a resistance understand this? Will they understand that there is no other alternative? That there is no other spirit which, be it in other forms and in other figures, must be re-awakened? That this is the only condition through which their 'revolution' can be anything more than a trivial contingent event in a single nation, can become a universal concept, a first ray of light in the thick fog of the 'dark age' - of the Western kali-yuga, and the principle of the true restoration, of the only possible recovery?



    Julius EVOLA



    * Undoubtedly, the word 'Imperialism' today makes us think of a policy of extending one's rule over foreign countries in an aggressive and cruel manner, essentially in the name of economic interests, and, indeed, this is the basis for any modern imperialism, from that of Spain to that of Britain. The building of the latter, as shown by Evola and others, is largely due to the decision of Judaism to use Great Britain, at some point of history, to achieve its ultimate goal as set out by IHVH. The devotees of this deity seem to have found in the last few decades, across the Atlantic, a new organism on which to live parasitically and to instrumentalise to this end: "All the wealth of the world must belong to you" - "They (all the peoples) must serve you" - "You will devour all the peoples that IHVH, your God, will deliver to you".



    Now, to mix up this grotesque demonic parody of empire with the Imperium is a great mistake, made, as a matter of fact, by most people nowadays, and plays perfectly into the hands of the forces of subversion. To show what differentiates the Imperium from its modern parody would not be difficult. There are plenty of historical examples, some very concrete, which demonstrate that the latter, in which everything is drowned in a Machiavellian manner in the pseudo-principle of egalitarianism, is only the shadow of the Imperium, which asserts the sacrality of the hierarchical and aristocratic principle. Here, however, our point is simply to draw the reader's attention to the advantage of using the word 'Imperiality' instead of 'Imperialism' - which, by the way, the impostors we have just referred to never use in relation to themselves and the monstrous creation they are hired to maintain and to develop - to distinguish the one from the other and thus to win a battle in the war of words which rages today on the cultural and political planes. Incidentally, the word 'Imperialità' ('Imperiality') was removed from the Italian dictionary in the 1970's.


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    The Secret of Degeneration: Evola

    Anyone who has come to reject the rationalist myth of "progress" and the interpretation of history as an unbroken positive development of mankind will find himself gradually drawn towards the world-view that was common to all the great traditional cultures, and which had at its center the memory of a process of degeneration, slow obscuration, or collapse of a higher preceding world. As we penetrate deeper into this new (and old) interpretation, we encounter various problems, foremost among which is the question of the secret of degeneration.
    In its literal sense, this question is by no means a novel one. While contemplating the magnificent remains of cultures whose very name has not even come down to us, but which seem to have conveyed, even in their physical material, a greatness and power that is more than earthly, scarcely anyone has failed to ask themselves questions about the death of cultures, and sensed the inadequacy of the reasons that are usually given to explain it.
    We can thank the Comte de Gobineau for the best and best-known summary of this problem, and also for a masterly criticism of the main hypotheses about it. His solution on the basis of racial thought and racial purity also has a lot of truth in it, but it needs to be expanded by a few observations concerning a higher order of things. For there have been many cases in which a culture has collapsed even when its race has remained pure, as is especially clear in certain groups that have suffered slow, inexorable extinction despite remaining as racially isolated as if they were islands. An example quite close at hand is the case of the Swede and the Dutch. These people are in the same racial condition today as they were two centuries ago, but there is little to be found now of the heroic disposition and the racial awareness that they once possessed.
    Other great cultures seem merely to have remained standing in the condition of mummies: they have long been inwardly dead, so that it takes only the slightest push to knock them down. This was the case, for example, with ancient Peru, that giant solar empire which was annihilated by a few adventurers drawn from the worst rabble of Europe.
    If we look at the secret of degeneration from the exclusively traditional point of view, it becomes even harder to solve it completely. It is then a matter of the division of all cultures into two main types, On the one hand there are the traditional cultures, whose principle is identical and unchangeable, despite all the differences evident on the surface. The axis of these cultures and the summit of their hierarchical order consists of metaphysical, supra-individual powers and actions, which serve to inform and justify everything that is merely human, temporal, subject to becoming and to "history," On the other hand there is "modern culture," which is actually the anti-tradition and which exhausts itself in a construction of purely human and earthly conditions and in the total development of these, in pursuit of a life entirely detached from the "higher world."
    From the standpoint of the latter, the whole of history is degeneration, because it shows the universal decline of earlier cultures of the traditional type, and the decisive and violent rise of a new universal civilization of the "modern" type.
    A double question arises from this.
    First, how was it ever possible for this to come to pass? There is a logical error underlying the whole doctrine of evolution: it is impossible that the higher can emerge from the lower, and the greater from the less. But doesn't a similar difficulty face us in the solution of the doctrine of involution? How is it ever possible for the higher to fall? If we could make do with simple analogies, it would be easy to deal with this question. A healthy man can become sick; a virtuous one can turn to vice. There is a natural law that everyone takes from granted: that every living being starts with birth, growth, and strength, then come old age, weakening, and disintegration. And so forth. But this is just making statements, not explaining, even if we allow that such analogies actually relate to the question posed here.
    Secondly, it is not only a matter of explaining the possibility of the degeneration of a particular cultural world, but also the possibility that the degeneration of one cultural cycle may pass to other peoples and take them down with it. For example, we have not only to explain how the ancient Western reality collapsed, but also have to show the reason why it was possible for "modern" culture to conquer practically the whole world, and why it possessed the power to divert so many peoples from any other type of culture, and to hold sway even where states of a traditional kind seemed to be alive (one need only recall the Aryan East [i.e.- India, Afghanistan to an extent].
    In this respect, it is not enough to say that we are dealing with a purely material and economic conquest. That view seems very superficial, for two reasons. In the first place, a land that is conquered on the material level also experiences, in the long run, influences of a higher kind corresponding to the cultural type of its conqueror. We can state, in fact, that European conquest almost everywhere sows the seeds of "European-ization," i.e., the "modern" rationalist, tradition-hostile, individualistic way of thinking. Secondly, the traditional conception of culture and the state is hierarchical, not dualistic. Its bearers could never subscribe, without severe reservations, to the principles of "Render unto Caesar the things that are Caesar's" and "My kingdom is not of this world." For us, "Tradition" is the victorious and creative presence in the world of that which is "not of this world," i.e., of the Spirit, understood as a power that is mightier than any merely human or material one.
    This is a basic idea of the authentically traditional view of life, which does not permit us to speak with contempt of merely material conquests. On the contrary, the material conquest is the sign, if not of a spiritual victory, at least of a spiritual weakness or a kind of spiritual "retreat" in the cultures that are conquered and lose their independence. Everywhere that the Spirit, regarded as the stronger power, was truly present, it never lacked for means -visible or otherwise -to enable all the opponent's technical and material superiority to be resisted. But this has not happened. It must be concluded, then, that degeneracy was lurking behind the traditional facade of every people that the "modern" world has been able to conquer. The West must then have been the culture in which a crisis that was already universal assumed its acutest form. There the degeneration amounted, so to speak, to a knockout blow, and as it took effect, it brought down with more or less ease other peoples in whom the involution had certainly not "progressed" as far, but whose tradition had already lost its original power, so that these peoples were no longer able to protect themselves from an outside assault.
    With these considerations, the second aspect of our problem is traced back to the first one. It is mainly a question of explicating the meaning and the possibility of degeneracy, without reference to other circumstances.
    For this we must be clear about one thing: it is an error to assume that the hierarchy of the traditional world is based on a tyranny of the upper classes. That is merely a "modern" conception, completely alien to the traditional way of thinking. The traditional doctrine in fact conceived of spiritual action as an "action without acting"; it spoke of the "unmoved mover"; everywhere it used the symbolism of the "pole," the unalterable axis around which every ordered movement takes place (and elsewhere we have shown that this is the meaning of the swastika, the "arctic cross"); it always stressed the "Olympian," spirituality, and genuine authority, as well as its way of acting directly on its subordinates, not through violence but through "presence" ; finally, it used the simile of the magnet, wherein lies the key to our question, as we shall now see.
    Only today could anyone imagine that the authentic bearers of the Spirit, or of Tradition, pursue people so as to seize them and put them in their places, in short, that they "manage" people, or have any personal interest in setting up and maintaining those hierarchical relationships by virtue of which they can appear visibly as the rulers. This would be ridiculous and senseless. It is much more the recognition on the part of the lower ones that is the true basis of any traditional ranking. It is not the higher that needs the lower, but the other way round. The essence of hierarchy is that there is something living as a reality in certain people, which in the rest is only present in the condition of an ideal, a premonition, an unfocused effort. Thus the latter are fatefully attracted to the former, and their lower condition is one of subordination less to something foreign, than to their own true "self." Herein lies the secret, in the traditional world, of all readiness for sacrifice, all heroism, all loyalty; and, on the other side, of a prestige, an authority, and a calm power which the most heavily-armed tyrant can never count upon.
    With these considerations, we have come very close to solving not only the problem of degeneration, but also the possibility of a particular fall. Are we perhaps not tired of hearing that the success of every revolution indicates the weakness and degeneracy of the previous rulers? An understanding of this kind is very one-sided. This would indeed be the case if wild dogs were tied up, and suddenly broke loose: that would be proof that the hands holding their leashes had become impotent or weak, but things are arranged very differently in the framework of spiritual ranking, whose real basis we have explained above. This hierarchy degenerates and is able to be overthrown in one case only: when the individual degenerates, when he uses his fundamental freedom to deny the Spirit, to cut his life loose from any higher reference-point, and to exist "only for himself." Then the contacts are fatefully broken, the metaphysical tension, to which the traditional organism owes its unity, gives way, every force wavers in its path and finally breaks free. The peaks, of course, remain pure and inviolable in their heights, but the rest, which depended on them, now becomes an avalanche, a mass that has lost its equilibrium and falls, at first imperceptibly but with ever accelerating movement down to the depths and lowest levels of the valley. This is the secret of every degeneration and revolution. The European had first slain the hierarchy in himself by extirpating his own inner possibilities, to which corresponded the basis of the order that he would then destroy externally.
    If Christian mythology attributes the Fall of Man and the Rebellion of the Angels to the freedom of the will, then it comes to much of the same significance. It concerns the frightening potential that dwells in man of using freedom to destroy spiritually and to banish everything that could ensure him a supra-natural value. This is a metaphysical decision: the stream that traverses history in the most varied forms of the traditional-hating, revolutionary, individualistic, and humanistic spirit, or in short, the "modern" spirit. This decision is the only positive and decisive cause in the secret of degeneration, the destruction of Tradition.
    If we understand this, we can perhaps also grasp the sense of those legends that speak of mysterious rulers who "always" exist and have never died. Such rulers can be rediscovered only when one achieves spiritual completeness and awakens a quality in oneself like that of a metal that suddenly feels "the magnet", finds the magnet and irresistibly orients itself and moves towards it. For now, we must restrict ourselves to this hint. A comprehensive explanation of legends of that sort, which come to us from the most ancient Aryan source, would take us too far. At another opportunity we will perhaps return to the secret of reconstruction, to the "magic" that is capable of restoring the fallen mass to the unalterable, lonely, and invisible peaks that are still there in the heights.

    First appeared in Deutsches Volkstum, No. 11 (1938)



    European Civilisation and Nietzsche;


    http://roepstem.tripod.com/nietzsche.html
    Last edited by Moody; Thursday, February 1st, 2007 at 04:54 PM. Reason: merged consecutive posts

  5. #15
    Senior Member jcs's Avatar
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    Presentation of the Jewish Problem by Julius Evola

    PRESENTATION OF THE JEWISH PROBLEM

    A favourite tactic of the emissaries of Judaism consists of accusing their adversaries of 'one-sidedness'. And, we must acknowledge, the anti-Semitic controversy, especially in its political aspects, today, in the transalpine countries, gives rise to examples of one-sidedness, owing to various confusions and too hasty an aggressive spirit, and, for this reason, those who like to think they belong, first and foremost, to the cause of 'truth' and 'justice', readily lend an ear to the hypocritical moanings of the Jews, of that people eternally persecuted, victims, on their own account, of violence of all sorts.

    In Italy, we are privileged to be able to still consider the Jewish problem with coldness and without any urgent necessity. More than for any other people, it is thus possible for us to put things in perspective, to return to everyone what belongs to him and, in the harsh light of an objective vision, to set the vital points which are to be defined and grasped, while avoiding the expedient of a hypocritical humanitarian ideology.

    For a real presentation of the Jewish question, it is necessary to distinguish, in the whole Jewish reality, three elements or aspects. Let's identify them straight away : there is, firstly, the more or less modernised or bourgeoisified Jew of a faceless middle-class ; in the second place, there is the Jew as cultural agent, the Jew as writer, artist, ideologist, sociologist, scientist and so forth ; in the third place, there is the Jew as creature of the Jewish law, and as conscious instrument of the Jewish law. The Jewish problem, and, as a consequence, the anti-Semitic controversy, must be differentiated in relation to each of these aspects or elements. Their distinction, however, must not make us lose sight of the common element which is present, which is to be understood on the basis of the following consideration. Many say that Judaism and racism are, at the end of the day, the same thing, though with an opposite sign. This is not true at all : in its current form, racism is the doctrine according to which it is thought that any value derives from the innate qualities of a blood and of a race which has retained its original purity - racism rules out any idea of a forming from above, from a suprabiological reality, of a biological raw material. We have exactly the contrary in Judaism. What comes first in Judaism is the law, not the blood. It is the law which has given shape and unity to the Jewish people, not a race in the strict sense of the word. Ethnically, and originally, very different bloods have flowed into the Jewish people ; the Old Testament itself speaks of many tribes and races contained in this people and modern race research has come to admit, in it, the presence of elements even of Aryan or non-Semitic origins, as seems to be the case in particular for the Pharisees. It has been said, by a Jew, that, just as Adam was formed by Jehovah, the Jew was formed by the Jewish law, and this truth is not limited to the Judaism of the Old Testament, whose spiritual history has been much more eventful than is assumed, but extends also to the Judaism of the Diaspora, in which it becomes even more emphatically the case, since the Talmud appears as the real essence and the real soul of Judaism.

    A first important point which derives from recognising this is that 'Jewishness', before than in the blood, must be sought in the spirit : 'race', here, is essentially a behaviour, a way of being and of thinking, which, in philosophical terms, can be said to be a 'category' of spirit. It is important to establish firmly in one's mind this point in order to be able to identify a field of action of Judaism much vaster than the one that is defined by blood alone.

    In this paper, we have pointed out a process of inverted assimilation which has occurred lately and which was made possible by the fact that the Western civilisation has become spiritually Judaised in important sectors, and is thus affected by a forma mentis of a more or less Jewish type, even where no crossbreeding has taken place and, therefore, there is no reason whatsoever to speak of an influence by way of blood.

    To note this, and, therefore, to assert the necessity of identifying Judaism as a spiritual category, does not prevent us from noting also that the persistence of an idea, of an attitude, of a belief through generations ends up finding expression in an instinct, in something which penetrates into the blood, lives and acts in the blood, and, in many cases, completely irrespective of everything that the individual, as reflexive consciousness, thinks and believes he wants ; this is the second aspect of Judaism, this is Judaism, strictly speaking, as 'race' ; race, therefore, in a rather special, non naturalistic, sense.

    This having been emphasised, we can get back to our starting point, that is to say to the tripartition of the substance of Judaism. This tripartition, so to speak, refers to three different degrees of intensity. It is either absurd or naive to consider that the thousand-year-old action of the law on a people, which, in accordance with it, has also put up ethical and social barriers which has isolated it for centuries from the rest of humanity, can be entirely scattered or dissipated. We must consider a central core, in which the Jewish substance is found at the highest degree of concentration and as self-consciousness ; within this core are those who are today Jews and are proud to be so, those who, besides, do not forget the promise of the Regnum, in which Israel will rule supreme over all peoples and will own all wealth on earth ; it is from within this central core that originate the mysterious veins of the international and supranational Jewish action, the masked forces which have acted and keep on acting from behind the scene of history and at which we will have a closer look in a further writing, in connection with the problem of the 'authenticity' of the famous 'Protocols of the Elders of Zion'.

    In the second stratum, the Jewish substance is found in a lesser degree of concentration, no longer as true self-consciousness, but instead as instinct, race. Here we find the Jews who are, more or less, 'geniuses' or 'creators' in the various fields of culture and science. There is no doubt that, in most of these cases, each Jew does not subordinate his work to any special intention and that he thinks he does nothing else than what non-Jewish writers, philosophers or scientists do. This does not prevent 'race' from being, without his knowing it, the essential driving factor, and this is how in all the works and the creations of Jews, almost without exception, however 'objective' and 'ideal' the fields to which they refer are, something common, a common character, common tendencies manifest themselves ; an action which, indirectly and unintentionally, is along the same lines. It is very important to set this situation firmly in one's mind. The liberalistic and individualistic way of thinking is prone, here, to absolve the Jew from any fault and make people start bandying words like injustice, fanaticism and barbarism about those who do not respect, in the Jew, the taboos of 'genius', of 'science', of 'art' and so on. Those who, on the contrary, have the sense of the deepest forces of history and thus see the obvious responsibilities beyond the plane of the 'humanistic', know what is, in this respect, true justice and will acknowledge the necessity of a suitable response. It is in the nature of fire to burn, and yet no one sensible will blame the fire for burning ; the fact remains nonetheless that those who do not want to be burnt will take suitable measures and will limit or paralyse the power which proceeds not so much from the 'intention' of the fire as from its nature. It is exactly like this with respect to the cultural exponents of Judaism. It is not, we must emphasise, about animosity, nor hatred, nor clannishness. It is only, let's say it again, about the fact that we consider as naive, limited and irresponsible the 'Humanist' attitude and its related immortal and inviolable values of Thought and Art. We see much further than this nonsense and we adopt the cold attitude which is appropriate with regard to 'influences' which we could ignore only by closing our eyes. The necessity of an action in this connection derives also from the fact that, even if automatically, a connection, an efficient solidarity develops between the Jewish cultural action which, unintentionally, derives from these more or less dispersed Jews and the conscious action which is governed by the central core of Judaism. The former spread a virus of decomposition and subversion in any field, capture and stimulate the most obscure forces in the already disintegrated and intoxicated cultural forms of the Western society and thus unconsciously pave the way for the others, for those who know what they do and are very conscious of the occult means likely to realise their goals.

    One will ask how we can justify the assertion that the common element of Judaism in culture has a destructive nature : we will come round to that in our next writing, on the basis of a certain number of typical examples. Let's now consider the third and last aspect of Judaism. As we have said, it concerns the common, modern, Jew without any special function or action, a part of that formless, levelled, mixture of men without faith, without caste and without tradition, which comprises at least two thirds of so-called 'civil society'. Here the Jew seems to be of the same mind as the non-Jew in a common agnosticism with respect to any higher value, in a common profession of liberalistic, bourgeois, conformist, mercantilist faith ; both seem to consider as really important only profession, profit, social position, and the Jew will be prone to consider his law a dead thing just as the 'liberated' non-Jew mocks and refers to as 'medieval superstition' the dogmas, the rites and the sacraments of the Western faith. The Jew of this type will readily make any concession in order to enjoy peacefully the advantages of the modern society in the nation he lives. Baptism itself will not be an insurmountable obstacle for him. Since there are many of these Jews and they are those that people meet most of the time, taking the part for the whole and the appearance for the essence, they do not manage to understand how there can be a 'Jewish problem' at all. On the other hand, the true Jews do not miss a chance to point out these colleagues of theirs as a sort of alibi, which is supposed to confirm the absurdity of the anti-Semitic controversy and thus to protect their hidden action.

    Here, as far as we are concerned, it is appropriate to grant that, towards these Jews, who have really come to such a level of agnostic and bourgeois decomposition, we would have no reason to adopt any special attitude. At most, it is here a matter of individual sympathy or antipathy : a common Jewish residue can hardly have entirely disappeared in the way of feeling and of seeing of these Jews, which can turn out to be bearable to some people, unbearable to others. On this level of stupidity to which social relations are reduced nowadays, we do not feel the need to adopt a special attitude a priori towards them and to exclude them more than we would members, equally befuddled in a bourgeois way, of other peoples. To be consistent, we would have to exclude from our circles a far greater range of peoples who exist in this world without castes and without true traditions.

    Now that this point is clarified, we must however restrict its validity, by drawing attention to the fact that, in many more cases than it is thought, the agnosticism and the denaturation of the modern Jew are only apparent and that, albeit in a diluted and secularised form, the original influence of the Law and of the formation of the Jewish people according to it, have reached them. As a matter of fact, a sort of solidarity with respect to business, interests and inclinations must still be at work even among these Jews, which has kept them united in the society where they find themselves and which gives to their community, if not the character of a conspiracy, as in the case of the true activist Judaism, at least that of a something resembling a Mafia. In this respect, it is true, not all these Jews behave in the same way and it must be acknowledged that external circumstances and the necessity of a defensive unity in the period of open persecutions have played a part. But, in other cases, the statistics speak for themselves ; the high percentage of Jews who, in some countries, in the liberal-democratic period, rose to positions of responsibility in the liberal professions and in the main branches of public and cultural life speaks for itself and justifies an anti-Semitic response even without any reference to the higher, spiritual, point of view from which we look at things and which must be already known to our readers from our previous writings ; here, indeed, the conviction that, in a given nation, it is just that the members of this nation should hold the main positions and exercise their social activity in preference to any alien element would close the matter. These are practical views with which one can agree or not, depending on whether one is in favour of the modern idea of nation and of national community ; therefore, regardless of the question of whether the Jews behave, in their social and professional activity, differently from the others.

    When we say that the Law in a secularised form can be found in this latter stratum of Judaism, we have to say that, here, we also refer to all the forms in which the ancient Jewish longing for worldwide dominion of a sacred race chosen by God, materialising itself, has given rise to the capitalist instinct and cynicism. But here we should recall the distinction already made between Judaism as spirit and Judaism as action, strictly speaking, of members of the Jewish people. Capitalism indisputably reveals the influence of the Jewish spirit, working in conjunction with the equally non-Aryan Protestant and Puritan spirit. This is the case regardless of the direct part that the Jews have or can have in the International of high capitalism and high finance. And this is enough to justify, once again, anti-Semitism. Indeed, what we have already seen in respect of cultural Judaism occurs again here. Even though the power and the instinct for dominion of capitalism, be it Jewish or non-Jewish but Judaised in the sense of having its origin in the Jewish spirit, the Jewish Law, and secularised Mosaicism, does not reveal in every case any direct intention, does not fulfil in each case some part of a general plan, the fact is that nevertheless elements which do reveal such an intention and are parts of such a plan do lie behind those that do not. Thus we are concerned with an action which whether intentionally or unintentionally, whether directly or indirectly (as when capitalism causes by antithesis socialist subversion, also Jewish-led), creates the optimal conditions for those who are the conscious and militant bearers of the occult will of Israel and who can raise to the level of self-consciousness that which arose in others as mere materialistic and instinctive praxis. And the fact that the Jewish capitalist, more or less 'legally' and 'honestly', in the liberalistic meaning of these words, has managed to come to power and to become the master of gold cannot mean anything in this connection, nor be a valid argument against a full anti-Semitism.

    These are the terms in which, in general, the Jewish problem is to be presented. In order to justify what has already been said, we must speak of the common, destructive element, peculiar to the Jewish culture, in general, in the modern world, and, then, of the existence or not of general plans of the Jewish action, and this is why we will have to tackle again the famous question of the meaning of the 'authenticity' of the 'Protocols'. These will be the arguments of our two next writings.

    http://thompkins_cariou.tripod.com/id16.html

    [My only disagreements with Evola here are on relatively minor theological matters. On the Jewish issue, I agree almost entirely.]
    Out of life's school of war...

  6. #16
    Senior Member Oskorei's Avatar
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    Post Re: Evola's Revolt Against the Modern World

    Since this thread is a "sticky", here is a little update on the several good posts on Evola in the various sub-fora lately.

    E-Bücher von Julius Evola
    http://forums.skadi.net/showthread.php?t=28879
    Several e-books in German.

    The Concept of the Superman[Nietzsche contra Evola]
    http://forums.skadi.net/showthread.php?t=16269
    A discussion and comparison of Evola and Nietzsche.

    Julius Evola
    http://forums.skadi.net/showthread.php?t=11045
    Moody Lawless, Jack the Ripper, ogenoct and others discuss Evola. Several good points are made, a must-read.

    The Order of the Iron Wreath
    http://forums.skadi.net/showthread.php?t=13156
    Evola elaborates on how an Order should be built. The Order-idea is central in his thought, and this is an interesting read.

    The Differentiated Man and the Rejection of Marriage in an Age of Dissolution
    http://forums.skadi.net/showthread.php?t=14579
    A short quote on Evolas view on marriage.

    United Europe: The Spiritual Prerequisite
    http://forums.skadi.net/showthread.php?t=15124
    Imperial Pan-Europeanism according to Evola.

    Evola on Female 'Liberation'
    http://forums.skadi.net/showthread.php?t=14670
    Excerpt from "Revolt".

    Action, Contemplation, and the Western Tradition
    http://forums.skadi.net/showthread.php?t=12058
    Focuses on the Western Tradition.

    Hyperborea and the Quest for Mystical Enlightenment
    by JASON JEFFREY

    http://forums.skadi.net/showthread.php?t=9898
    The ideas of Hyperborea and the Yugas are central in Evolas thought.

    American "Civilization"
    http://forums.skadi.net/showthread.php?t=4395
    What did Evola see as the problems of America? Read and find out.


    And from New POES:

    Race as a builder of leaders (an article by Julius Evola)
    http://forums.skadi.net/showthread.php?t=26507
    Elaboration on Evolas ideas of race, that differ somewhat from the racial materialism.

    DO WE LIVE IN A GYNAECOCRATIC SOCIETY?
    http://forums.skadi.net/showthread.php?t=20656
    Evola elaborates on Matriarchy, Feminism, and their role in the Kali-Yuga, and in relation to the Hyperborean Tradition.

    Julius Evola, A philosopher in the age of the (an article by Martin Schwarz)
    http://forums.skadi.net/showthread.php?t=25408
    A nice article on Evolas influence in contemporary times.

    The legacy of a European Traditionalist (an article by Guido Stucco)
    http://forums.skadi.net/showthread.php?t=25407
    One of the better introductions to Evola and his thought.

    Julius Evola's political testament (an article by Nigel Jackson)
    http://forums.skadi.net/showthread.php?t=23156
    Another good introduction. Among other things it discusses the distinction between Evolas concept of power and that of brute force.

    The publishers of Thompkins-Cariou have also made several hitherto unpublished texts of Evola available on the Internet:
    http://thompkins_cariou.tripod.com/id3.html

  7. #17
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    Post Race as a Builder of Leaders - Julius Evola

    RACE AS A BUILDER OF LEADERS
    Julius Evola


    In our previous article in the Diorama, we wondered whether, besides the general applications of racial and national hygiene, and, naturally, the defense of our genetic heritage against cross-breeding and hybridisation, the doctrine of race should be limited to being a matter of 'teaching' or, in our country, should sooner or later become the basis of a true 'education', with special tasks of a spiritual and political nature with respect to a certain racial elite. In other words, it must be wondered whether, at home, given similar necessities, we should undertake projects similar to those of German National Socialism, which, despite its being of more recent development than Italian Fascism, have already taken concrete shape, such as their setting up of the Adolf Hitler Schule, of the cadets of the Order Ordensburger, of the S.S. corps and its schools for leaders and with the national Politische Hermehunganstante. In fact all these German institutions show a definite intention to proceed to a political selection, in which racial considerations must have a fundamental role and the value of a real formative force.

    The Future Leading Class
    In general, it must be acknowledged that the problem of the future ruling class is one of the most essential ones for the movements of restorative nature: it can be postponed in the first stages of the struggle for the conquest of power and of consolidation against external enemies, but, in a second phase, it must be tackled in order to perpetuate and stabilise that organism that the manifestation of 'the men of destiny' has created. Far from being confined to the sphere of academia or from exhausting itself in cultural and propagandistic forms, the doctrine of race should thus contribute to the achievement of such a task. Of course, the prerequisite, here, is that such doctrine is understood in a global manner, and is therefore not limited to the biological and anthropological sphere ('racism of first degree'), but is led also to consider race as a reality of the soul, of the character and of the way of life, and, finally, race as 'world-outlook' and race of the spirit ('racism of second and third degree').

    Every kind of indiscriminate ethnic adulteration, on the one hand, is the consequence of a degenerated inner sensibility and of the tyranny of materialistic, individualistic and sentimental considerations, and, on the other hand, is the cause of the further degeneration of peoples and civilisations ; this must be borne in mind. Precise considerations of 'racism of first degree' should thus not be neglected in the creation of a new ruling class, and, certainly, as things stand at present, in Italy above all, it is not impossible that physical appearances peculiar to a given race may be accompanied by the psychic traits of a different race. It cannot be disputed, however, that, except in exceptional cases, when the research and the subsequent selection is restricted to a sphere defined by the correspondence to this racial physical type that we consider as higher, namely the Nordic Aryan, we are more likely to find corresponding spiritual qualities than we would through haphazard research, which ignored this physical racial typology and this sign of a heredity and of an origin, maybe buried, but unlikely to be completely extinct, which a relative racial purity in a physical and anthropological sense constitutes. And the advantages of the effects of the action of prestige and of visible exemplars cannot be ignored, whenever heads, leaders, have, physically, a particular virile presence, are in the common sense of the expression, 'well bred' rather than small bespectacled, ill-favoured, mongrelised men.

    Further Selections
    Once, by means of the racism of first degree, a given sphere and a first selection are identified, we should proceed, through the racism of second and third degree, to further tests, in an exploration of deeper and more essential qualities than those of the outer appearance. A definite characteristic of the current renovative movements is their anti-intellectualism or, if you prefer, their anti-rationalism. Such movements are pervaded with heroic and active forces, irreducible to abstract reason. One of the decisive tasks for our future will be that of connecting the myths of such movements with a blood instinct: certain ideas and expressions, which are a 'driving force' only in that they have a suggestive power on the national masses, must find a mode of expression that, at least in an elite, relates organically to race and tradition in the deepest sense, so as to differentiate the ideas of our movement from the collectivist expressions and myths that can sometimes exert the same power on masses, but are a complete denial of everything that stands for stock, tradition, fatherland.

    We therefore think of a selection of the second stage, to be carried out by means of a precise and repeated close examination of the political sensitivity within a group that would have already met the requirements of the physical racial selection. It would involve examining, here, to what extent the root ideas of the Fascist revolution could really speak to the blood, so as to be translated into a deeper reality than what proceeds either from common sense or from a confused enthusiasm. Those who succeed in proving, through appropriate tests, an adequate capacity with regard to this, to be developed and strengthened with appropriate disciplines, could be entrusted with positions of high political importance, with what would be called in Germany 'die Ueberwachung der national- socialistischen Weltanschauung' ('supervision of the National Socialist world view'). Just as the Church set up, in its own field, a Holy Office with the mission of supervising all that is related to orthodoxy, the elite in question, on the basis of its Fascist instinct and its racial awareness, should control all that, in the Italian culture, is related, directly or indirectly, to the principles that condition the Fascist renewal and are at the root of its development. One of its tasks would be to undertake a cultural purification and improvement. It must be seen to that, at home, tasks of vital importance do not sink into the bureaucratic swamp and into mere measures understood and carried out to the letter, but not to the spirit, which, in such a sensitive and differentiated field, is the essential thing.

    Towards a New Order
    In Germany the most serious and concrete attempt to create an elite is constituted by the above-mentioned S.S. corps (abbreviation of Schutz Staffel). It is interesting that Heinrich Himmler, head of this corps, which may be called 'Guard and Order of the Nazi Revolution', is at the same time head of the Secret State Police (Gestapo) and that other leaders under his command have similar positions. Notably, Himmler along with his entire corps are answerable directly and solely to Hitler. What we learn from this is the necessity that the concept of 'police' go beyond the narrow scope that was one's own in the old democratic and positivist State, in which it had only to do with delinquents and, at most, with subversives in the most narrow and direct sense of the word. The new totalitarian State represents an organism which must defend itself against not only true lesions, but also against every subtle infiltration, everything that may weaken it and facilitate the action of germs and toxins. What is needed, in these respects, is an action that is not only defensive, but also preventive and counter-offensive. In this connection, the tasks that become apparent do not have much to do with some paragraph of the penal code or other. They require rather a subtle action of surveillance and of protection, which considers the moral and spiritual as very important and has the nature of a Holy Office in the best sense more than it has the nature of a 'police', because of the awareness that the true power of revolution lies in the vision of the world and in its great fundamental ideas and that their distortion or their weakening would also herald a fatal decline of the party-political organism in the narrow sense of the term. In this field too, it is evident that nothing would be more lethal and ineffective than bureaucratism, nothing more essential than a subtle sensitivity, a racial sensitivity, an instinct able to develop even in areas bordering on the occult.

    Since our attention was justly drawn to the document known as 'The Protocols of the Elders of Zion', we must ask whether the difficulties of the task of forming elements that can be at least equal in their capabilities to the secret leaders of world subversion and would know all their instruments can afford to be in any way under-estimated. Considering this, we can see what importance this idea of a racial-spiritual elite to which we devoted the previous considerations must have. As it develops, it could be allowed to grow beyond the mere national field and even that of an organisation such as the famous Intelligence Service, carrying out tasks that, since they are currently limited to their own national area, remain potentials only even in the National-Socialist S.S. itself. That is to say that, in this way, it is possible to rise to the idea of a Military Order, in the ancient, mediaeval sense, which is also spiritual, constructed to defend tradition and to attack the enemy in all its forms, visible and invisible, wherever it is and whatever disguise, social, political, cultural or even scientific, it assumes: in short, the positive counterpart of the solidarity of the world-wide conspiracy and international front of subversion.

    Naturally, before getting to that stage, a long period of training, selection and internal and external, political and social organisation of the elite in question will be needed. At this stage, however, the main thing is to become aware of the requirements and to set down the principle: to go beyond the generic, political, propagandistic and popular stage of racial awareness, to arrive at the constructive, serious, discriminating and educative stage by setting up appropriate institutions and entrusting with precise responsibilities those who possess by historical good fortune suitable qualifications to lead, with more than just words or theories, what could really be called a seminar of future leaders.

    [Source]

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    Post Julius Evola book reviews

    Julius Evola wrote about esoteric mythology, mountain climbing, and fascism. His concept of the world was as a series of tests for survival, allowing the better to rise above the rest, except as interrupted by a modern world of utterly trivial "meanings." His view of the esoteric contradicts the one-size-fits-all vision of modernity which most of us are taught from a young age, and his theoretical abstraction of fascism will be interesting to those new to the topic.

    http://www.juliusevola.com/

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    Post Evola

    European Decadence

    Present Western "civilization" awaits a substantial upheaval (rivolgimento), without which it is destined, sooner or later, to smash its own head. It has carried out the most complete perversion of the rational order of things. Reign of matter, gold, machines, numbers; in this civilization there is no longer breath or liberty or light. The West has lost its ability to command and to obey. It has lost its feeling for contemplation and action. It has lost its feeling for values, spiritual power, godlike men (uomini-idii). It no longer knows nature. No longer a living body made of symbols, gods, and ritual act, no longer a harmony, a cosmos in which man moves freely like "a kingdom within a kingdom", nature has assumed for the Westerner a dull and fatal exteriority whose mystery the secular sciences seek to bury in trifling laws and hypotheses. It no longer knows Wisdom. It ignores the majestic silence of those who have mastered themselves: the enlightened calm of seers, the exalted reality of those in whom the idea becomes blood, life, and power. Instead it is drowning in the rhetoric of "philosophy" and "culture", the speciality of professors, journalists, and sportsmen who issue plans, programs, and proclamations. Its wisdom has been polluted by a sentimental, religious, humanitarian contagion and by a race of frenzied men who run around noisily celebrating becoming (divenire) and "practice", because silence and contemplation alarm them.
    It no longer knows the state, the state as value (stato-valore) crystallized in the Empire. Synthesis of the sort of spirituality and majesty that shone brightly in Chinaa, Egypt, Persia, and Rome, the imperial ideal has been overwhelmed by the bourgeois misery of a monopoly of slaves and traders.
    Europe's formidable "activists" no longer know what war is, war desired in and of itself as a virtue higher than winning or losing, as that heroic and sacred path to spiritual fulfilment exalted by the god Krishna in the Baghavad Gita. They know not warriors, only soldiers. And a crummy little war (guerricciola) was enough to terrorize them and drive them to rehashing the rhetoric of humanitarianism, and pathos or, worse still, of windbag nationalism and Dannunzianism.


    Europe has lost its simplicity, its central position, its life. A democratic plague is eating away at its roots, whether in law, science, or speculation. Gone are the leaders, beings who stand out not for their violence, their gold, or for their skills as slave traders but rather for their irreducible qualities of life. Europe is a great irrelevant body, sweating and restless because of an anxiety that no one dares to express. Gold flows in its veins; its flesh is made up of machines, factories, and laborers; its brains are of newsprint. A great irrelevant body tossing and turning, driven by dark and unpredictable forces that mercilessly crush whoever wants to oppose or merely escape the cogwheels.
    Such are the achievements of Western "civilization". This is the much ballyhooed result of the superstitious faith in "progress", progress beyond Roman imperiousness, beyond radiant Hellas, beyond the ancient Orient - the great ocean.
    And the few who are still capable of great loathing and great rebellion find themselves ever more tightly encircled.


    Julius Evola


    Translation from Imperialismo pagano, Atanor, Todi-Roma 1928.



    Hitler and the Secret Societies

    It is remarkable that some authors in France have researched the relationship of German National Socialism to secret societies and initiatic organizations. The motivation for this was the supposed occult background of the Hitler movement. This thesis was first proposed in the well-known and very far-fetched book by Pauwels and Bergier, "Le Matin des Magiciens" (English ed., "The Dawn of Magic"), in which National Socialism was defined as the union of "magical thinking" with technology. The expression used for this was "Tank divisions plus René Guénon": a phrase that might well have caused that eminent representative of traditional thought and esoteric disciplines to turn indignantly in his grave.

    The first misunderstanding here is the confusion of the magical element with the mythical, whereas the two have nothing to do with one another. The role of myths in National Socialism is undeniable, for example in the idea of the Reich, the charismatic Führer, Race, Blood, etc. But rather than calling these "myths," one should apply to them Sorel's concept of "motivating energy-ideas" (which is what all the suggestive ideas used by demagogues commonly are), and not attribute to them any magical ingredient. Similarly, no rational person thinks of magic in connection with the myths of Fascism, such as the myth of Rome or that of the Duce, any more than with those of the French Revolution or Communism. The investigation would proceed differently if one went on the assumption that certain movements, without knowing it, were subject to influences that were not merely human. But this is not the case with the French authors. They are not thinking of influences of that kind, but of a concrete nature, exercised by organizations that really existed, among which were some that to various degrees were "secret." Likewise, some have spoken of "unknown superiors" who are supposed to have called forth the National Socialist movement and to have used Hitler as a medium, though it is unclear what goals they could have had in mind in so doing. If one considers the results, the catastrophic consequences to which National Socialism led, even indirectly, those goals must have been obscure and destructive. One would have to identify the "occult side" of this movement with what Guénon called the "Counter-Initiation." But the French authors have also proposed the thesis that Hitler the "medium" emancipated himself at a certain point from the "unknown superiors," almost like a Golem, and that the movement then pursued its fatal direction. But in that case one must admit that these "unknown superiors" can have had no prescience and very limited power, to have been incapable of putting a stop to their supposed medium, Hitler.

    A lot of fantasy has been woven on the concrete level about the origin of National Socialism's themes and symbols. Reference has been made to certain organizations as forerunners, but ones to which it is very difficult to attribute any genuine and factual initiatic character. There is no doubt that Hitler did not invent German racial doctrine, the symbol of the swastika, or Aryan antisemitism: all of these had long existed in Germany. A book entitled "Der Mann, der Hitler die Ideen gab" [The man who gave Hitler his ideas] reports on Jörg Lanz von Liebenfels (the title of nobility was self-bestowed), who had formerly been a Cistercian monk and had founded an Order that already used the swastika; Lanz edited the periodical "Ostara" from 1905 onwards, which Hitler certainly knew, in which the Aryan and antisemitic racial theories were already clearly worked out.

    But much more important for the "occult background" of National Socialism is the role of the Thule Society. Things are more complex here. This society grew out of the Germanenorden, founded in 1912, and was led by Rudolf von Sebottendorf, who had been in the East and had published a strange booklet on "Die Praxis der alten türkischen Freimaurerei" [The practice of ancient Turkish Freemasonry]. Practices were described therein that involved the repetition of syllables, gestures, and steps, whose goal was the initiatic transformation of man, such as alchemy had also aimed at. It is unclear what Turkish masonic organization Sebottendorf was in contact with, and also whether he himself practiced the things in question, or merely described them.

    Moreover, it cannot be established whether these practices were employed in the Thule Society that Sebottendorf headed. It would be very important to know that, because many top-ranking National Socialist personalities, from Hitler to Rudolf Hess, frequented this society. In a way, Hitler was already introduced to the world of ideas of the Thule Society by Hess during their imprisonment together after the failed Munich Putsch.

    At all events, it must be emphasized that the Thule Society was less an initiatic organization than it was a secret society, which already bore the swastika and was marked by a decided antisemitism and by Germanic racial thinking. One should be cautious about the thesis that the name Thule is a serious and conscious reference to a Nordic, Polar connection, in the effort to make a connection with the Hyperborean origins of the Indo-Germans--since Thule appears in ancient tradition as the sacred center or sacred island in the uttermost North. Thule may just be a play on the name "Thale," a location in the Harz where the Germanenorden held a conference in 1914, at which it was decided to create a secret "völkisch" band to combat the supposed Jewish International. Above all, these ideas were emphasized by Sebottendorf in his book "Bevor Hitler kam" [Before Hitler came], published in Munich in 1933, in which he indicated the myths and the "völkisch" world-view that existed before Hitler.

    Thus a serious investigation into Hitler's initiatic connections with secret societies does not lead far. A few explanations are necessary in regard to Hitler as a "medium" and his attractive power. It seems to us pure fantasy that he owed this power to initiatic practices. Otherwise one would have to assume the same about the psychic power of other leaders, like Mussolini and Napoleon, which is absurd. It is much better to go on the assumption that there is a psychic vortex that arises from mass movements, and that this concentrates on the man in the center and lends him a certain radiation that is felt especially by suggestible people.

    The quality of medium (which, to put it bluntly, is the antithesis of an initiatic qualification) can be attributed to Hitler with a few reservations, because in a certain respect he did appear as one possessed (which differentiates him from Mussolini, for example). When he whipped up the masses to fanaticism, one had the impression that another force was directing him as a medium, even though he was a man of a very extraordinary kind, and extremely gifted. Anyone who has heard Hitler's addresses to the enraptured masses can have no other impression. Since we have already expressed our reservations about the assumption that "unknown superiors" were involved, it is not easy to define the nature of this supra-personal force. In respect to National Socialist theosophy [Gotteserkenntnis], i.e. to its supposed mystical and metaphysical dimension, one must realize the unique juxtaposition in this movement and in the Third Reich of mythical, Enlightenment, and even scientific aspects. In Hitler, one can find many symptoms of a typically "modern" world-view that was fundamentally profane, naturalistic, and materialistic; while on the other hand he believed in Providence, whose tool he believed himself to be, especially in regard to the destiny of the German nation. (For example, he saw a sign of Providence in his survival of the assassination attempt in his East-Prussian headquarters.) Alfred Rosenberg, the ideologist of the movement, proclaimed the myth of Blood, in which he spoke of the "mystery" of Nordic blood and attributed to it a sacramental value; yet he simultaneously attacked all the rites and sacraments of Catholicism as delusions, just like a man of the Enlightenment. He railed against the "Dark men of our time," while attributing to Aryan man the merit of having created modern science. National Socialism's concern with runes, the ancient Nordic-Germanic letter-signs, must be regarded as purely symbolic, rather like the Fascist use of certain Roman symbols, and without any esoteric significance. The program of National Socialism to create a higher man has something of "biological mysticism" about it, but this again was a scientific project. At best, it might have been a question of the "superman" in Nietzsche's sense, but never of a higher man in the initiatic sense.

    The plan to "create a new racial, religious, and military Order of initiates, assembled around a divinized Führer," cannot be regarded as the official policy of National Socialism, as René Alleau writes, when he presents such a relationship and even compares it, among others, to the Ishmaelites of Islam. A few elements of a higher level were visible only in the ranks of the SS.

    In the first place, one can see clearly the intention of Reichsführer-SS Heinrich Himmler to create an Order in which elements of Prussian ethics were to be combined with those of the old Orders of knighthood, especially the Teutonic Order. He was looking for legitimation of such an organization, but could not obtain it, since these old Orders of Catholicism were openly opposed by the radical wing of National Socialism. Himmler was also seeking, without the possibility of any traditional connection, a relationship to the Nordic-Hyperborean heritage and its symbolism (Thule), albeit without those "secret societies" discussed above having any influence over it. He took notice, as did Rosenberg, of the researches of the Netherlander Herman Wirth into the Nordic-Atlantic tradition. Later Himmler founded, with Wirth, the research and teaching organization called the "Ahnenerbe." This is not without interest, but there was no "occult background" to it.

    So the net result is negative. The French authors' fantasy reaches its high point in the book "Hitler et la tradition cathare" by Jean-Michel Angebert (Paris, 1971). This deals with the Cathars, also called Albigensians, who were a heretical sect that spread especially in Southern France between the 11th and 12th centuries, and had their center in the fortress of Montségur. According to Otto Rahn, this was destroyed in a "crusade against the Grail," which is the title of one of his books. Whatever the Grail and its Grail-Knights had to do with this sect remains completely in the dark. The sect was marked by a kind of fanatical Manicheism: sometimes its own believers would die of hunger or some other cause as a demonstration of their detachment from the world and their hostility to earthly existence in flesh and matter. Now it is assumed that Rahn, with whom we corresponded during his lifetime and tried to persuade of the baselessness of his thesis, was an SS man, and that an expedition was sent on its way to retrieve the legendary Grail which was supposedly brought to safety at the moment when the Cathars' fortress in Montségur was destroyed. After the fall of Berlin, a unit is said to have reached the Zillertal and hidden this object at the foot of a glacier, to await a new age.

    The truth is that there was talk of a commando unit, which however had a less mystical commission, namely the rescue and concealment of the Reich's treasures. Two further examples show what such fantasies can lead to when they are given free rein. The SS (which included not only battle units but also researchers and scholarly experts) mounted an expedition to Tibet in order to make discoveries in the fields of alpinism and ethnology, and another one to the Arctic, ostensibly for scientific research but also with a view to the possible situation of a German military base. According to these fantastic interpretations, the first expedition was seeking a link to a secret center of the Tradition, while the other was seeking contact with the lost Hyperborean Thule...

    Last edited by Moody; Thursday, February 1st, 2007 at 04:56 PM. Reason: merged consecutive posts

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    After re-reading the Traditionalist thinker Julius Evolas magnum opus Revolt against the Modern World, what struck me was the extent to which Evola is praising pluralism and what even resembles anarchism in a sense. Evola appears to see the use of force to preserve traditional institutions as a sign of decadence, maybe even a sign that these institutions have already lost their sacrality. His theme seems to be that sacral authority is something that makes itself felt naturally.

    I will here post some parts of the book that illuminates this:

    "From a political perspective, the congenital ethos of the Germanic races conferred to the imperial reality a living, stable, and differentiated character. The life of the ancient Nordic-Germanic societies was based on the three principles of personality, freedom, and faithfulness. This life never knew the promiscuous sense of the community nor the inability of the individual to make the most of himself other than in the context of a given abstract institution; in these societies to be free was the measure of one's nobility. And yet this freedom was not anarchical and individualistic, but it was capable of a dedication that went beyond the person, and it knew the transfiguring value that characterized the principle of faithfulness toward one who is worthy of obedience and to whom people willingly submit themselves. Thus, groups of devoted subjects rallied around leaders to whom the ancient saying did apply: "The supreme nobility of a Roman emperor does not consist in being a master of slaves, but in being a lord of free men, who loves freedom even in those who serve him."


    Page 294-295 in Revolt against the Modern World


    In Revolt, Julius Evola describes how one in the midst of war could achieve immortality, how the "lesser holy war" (on the material plane, fighting against mortal enemies) could be transformed into the "greater holy war" (an inner war, where one fights against one's lower nature, against one's fear, hunger, and so on). He takes an example from the Gita.


    Quote Originally Posted by Evola
    In order to free Arjuna from doubt and from the "soft bond of the soul", Krsna says:

    I am the life of all living beings, and the austere life of those who train their souls. And I am from everlasting the seed of eternal life. I am the intelligence of the intelligent. I am the beauty of the beautiful. I am the power of those who are strong, when this power is free from passions and selfish desires. I am desire when this is pure, when this desire is not against righteousness.

    In the end, having abandoned all personifications, Krsna manifests himself in the "wonderful and fearful form before which the three worlds tremble", "vast, reaching the sky, burning with many colors, with wide open mouths, with vast flaming eyes". Finite beings - as lamps outshone by a much greater source of light, or as circuits pervaded by a much greater current - give way, disintegrate, melt, because in their midst there is now a power transcending their form, that wills something infinitely greater than anything that as individual agents they may will by themselves. This is why finite beings "become", being transformed and going from the manifested into the unmanifested, from the material to the immaterial. On this basis the power capable of producing the heroic realization is clearly defined. The values are overturned: death becomes a witness to life, and the destructive power of time displays the indomitable nature hidden inside what is subject to time and death. Hence the meaning of these words uttered by Arjuna at the moment in which he experiences the deity as pure transcendence:

    As roaring torrents of water rush forward into the ocean, so do these heroes of our mortal world rush into thy flaming mouths. And as moths swiftly enter a burning flame and die, so all these men rush to thy fire, rush fast to their own destruction.

    Krsna also added:

    I am all-powerful Time which destroys all things, and I have come here to slay these men. Even if thou dost not fight, all the warriors facing thee shall die. Arise therefore! Win thy glory, conquer thy enemies, and enjoy thy kingdom. Through fate of their own karma I have doomed them to die: be thou merely the means of my work... tremble not, fight and slay them. Thou shalt conquer thy enemies in battle.

    In this way we find again the identification of war with "the path to God". The warrior evokes in himself the transcendent power of destruction: he takes it on, becomes transfigured in it and free, thus breaking loose from all human bonds. Life is like a bow and the soul like an arrow, the target being aimed at is the Supreme Spirit; another text of the same Hindu tradition says that what matters is to become united with the Supreme, as an arrow is united with its target. This is the metaphysical justification of war and the transformation of the lesser into the greater holy war. It also sheds further light on the meaning of the traditions concerning the transformation, in the course of the battle, of a warrior or a king into a god. According to an Egyptian tradition, Ramses Merianun was transformed in the battlefield into the god Amon, and said: "I am like Baal in his own time": when his enemies recognized him in the melee, they cried out: "This is not a man; he is Sathku, the Great Warrior; he is Baal in the flesh."
    Revolt against the Modern World, Evola, p. 122-123

    The Swedish blogger Spöknippet has published a series of excerpts from Men among the Ruins. The selection is good, and the excerpts capture the most central aspects of the book:

    http://spoknippet.blogspot.com/2006/...ong-ruins.html
    Last edited by Moody; Thursday, February 1st, 2007 at 05:00 PM. Reason: merged consecutive posts

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