Julius evola pdf

Wednesday, May 1, 2019 admin Comments(0)

PDF | The article analyses and assesses the development of the post-war thought of Julius Evola. Evola's initial writings in the inter-war period were from an. PDF | This article deals with the figure of Julius Evola, philosopher and well- known freelance political commentator both during and after Italy's Fascist. Writings of Julius Evola Julius Evola and Russian Traditionalism the meaning and context of Zen The Plurality and Duality of Civilizations, - - - RTF - - - PDF.

Language: English, Spanish, French
Country: Kenya
Genre: Business & Career
Pages: 535
Published (Last): 24.11.2015
ISBN: 675-9-77303-765-7
ePub File Size: 27.83 MB
PDF File Size: 8.68 MB
Distribution: Free* [*Regsitration Required]
Downloads: 21587
Uploaded by: BORIS

The Doctrine of Awakening (). Modern World. Julius Evola. Translated from the Italian by Guido Stucco. Inner Traditions International. Rochester, Vermont. RIDE. THE. TIGER. SURVIVAL. MANUAL. FOR THE. ARISTOCRATS. OF THE SOUL. JULIUS EVOLA. Page 2. Contents. Part 1: Orientations. 1. 1. The Modern . Introduction: Julius Evola's Political Endeavors by Dr. H. T Hansen 1 .. on Rene Guenon and Julius Evola at the Section of Religious Sciences at the Sorbonne.

And it is on this level, through this mentality, that the Jewish international essentially works and achieves, almost always by stealth, the greatest results. Israel must choose: What we cannot understand is only the blindness of so many non-Jews, who, when it comes to the defense of their most sacred interests, do not show the same enthusiasm and the same tenacity. The Middle Length Discourses of the Buddha: We will just mention one particular point, highlighted by Sombart in a book which has also been published in Italian. A Translation of the Majjhima Nikaya. In fact, the aforementioned apex is characterized rather by an undivided unity of sacredness and royalty, of spiritual authority and temporal power.

In it, Evola still seems to follow the developments in the contemporary art world and has his personal criticism towards abstract art in general, and Futurism and Dadaism in particular. Conscious that the subject matter would be alien to most who would buy a text on magical idealism, Evola used terms that are at once more understandable and immediate for both the art connoisseur and the profane.

He who, not being equipped with these conditions, approached abstract art as he would approach for example [the art] of a Shelley or a Beethoven, would not find but an incoherent and incomprehensible whole, and therefore would be disgusted and shocked by the very possibility of such manifestations Evola In other words, arte modernissima was closely linked to spiritual development, the lack of which would keep the viewer outside of the artist's realm.

For the following thirty years, Evola wrote about esotericism and politics, and did not devote any special attention to art. More than thirty years after Essays on Magical Idealism, however, Evola published his Metafisica del Sesso Metapysics of Sex , a text with wide-ranging topics such as sex and inhibition in the bourgeois modern world; sexual techniques in initiatory contexts; and the sexual role of woman as initiator of spiritual awakening.

Evola, enthused by the subject matter of his book, began painting again: Written in a historical period when feminist battles for women's rights were on the rise in Italy, Metaphysics focused instead on the transcendent sacralisation of sex. His then publisher, Vanni Scheiwiller , helped organise an exhibition of Evola's paintings at the prestigious Medusa gallery in Piazza di Spagna, Rome.

Julius Evola at the Casa d'Arte Bragaglia, Image 2: Julius Evola, Fucina, Studio di Rumori, Image 3: Image 4: Julius Evola, La Genitrice dell'Universo, Batchelor, Stephen.

The Dilemma of Nanavira Thera. Carli, Carlo Fabrizio. Un Tracciato. Fondazione Julius Evola. Crispolti, Enrico. Tra Futurismo e Dadaismo. Evola, Julius. Il Cammino del Cinabro. Metafisica del Sesso. Rivolta contro il Mondo Moderno.

Rome and Todi: Arte Astratta: Posizione Teorica. Maglione e Strini. Ginna, Arnaldo. Giudice, Christian. Occultism and Traditionalism: Iannello, Andrea A. Dada non Significa Nulla. Giuseppe Vozza Editore. Lista, Giovanni. Balla le Futuriste. L'Age d'Homme. Marinetti, Filippo Tommaso.

Nanamoli, Bikkhu and Bodhi Bikkhu, trans. The Middle Length Discourses of the Buddha: A Translation of the Majjhima Nikaya. Wisdom Publications. Rossi, Marco.

Evola pdf julius

Valento, Elisabetta. Homo Faber: Julius Evola tra Arte e Alchimia. Valento, Elisabetta, ed. Lettere di Julius Evola a Tristan Tzara Christian Giudice Post Date: Related Papers. Arte sacra futurista: Fillia Between Conformity and Subversion.

By Adriana Baranello. On the Verge of the Absurd: By Ara H. Ara H. Merjian, "A Future by Design: Giacomo balla and the Domestication of Transcendence". The Futurist as Fascist, By Ernest Ialongo.

The Julius Evola Library

Indeed, in the artistic and intellectual field, a situation similar to that of advertising and propaganda has come into being. Again, it is a sign of the times. Elsewhere in La Destra , in May , we have discussed the necessary relationship of an authentic, non-makeshift Right with the concept of Tradition.

In the sense discussed there, references to authors with a traditional orientation may be useful in dealing with certain complex problems. His books were translated before the war and some have recently been republished. Firstly, it formulates a radical critique of the modern world, a critique that differs from that of various authors of the past and the present, to the extent that it has a positive point of reference: It is characterized by the recognition of an order higher than all that is human and contingent, and by the presence and authority of elites that draw from this transcendent plane the principles and values necessary to found a well-articulated social organization, to open the paths to higher knowledge, and finally, to give life true meaning.

At the opposite pole lies modern civilization, which is defined by desacralization on a grand scale, by the systematic denial of all that is superior to man as an individual or as a collective group, by materialism, and by the impulse to realization in the sense of productive activity on a purely secular and temporal plane, an insane activism.

In those two works, themes already discussed by various authors of the past and the present acquire a particular sharpness and a firmer foundation.

Julius Evola - Radical Traditionalist Philosphy and Metaphysics: Writings of Julius Evola

The same critique is formulated in the book Orient et Occident , but there it is associated with other, questionable claims.

Now, this claim may at the most be valid with regard to Eastern esoteric doctrines, but certainly not for the factual reality of the East. In practice, he had direct contact with the Islamic world, where initiatic veins Sufi and Ismaeli still exist parallel to the exoteric i. He Islamicized himself to the extreme.

In a second marriage, he took an Arab wife. Initiation, he claims, is the most direct and regular path to such a realization. It admits of a variety of forms, while remaining, in its essence, one. The former concerns forms that are related in ways that are not the result of material, historically verifiable transmission; a single law can give rise to distinct, but corresponding and analogous forms, in the same way that in several points of a stream of water, separate whirlpools with the same morphology can form as a result of the same law and similar situation.

Regarding the second aspect, it is the result of a concrete first origin common to a complex of traditions. He rejects, then, every form of progressivist delusion. Now, a society governed by the first caste recedes into almost mythical remoteness. The subsequent reign of the second caste ended with the decline of the great monarchies.

Evola pdf julius

Then began the reign of the third estate, of the bourgeoisie, of industrialism and capitalism. Finally, what corresponds to the fourth caste emerges and has begun its struggle for world domination: Marxism and communism. Any anti-Marxist interpretation of the course of history, from the Right, should refer to this essential scheme, which we have ourselves developed on several occasions. This is also one of the foundations of his critique of the modern Western world, where he finds the very opposite, namely the primacy of action.

But this is precisely the point at which we must begin to formulate certain reservations.

Julius Evola

Our critique can take as its starting point the indication of the characteristic nature of the power at the apex or center of traditional civilization. Historically, this was not the case even in India, for despite its predominantly Brahmanical civilization, it had royal dynasties and representatives of the warrior caste who possessed traditional knowledge.

In fact, the aforementioned apex is characterized rather by an undivided unity of sacredness and royalty, of spiritual authority and temporal power. Unfortunately, these individuals have no power in the official hierarchy, which would allow them to exert any significant influence.

His work is a radical negation of democracy, socialism, and individualism. He goes even further, into areas barely touched upon by current Right-wing critiques. Not only did he point to the limits of profane scientific knowledge, but also to the devastation that inevitably follows from its world-view and its applications.

If anything, to us a more adequate conception would be a kind of Order, bringing together personalities loyal to certain principles, rooted in traditional spirituality, but also more directly in contact and in confrontation with reality and historical forces. Such an Order would make up the backbone of a true Right, and if its members, without necessarily flaunting their connection with the organization, were gradually able to occupy certain key positions in contemporary culture and society, a rectification would be possible.

Even such an activity should not be underestimated. However, there does seem to be favorable soil, and the various publishing initiatives confirm this. Although they are the ultimate foundation of everything else, given their unusual nature, there is no need to put them in the foreground, thereby possibly alarming a certain circle of readers and providing pretexts for ostracism.

Of course, apart from the intellectual aspect, there is the existential aspect. Traditional knowledge, as has already been stated, is necessarily at same time realization. Only one must indicate how to prevent distorted, mistaken or dangerous applications of this postulate. For clarification, an analogy would be the consecration of a priest by a bishop, who is the administrator of the spiritual influences of which the Church is believed to be the custodian.

Or perhaps we are supposed to seek out some surviving branch of operative Kabbalism, which again cannot be considered a Western tradition. Naturally, the teeming occult, theosophical, pseudo-Rosicrucian sects and cliques of today are spurious and inauthentic, and are completely out of the question. The problem of the origins, the foundations and the future destiny of the global hegemony of the white race is, of course, among the most exciting issues of today. We have in our hands a newly published large volume by Wahrhold Drascher, who, thoroughly knowledgeable, comprehensively informed and with an acute historical sense, takes on precisely this subject Die Vorherrschaft der weissen Rasse , Berlin, We shall provide an outline of his book, on account of the interest which, as we shall soon see, his views may have for Italian readers.

Many are tempted explain this unique event in world history in purely materialistic terms. Drascher, however, easily proves such explanations to be one-sided and inadequate. If it was only a matter of physical, military and technical superiority, it is, in fact, hardly conceivable how Cortez and Pizarro, along with only a handful of adventurers, succeeded in toppling gigantic empires, or how the English, with not even two hundred thousand men, have been able to keep no less than three hundred and fifty million Hindus at bay.

The spirit of adventure, the love of risk and the unknown, the sheer pleasure of domination and predation, the desire for great distances were, more than any rational, mercantile, and utilitarian motive, at the origins of white expansion, and were inseparably bound to specific character traits: This is the first point: Regarding the feeling of white superiority, Drascher states that it was not based on guns and warships, or even on legal principles.

Rather, it made use of all of those things with the naturalness of men willing to use whatever means necessary to achieve their goals. The true origins of this feeling of superiority are not rational, they are rooted in the very substance of the race, in the spirit of the blood.

This is why even when the various peoples of the white race found themselves in the most bitter conflicts, nonetheless, in their behavior, their way of being, of acting and of asserting themselves, they appeared to other peoples as a single family.

This, however, is not all. Its element is mobile, restless. At no point does it invite you to linger, to dwell, always pushing you to continue towards a new goal. And when you get there, it does not give you peace.

Each wave is calling you, seems to urge you to forget and leave what you already know and not settle for what you already have, but to attempt and dare new things. The sea is, in the highest sense, the idea of limitlessness, which it embodies more than any other aspect of nature. It is serious, powerful, tragic, it is a hostile force that always wants to be tamed again, always ready to destroy you if you do not prove yourself to be stronger than it.

And it is free, in the deepest sense of the word. In these terms, the experience of the sea gives rise to the spirit of a new European epoch, to the driving force of a universal impulse, to the soul of a new epic and adventurous cycle.

The ancient formula: Navigation and conquest, derived from the original Mediterranean spirit, were gradually adopted by a series European peoples, from the Renaissance onward, as the watchword of world conquest and the consolidation of the hegemony of the white race. But then, almost like the fatal cyclical process that every organism is subject to, the heroic tension and the original will to the infinite little by little went into dormancy.

The epic phase of expansion was followed by the economic, mercantile phase. The first conquerors, surrounded by an almost mystical prestige, were replaced by highly organized companies trading in manufactured goods and specializing in the rational use of raw materials. Military power, especially naval power as in the typical case of England , was more or less reduced to performing the function of the armed guard of economic hegemonism.

The freedom on the seas ended up becoming synonymous with the freedom of British commerce. In addition, the white West itself began to formulate ideologies that were destined to turn back on it and seriously damage its prestige in the eyes of the colored peoples, finally creating the conditions of a new spirit of independence and revolt among the latter.

This is not the place to delve into such considerations, which, moreover, Drascher himself discusses only incompletely. We will only mention, for example, that the egalitarian social principle has lead to the absurdity of legal parity between white nations and mestizo nations or African savages; that a poorly understood and demagogic nationalism has become, in Asia, a dangerous source of insurrectionary ferment, while Bolshevik-Marxist propaganda calls for the revolt of colonized peoples against whites, claiming that the latter have the same role with regard to the former that capitalist exploiters and oppressors have with regard to the international proletariat.

Here, however, it is more important to discuss consequences, recognizing that, in one way or another, the principle of European hegemony really is in danger today, and that the urgent problem of its restoration is not only material, but also, and above all, spiritual.

There is very little point in resorting to external remedies. Only a return to origins, i. And that means reviving the oceanic symbol, reawakening the will to the infinite and limitless, fueled — so to speak — by the ocean wind, the freedom of enormous distances. This spirit, however, must be mastered by firm discipline and translated into strength hardened like steel. It is no accident that Italy, which only now is fully entering into a cycle of conquest and colonial empire-building, has also proved its capacity for such a spirit, while in other countries, those forces have for a long time and over the span of many generations been lying dormant, decimated or supplanted by other, lower forces.

Thus, in this respect, too, Fascist Italy is now a symbol, and has defined the terms of a European alternative. Those nations that will be incapable of following her in accomplishing the miracle of a renewal and a revival in the sense just indicated, are destined to be swept away by the tide that is gradually swelling among the races they once dominated.

Whatever the power of those nations may still appear to be today, it is merely the legacy of a spirit that is now dead.

Some, in this regard, believe that the same phenomenon is met with here that can be observed more generally: However, in this way of presenting the problem, one often can detect a certain superficiality and tendentiousness.

In fact, one should start by defining the plane on which one wishes to apply such notions: Hence, generally speaking, if we consider the succession of generations within a given cycle of civilization, one can even formulate a paradox, because what is truly young is that which is close to the origin, while the final generations, which chronologically speaking are younger, are in fact the oldest: We mentioned this because something analogous is also true in a more concrete domain.

This indifferent and unprincipled youth, absorbed by materialism and petty hedonism, incapable of any enthusiasm, incapable of coherence, livening up, at the most, to football matches and bicycle races? It is precisely along these lines that one must understand the notion of youth in a more than biological sense, defining a common denominator, so as to overcome artificial antitheses.

If we were to indicate the fundamental characteristic of youth in this higher sense, we would define it as the will to the unconditioned. In particular, physically, true youth is characterized precisely by the almost paradoxical disposition of a superabundance of life, which, instead of being attached to itself, expends itself without reserve and is able to consider its own death as of no account.

One should distinguish between the most elemental phase, in which the qualities just indicated only occur spontaneously, in a disorderly and transient fashion, often like a kind of spontaneous combustion, and on the other, the phase in which these qualities are affirmed and stabilized. The second phase occurs, on the other hand, when ordeals have had to be faced, hard ordeals, and these ordeals have been endured without failing. This is true both in the interior and in the political domain. With this we can return to the problem with which we began.

In fact, something has repeated itself: In these terms, there should only be a fundamental continuity. But it would be really unfair to lump them all together and deny that within fascism, there were also men who remained upright, often hampered in every way by one or the other unofficial clique. One more point should be mentioned. It is not always easy — especially in the case of Italians, Mediterraneans — to give oneself an autonomous value. In order to have a sense of individuality, in order to feel important, many have a need to fret, to at all costs oppose something or someone.

This attitude should be rectified by the political, and not simply biological, youth. The highest ambition should not consist in being a revolutionary at all costs, but rather in being the exponent of a tradition, the bearer of a transmitted force, which should be enhanced and potentiated with anything that can secure the inflexibility of its direction. This also goes for the domain of ideas, and one of the proofs of inner freshness is the ability to understand that true ideas are above every contingency, and that it is through them that authentic personality acquires its value: Perrin, Indeed, few other publications have presented the essence of the Jewish problem with such clarity, such objectivity, and with such wealth of documentation.

It bears no trace of sectarianism or zeal — which is precisely what is needed in order to infuriate the emissaries of the Kahal, who find it extremely convenient to see the ranks of their adversaries made up only of fanatics and confused individuals.

The first part of the book, above all, is important, even if only for the excellent material assembled from the most varied sources. Efforts have been made to combat Jewry by means of baptism, bloody persecution, expulsion, expropriation, assimilation.

What methods have not been attempted in an effort to conquer it or destroy it? And yet, without any lasting results.

Jews are more numerous, more powerful, richer than ever. Must we draw the conclusion that it is, as a whole, invincible? Anyone who ponders the last two thousand years of history would have to answer in the affirmative. The following problem, then, forces itself upon us: The presence and activity of this heterogeneous substance are less noticeable during periods of liberal, internationalist and cosmopolitan decay. However, as soon as national formations emerge, as soon as a new consciousness of race and tradition asserts itself among Aryans, the latent conflict explodes, a clash becomes inevitable.

The Jew — who for thirty centuries and despite every kind of disaster has always maintained his own nationhood and law — while unable to directly oppose the Aryan, instead directly and indirectly foments revolutions and subversion of every kind. All of this is inevitable, has happened again and again, and will continue to happen, and today we are faced with this situation in its typical form.

Thus, to not pose the Jewish problem today is reckless, if not positively irresponsible. And the problem should from now on be formulated in full knowledge of the enemy we must fight. It is to this knowledge that de Vries devotes the part of his book entitled: Just as Adam emerged from the hands of Jehova, he emerged from the hands of his rabbis. It is in the Jewish law that the essence of the Jewish peril is to be found.

To limit oneself to describe this or that outward and practical aspect of Jewry and Jewish activity in the world, means stopping at details, means missing the meaning of the whole, the central point that bestows upon everything else its true meaning.

Now, Jewish law is not merely the Old Testament or Deuteronomy. De Vries is quite right to emphasize the error committed by those who believe that after the Old Testament, and with the emergence of Christianity, Jewish law has remained at a standstill and more or less cut off from the currents of history. That is false. The ancient law, or Torah, was complemented by a tradition that is also Mosaic and intrinsically Jewish, which was transmitted orally from father to son and was fixed in writing at the beginning of the third century AD: To this was added a properly theological and metaphysical development of the Jewish tradition, contained in the Zohar and, generally, in the Kabbala.

Together, all of these constitute the true Jewish law. Indeed, it is often said that the forms of later modifications, Talmudic and rabbinic, represent the essence and the true perfection of the law. De Vries cites, in this regard, precise testimonies. The superiority of the rabbinic law, which is the Talmud, with respect to Mosaic law, is established in clear terms by the Orthodox texts:.

As long as there are Jews and Jewry, the Talmud will preserve its value, since it has shaped their life and character. You can deny the Talmud its permanent value, but not its permanent influence.

But it is precisely in this context that an irreconcilable conflict reveals itself. Talmudic law sums up, exacerbates and carries to their extreme consequences those ancient and fanatical Jewish views, as a result of which there cannot be, nor will there ever be, a point of contact between us and the Jews. The Talmud goes to the point of saying: De Vries, referring to the texts, demonstrates the falsity of this argument: Now, since every true Jew considers his law as imperative, immutable, indivisible and absolute, and since the promise contained in it is the secret of the unbelievable toughness that over the centuries has kept the Jew from being defeated and has conserved his identity — tenacious, stubborn, at once proud and cowardly — for this very reason, a priori , doctrinally, the impossibility of any agreement and collaboration is clear.

Thus, de Vries goes on to document, in his book, the subversive activity of Jewry, especially from the French Revolution up to our days, and here, too, he shows a sense of what is essential, recognizing that if throughout history the Jewish spirit has always been revolutionary and subversive, it was with the secret intention of a reconstruction, over the ruins of every non-Jewish civilization.

Beyond the destructive activity of international Jewry, its ultimate ideal always betrays itself, that of the Regnum, the aspiration — sometimes still semi-religious, sometimes completely secularized and materialized — to global domination. Since the Great War, Jewry seems indeed to have been engaged in activity on a large scale in this regard. It acts in the streets, among the proletarian masses seduced by myths forged, mainly, by Jews — masses it steers in whatever direction it wishes; through internationaI finance and through capitalism, which may be considered a masterpiece of Jewish thought Sombart ; through liberal regimes and Masonic lodges, the members of which obey its orders; through supranational formations, including the League of Nations.

De Vries rightly says:. We are entering a dark and tragic period. We must abandon all illusions and give up facile optimism. If the world wants to recover at the brink of an abyss, one must have the courage to face reality. One must understand that Jewish successes are not accidental victories, due to fortuitous events, but that Jews have patiently and meticulously prepared the triumph of their millennial dream.

We do not at all reproach the Jews for working for the greatness of their race. We even admire the tenacity with which they pursue the realization of their purpose. What we cannot understand is only the blindness of so many non-Jews, who, when it comes to the defense of their most sacred interests, do not show the same enthusiasm and the same tenacity. Out of the question. A Japanese or a Negro, converted or baptized, is still a Japanese or a Negro. In the same way, a baptized Jew remains a Jew.

It is a matter of race. But behind the Jewish race, there is a force acting sometimes unconsciously and atavistically, sometimes in a shrewd and serpentine manner: An act of generosity which non-Jews have shown themselves capable of, but which has remained fruitless, wherever it has not actually produced the opposite result.

The emancipated Jew is a Jew who sees himself as having received carte blanche to pursue his goals: Another serious misconception, and for the same reason. The Talmud tells us that a non-Jew, having said to the rabbi Tanchum: Unfortunately we, being circumcised, cannot become like the rest of you.

Therefore be ye also circumcised, and we will all be equal. Today, no one demands physical circumcision anymore, but they want to impose spiritual circumcision on us, which is much worse.

We have not, therefore, assimilated the Jews, but the Jews are on their way to assimilating and subjugating us. It is a sad fact, that the life force, the tenacity with which our civilization works to preserve its own life, having been undermined and corroded by so many factors, are far inferior to those of Jewry.

The cultural emancipation of the Jew has to a large extent been accomplished automatically, through the judaization of our culture. The plague of capitalism, for example, and of mammonism, is a real triumph of the Ghetto. I have always felt the mania of assimilation of some of my colleagues to be disgraceful. And another exponent of Jewry adds: The Jewish substance, we were saying, continues to exist and wants to continue existing — while we are dissolving and being judaized.

Since all of these solutions have proven to be dead ends, the author is forced to consider the final possibility, the Zionist solution. Purge the land of Jews, gather them all together, deposit them all in a piece of some continent, so that the Jews may govern themselves, do what they want, practice their law and preserve their race, but if they seriously intend to realize the promise of a universal Regnum, let them try, and, as a nation, openly take up the fight with other countries — this, naturally, in its simplicity, would seem the only viable way.

The Jewish peril would then vanish, and with it, anti-Semitism, the day when all the Jews would live in their own country and just mind their own business. Is that practically possible? And if so, on what basis?

The land of Palestine, it is said, is not sufficient to contain all the Jews of the world. And the Arab resistance? We would have to deal with it. For de Vries, it is an opposition dictated less by practical and economic considerations than by feelings.