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Satyr
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Evola Empty
PostSubject: Evola Evola EmptyFri Nov 17, 2017 6:20 am



The forgotten spirit of traditionalism.


Righter, than right.

As the mountain rises out of the sea, from the bowls of the earth, the Will emerges from the body, out of the continuum of past held together by memory and we call spirit.
Will is the pinnacle, the peak of a memorial...and has no meaning without this.
It is tied to the body, as mountain rises from the earth.
We must not forget this, amidst the "ruins" when others have been stolen and made icons to their anti-life doctrines.


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PostSubject: Re: Evola Evola EmptyFri Nov 17, 2017 6:40 am





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PostSubject: Re: Evola Evola EmptyFri Nov 17, 2017 6:47 am

Clear direct, masculine language....connecting mind to body and body to world.
None of that prose and poetry enabling degenerates to see whatever they most desire in the text, the very mention of transvaluation of values an open letter to one's own rejection of past, to justify a degradation in the present.
Let us thank the Ionians for this feminine insinuating chatter, showing and masking, revealing and concealing..
Let us thank them and return to the Doric sense of laconic directness, where we speak and leave nothing to the imagination, fodder for feminine spirits to swoon and seduce themselves with promises and pretenses.

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PostSubject: Re: Evola Evola EmptyFri Nov 17, 2017 6:54 am

Would a Jew find something to twist in Evola's words?
Would a woman manipulate, and a child play with his meanings?

A more masculine spirit leaves no room for manoeuvring to gain a personal advantage.
There is order and order demands clarity.  
No unnecessary prose to allow the feminine, the emasculated to interpret language in whatever way gratifies their needs and desires.
A man can find much more to relate to in Evola than he can in Nietzsche, who was adopted by Jews to invent their Frankfurt Schools' critical theory, and other degenerates grasp to reinvent, to update Abrahamism.

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PostSubject: Re: Evola Evola EmptyFri Nov 17, 2017 7:08 am



Life is war...agon.
Life appropriates space/time, needs and appropriates energies to be arranged, ordered, as to its particular needs, denying them to all others.
In superfluity, in abundance this fact is lost in ease.
Space = possibilities.
Order = matter/energy.

Life appropriates and separates self from otherness.
Not world, only life does this...only life selects, gathers, covers, and encompasses.
Life's relationship to world is antagonistic - conflicting.
Order-ing, in the disorder-ing - attempting to arrest change in the fluctuating.

Sorrow, before the inevitable.
Joy, in the moment.
Pride, in the past.


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PostSubject: Re: Evola Evola EmptyFri Nov 17, 2017 7:22 am

What more use do we men have for prose, for flowery words, for poetic metaphors, in a Modern world inundated with romantic idealism, with meaningless metaphors, with words that have lost their substance and are thrown around?
Have we not enough of such things?
Are we still trying to hide from children, or seduce females?

Hell knows no wrath like that of women, and...I say, of children.

Has not Athenian coyness given us Democracy?

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PostSubject: Re: Evola Evola EmptyFri Nov 17, 2017 7:30 am



Let me adopt the Christian derogatory term for my faith, to raise it from the mud and return it to its glory.
Do we not live in the deranged language-games of degenerates and cowards?
Let us pick-up their weapons, which are nothing more than symbols of what is not, and take it away from them – let us adopt their words and wash them clean with our blood, sweat, and tears, so that their disarming will expose how hollow and empty they are.

What meaning do words have, coming from a degenerate's mouth?
They are void of substance, disconnected from world, full of insinuations and promises.
'Love', 'Value", 'Morality', 'Will', 'Self'.....meaningless empty husks existing in Platonic idealistic realms, and internal vaults.
Have they not adopted Nihilism with pride, to accuse those of denying their fabrications of lacking faith?
Have they not twisted language to accommodate their frailty; to gratify their insecurities and feed their insatiable desires?

Even the word 'human' is expelled like dust - a cloud of smoke.

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PostSubject: Re: Evola Evola EmptyFri Nov 17, 2017 7:38 am


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PostSubject: Re: Evola Evola EmptyFri Nov 17, 2017 7:52 am



Hermes = god of thieves and trickery...husbandry.
Fertile soil for the thief and the deceiver who can take metaphor and twist it into any meaning to deceive the laymen, the common man.

Symbols used to evoke in the desperate soul imagery of its own making...its own desiring.

Ego/Self = individual....beginning at birth and ending at death.....experiences stored as memories.
Spirit = what preceded the Ego/Self connecting it to a continuum of memories it inherits in DNA form - manifested as body, and triggered by stimuli, event, interactions...to be understood, by connecting them to relationships or patterns within patterns, also called meaning- Know Thyself.

The past appears to a consciousness....the past is present, but it only appears to a life form, because only a life can perceive and interpret.
What does it mean? Is a questions asking for the connections between the apparent - how they relate, and, most importantly, to what degree.
Common mistake in making sense of meaning is to overestimate or underestimate the relationships.
This is more prevalent when dealing with interpretations of interpretations - or interpretation of text, codified perceptions, interpretations of other minds.
Entanglement in interpretations of interpretations is common. an endless deference to other minds, declaring self as its best interpreter, its most intimate friend, its lover.
Matrices of inter-connections - words referring to more words, symbols connecting to other symbols, or metaphors.
how does one escape, break out of this semiotic web, that can become a labyrinth the mind can be lost in for an entire life?

World....senses....symbols/words reconnected to their reference points.
Noumena, reconnected, as proxies, as representations of the nervous system, to phenomena...to the apaprent.

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PostSubject: Re: Evola Evola EmptyFri Nov 17, 2017 8:19 am



In a post-Abrahamic world new messiahs, gurus, will find ready followers to  re-turn to the same superstitions.
Liberated from the christian god, the secularized crypto-christian will replace what he has lost with an updated and renamed version, adopting modern symbols, and jargon, to make it appear different, or more advanced.
One gods death makes the birth of many new ones possible - each one claiming to be the one, true inheritor of the one lost.

The weakness that led one to Abrahamism has not become strength....but remains, seeking for a replacement to feel strong again.

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PostSubject: Re: Evola Evola EmptyFri Nov 17, 2017 8:36 am

A man is forced to become vulgar so as to not be posthumously used, and abused by children as a toy, and by whores as a pleasure device.

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PostSubject: Re: Evola Evola EmptyFri Nov 17, 2017 8:55 am

Evola wrote:
A true ruler, imperial by nature, is he who has access to this higher quantity of being, which automatically also means a different quality of being by which others are inflamed, attracted, overpowered – without his even wanting them to be. It is he who imposes himself, so to speak, through his mere presence: like an embracing and threatening gaze that others are unable to resist; akin to that calm and relaxed greatness that magically stops even the armed man and the attacking beast; that immediately commands respect and the desire to obey, to sacrifice oneself, to search for the meaning of one’s own truer life within the vaster life…And so it is he who say at the zenith: ‘I am the way, the truth, and the life,’ and thus give a unit, meaning, and justification to countless individuals, to the whole system of life’s inferior determinisms, that they did not have before. For the inferior person never lives his own life as perfectly as when he is certain that this existence has a centre and a goal in something superior

Evola wrote:
The United States represents the reductio ad absurdum of the negative and the most senile aspects of Western civilization. What in Europe exist in diluted form are magnified and concentrated in the United States whereby they are revealed as the symptoms of disintegration and cultural and human regression. The American mentality can only be interpreted as an example of regression, which shows itself in the mental atrophy towards all higher interests and incomprehension of higher sensibility. The American mind has limited horizons, one conscribed to everything which is immediate and simplistic, with the inevitable consequence that everything is made banal, basic and leveled down until it is deprived of all spiritual life. Life itself in American terms is entirely mechanistic. The sense of I in America belongs entirely to the physical level of existence. The typical American neither has spiritual dilemmas nor complications: he is a natural joiner and conformist.

Evola wrote:
The inferior never lives a fuller life than when he feels his existence is subsumed in a greater order endowed with a center; then he feels like a man standing before leaders of men, and experiences the pride of serving as a free man in his proper station.


Evola wrote:
The “demonic nature of the economy” has developed from this distortion, following a chain of processes: thus, morally speaking, the responsibility falls squarely on the shoulders of the individual. The turning point was the advent of a view of life that, instead of keeping human needs within human limits in view of what is truly worthy of pursuit, adopted as its highest ideal an artificial increase and multiplication of human needs and the necessary means to satisfy them, in total disregard for the growing slavery this would inexorably constitute for the individual and the collective whole.

Evola wrote:
What must be questioned is not the value of this or that economic system, but the value of the economy itself. Thus, despite the fact that the antithesis between capitalism and Marxism dominates the back ground of recent times, it must be regarded as a pseudo-antithesis. In free-market economies, as well as in Marxist societies, the myth of production and its corollaries (e.g., standardization, monopolies, cartels, technocracy) are subject to the “hegemony” of the economy, becoming the primary factor on which the material conditions of existence are based. Both systems regard as “backward” or as “underdeveloped” those civilizations that do not amount to “civilizations based on labour and production” – namely, those civilizations that, luckily for themselves, have not yet been caught up in the feverish industrial exploitation of every natural resource, the social and production enslavement of human possibilities, and the exaltation of technical and industrial standards; in other words, those civilizations that still enjoy a certain space and a relative freedom.


Evola wrote:
“Culture” in the modern sense ceases to be a danger only when those who deal with it already have a worldview. Only then will an active relationship toward it be possible, because one will already have an inner form enabling him to discern confidently what may be assimilated and what should be rejected – more or less as happens in all the differentiated processes of organic assimilation. All this is rather evident, and yet it has been systematically misjudged by liberal and individualistic thought: one of the calamities of “free culture” made available to everybody and expounded by this ideology is the fact that in this way many whose minds are incapable of discrimination according to proper judgment, and who will still lack their own form and worldview, find themselves at the mercy of similar influences. This deleterious situation, which is flaunted as a triumph and a progress, proceeds from a premise that is exactly the opposite of the truth: it is assumed that, unlike men who lived in the “obscurantist” epochs of the past, modern man is spiritually mature, and thus capable of judging for himself and of being on his own (this is the same premise of modern “democracy” in its polemics against any principle of authority). But this is sheer illusion: never before as in modern times was there such a number of men who are spiritually formless, and thus open to any suggestion and ideological intoxication, so as to become dominated by psychic currents (without being aware of it in the least) and of manipulations belonging to the intellectual, political, and social climate in which they live.

Evola wrote:
In theory, the Western world accepted Christianity but for all practical purposes it remained pagan…Thus the outcome was some sort of hybridism. Even in its attenuated and Romanized Catholic version, the Christian faith represented an obstacle that deprived Western man of the possibility of integrating his authentic and irrepressible way of being through a concept and in relationship with the Sacred what was most congenial to him. In turn, this way of being prevented Christianity from definitely shaping the West into a tradition of the opposite kind, that is, into priestly and religious one conformed to the ideals of the ecclesia of the origins, the evangelical pathos, and the symbol of the mystical body of Christ.

Evola wrote:
We should not try to dissimulate the antithesis existing between, on the one hand, the pure Christian morality of love, submission, humility, mystical humanism, and, on the other hand, ethical-political values such as justice, honour, difference, and a spirituality that is not the opposite of power, but of which power is a normal attribute. The Christian precept of returning good for evil is opposed by the principle of striking the unjust, of forgiving and generosity, but only to a vanquished foe, and not to an enemy who still stands strong in his injustice. In a virile institution, as contemplated in the ideal of the true State, there is little or no room for love (conceived as the need to communicate, to embrace others, to lower oneself and to take care of those who may not even ask for it or be worthy of it) Again, in such an institution there can be relationships among equals, but without a communitarian - social and brotherly tint, established on the basis of loyalty, mutual acknowledgment and respect, as everyone retains his own dignity and a healthy love for distance. I will not discuss here what consequences would ensue on the political plane if we were to take literally the evangelical parables concerning the lilies of the field and the birds of the air, as well as all the other nihilist teachings that are built on the overthrow of earthly values and on the idea of the imminent advent of the Regnuum.


Evola wrote:
All the positive aspects of the way of the superman belong to this second aspect; the power to make a law for oneself, the “power to refuse and not to act, when one is pressed to affirmation by a prodigious force and an enormous tension:; the natural and free asceticism moved to test its own strength by gauging “the power of a will according to the degree of resistance, pain, and torment that it can bear in order to turn them to its own advantage” (so that from this point of view everything that existence offers in the way of evil, pain, and obstacles, everything that has nourished the popular forms of saviour religions, is accepted, even desired); the principle of not obeying the passions, but of holding them on a leash (“greatness of character does not consist in not having such passions: one must have them to the greatest degree, but held in check, and moreover doing this with simplicity, not feeling any particular satisfaction thereby”); the idea that “the superior man is distinguished from the inferior by his intrepidity, by his defiance of unhappiness” (“it is a sign of regression when pleasure begins to be considered as the highest principle”); the responding with incredulity to those who point “the way to happiness” in order to make man follow a certain behaviour: “ But what does happiness matter to us?”; the recognition that one of the ways to preserve a superior species of man is “to claim the right to exceptional acts as attempts at victory over oneself and as acts of freedom…to assure oneself, with a sort of asceticism, a preponderance and certitude of one’s own strength of will,” without refusing any privation; to affirm that freedom whose elements include “keeping the distance which separates us, being indifferent to difficulties, hardships, privations, even to life itself,” the highest type of the free man being seen in “he who always overcomes the strongest resistances…great danger making him a being of veneration”; to denounce the insidious confusion between discipline and enfeeblement (the goal of discipline can only be a greater strength-“he who does not dominate is weak, dissipated, inconstant”) and holding that “indulgence can only be objected to in the case of him who has no right to it, and when all the passions have been discredited thanks to those who were not strong enough to turn them to their advantage”; to point the way of those who, free from all bonds, obeying only their own law, are unbending in obedience to it and above all human weakness; all those aspects, in fine, in which the superman is not the “blond beast of prey” and the heir to the equivocal virtus of Renaissance despots, but is also capable of generosity, quick to offer manly aid, of “generous virtue,” magnanimity, and superiority to his own individuality – all these are the positive elements that the man of Tradition also makes his own, but which are only comprehensible and attainable when “life” is “more than life,” that is, through transcendence. They are values attainable only by those in whom there is something else, and something more, than mere life.

Evola wrote:
The problem of being oneself has a particular and subordinate solution in terms of a unification. Once one has discovered through experiment which one’s manifold tendencies is the central one, one sets about identifying it with one’s will, stabilizing it, and organizing all one’s secondary or divergent tendencies around it. This is what it means to give oneself a law, one’s own law.

Evola wrote:
If for the bourgeois generation nature was a kind of idyllic Sunday interlude of small town life, and if for the latest generation it is the stage for acting out its vacuous, invasive, and contaminating vulgarity, it is for our differentiated man a school of objectivity and distance; it is something fundamental in his sense of existence, exhibiting an absolute character. At this point one can clearly speak of a nature that in its elementary is the great world where the stone and steel panoramas of the metropolis, the endless avenues, the functional complexes of industrial areas are on the same level, for example, as great, solitary forests as symbols of a fundamental austerity, objectivity, and impersonality.

Evola wrote:
Although our case is different from that of ascetics who remove themselves from the world, the situation of the latest technological civilization might offer the incentive for commitments of this kind. In a large city, in mass society, among the almost unreal swarming of faceless beings, an essential sense of isolation or of detachment often occurs naturally, perhaps even more than in the solitude of moors and mountains. What I have hinted at concerning recent technology that annihilates distances and the planetary spread of today’s horizons, feeds inner detachment, superiority, calm transcendence, while acting and moving in the vast world: one finds himself everywhere, yet at home nowhere. In this way the negative can again be turned into positive.

Evola wrote:
It is the attitude of him who feels in place as little in nature as in the city, for whom it is normal and honest in a higher sense to keep his distance with respect to both; he sees the need and pleasure of surrender, expatiation, and feeling in animal, physical terms as an evasion, a symptom of fatigue and internal inconsistency. The body is part of the “person” as a definite instrument of expression and action in the situation actually lived; therefore it is obvious that one must also extend to it discipline and control, in order to assure completeness of being. This, however, has nothing to do with the cult of the physical personality, much less with the mania for sports, especially for team sports, one of today’s most vulgar and widespread opiates of the masses. As for the “sentiment of nature,” in general, the human type that concerns us must consider nature as part of a larger and more objective whole: nature for him includes countrysides, mountains, forests, and seacoasts, but also dams, turbines, and foundries, the tentacular system of ladders and cranes of a great modern port or a complex of functional skyscrapers. This is the space for a higher freedom. He remains free and self-aware before both types of nature - being no less secure in the middle of a steppe or on an alpine peak than amid Western city nightlife.

Evola wrote:
The true point of departure should instead be the distinction between person and individual. Strictly speaking, the concept of the individual is that of an abstract, formless, numerical unity. As such, the individual has no quality of its own, hence nothing that really distinguishes it. Considered simply as individuals, one can assume that all men and women are equal, so that we can ascribe equal rights and responsibilities to them and presumably equal “dignity” as “human beings” (the concept of “human being” is only a dignified version of that of the individual). In social terms, this defines the existential level proper to “natural rights,” liberalism, and absolute democracy. One of the principle and most apparent aspects of modern decadence refers, in fact, to the advent of individualism as a consequence of the collapse and destruction of the former organic and traditionally hierarchical structures, which have been replaced primarily by the atomic multiplicity of individuals in the world of quantity, that is to say the masses.

Evola wrote:
Manage so that what you can do nothing against, also can do nothing against you.

Evola wrote:
You can do anything as long as you are sure that you can do without it.

Evola wrote:
The error of certain extreme “racists” who believe that the return of a race to its ethnic purity ipso facto also means rebirth of a people, rests exactly on this: they deal with men as if they were dealing with the racially pure or pure-blood caste of a cat or a horse or a dog. The preservation or restoration of the racial unity (taking its narrowest meaning) can mean everything when you deal with an animal. But with men it is not so….it would be far too easy if the simple fact of belonging to one race that has been kept pure, already conferred, without being or doing anything else, some “quality” in the higher sense.

Evola wrote:
…in the concrete course of development of modern civilization the Jew can be seen as a power, who collectively with others has worked to create our “civilized,” rationalistic, and mechanistic modern decadence, but on no account can he be marked as its single, far-reaching cause. To believe such a thing would be very stupid. The actual truth is that one would rather fight against personified powers than against abstract principles or universal phenomena, because you can fight them practically. So the world had turned en masse against the Jew, as he seemed to show in his being a typical form that one finds, however, in much wider regions and even in nations that are untouched by Jewish immigration.

Evola wrote:
Only in recent times has aristocracy, like royalty, taken on a mere secular and political character. In the beginning, aristocracy and royalty were based on character, race, honour, valour, and faithfulness, on noblesse d’epee and on noblesse de coeur. In later times a plebeian view of the aristocracy arose that denied even the privileges of blood and tradition.

Evola wrote:
The ritual and sacral element was the foundation of the authority of both the higher castes and of the father in the ancient patrician family. In Western Aryan societies such as Greece and Rome, the pater familiae originally enjoyed a status similar to that of the priest-king. The term pater was synonymous with the king (hence the words rex, αναξ, βασιλευς); it conveyed the idea of spiritual authority as well as that of power and majestic dignity. According to some views with which I totally concur, the state is an application on a larger scale of the same principle that in the beginning constituted a patrician family. Therefore the pater, though he was the military leader and the lord of justice of his relatives and slaves, in primis et ante omnia was the person entrusted with performing those traditional rites and sacrifices proper to every family, the rites and sacrifices that constituted its nonhuman legacy.


Evola wrote:
A spirituality that in and of itself is not regal, and conversely, a regality that is not spiritual, eventually emerged; this spirituality and this regality enjoyed separate existences. Also a “feminine” spirituality and a material virility began to coexist jointly with a lunar “sacredness” and a material “solarity”. The original synthesis, which corresponded to the primordial regal attribute of the “glory” or the celestial “fire” of the “conquerors,” was dissolved and the plane of absolute certainty was lost. We shall see later on that such a split marks the beginning of the decent of civilization in the direction that has led to the genesis of the modern world.

Evola wrote:
In reality, as early as in the dark ages of prehistory we can detect the first episodes of the conflict between regal and priestly authority, since they both claimed form themselves the primacy that belongs to what is prior and superior to each of them. Contrary to common opinion, in the beginning this contrast was not motivated by a yearning for political hegemony; the cause of this conflict had a deeper root in two opposing spiritual attitudes. According to the prevalent form he was destined to assume after the differentiation of dignities, the priest is by definition always an interpreter and a mediator of the divine: as powerful as he may be, he will always be aware of addressing God as his Lord. The sacred king, on the other hand, feels that he belongs to the same stock as the gods; he ignores feeling of religious subordination and cannot help but be intolerant of any claim to supremacy advanced by the priesthood. Later times witnessed the emergence of forms of an anti-traditional anarchy that was manifested mainly in two ways: either as a royalty that is a mere temporal power in rebellion against spiritual authority; or as a spirituality of a “lunar” character in rebellion against a spirituality embodied by kings who were till aware of their ancient function. In both instances, heterodoxy was destined to emerge from the ruins of the traditional world. The first path will lead to the hegemony of the “political” element, the secularization of the idea of the state, the destruction of every authentic hierarchy, and last but not least, to the modern forms of an illusionary and materialistic virility and power that are destined to be swept away by the power of the world of the masses in its collectivist versions. The second path will run parallel to the first; it will initially be manifested through the advent of the “civilization of the Mother” and through its pantheistic spirituality, and alter on through the varieties of what constitutes devotional religion.

Evola wrote:
The ancient world did not despise labour because it practiced slavery and because those who worked were slaves; on the contrary, since it despised labour, it despised the slave; since those who “worked” could not be anything but slaves, the traditional world willed slavery into being and it differentiated, instituted, and regulated into a separate social class the mass of those people whose way of being could only be expressed through work.

Evola wrote:
If the modern world has disapproved of the “injustice’ of the caste system, it has stigmatized much more vibrantly those ancient civilizations that practiced slavery; recent times boast of having championed the principle of “human dignity.” This too is mere rhetoric. Let us set aside the fact that Europeans reintroduced and maintained slavery up to the nineteenth century in their overseas colonies in such heinous forms as to be rarely found in the ancient world; what should be emphasized is that if there ever was a civilization of slaves on a grand scale, the one in which we are living is it. No traditional civilization ever saw such great masses of people condemned to perform shallow, impersonal, automatic jobs; in the contemporary slave system the counterparts of figures such as lords or enlightened rulers are nowhere to be found. This slavery is imposed subtly through the tyranny of the economic factor and through the absurd structures of a more or less collectivized society. And since the modern view of life in its materialism has taken away from the single individual any possibility of bestowing on his destiny a transfiguring element and seeing in it a sign and a symbol, contemporary “slavery” should therefore be reckoned as one of the gloomiest and most desperate kinds of all times. It is not a surprise that in the masses of modern slaves the obscure forces of world subversion have found an easy, obtuse instrument to pursue their goals; while in places where it has already triumphed, the vast Stalinist “work camps” testify to how the physical and the moral subjection of man to the goals of collectivization and the uprooting of every value of the personality is employed in a methodical and even satanic way.

Evola wrote:
The traditional symbolism, the supernatural principle was conceived as “masculine” and the principle of nature and of becoming as “feminine.” In Hellenic terms the “one” (το εν), which is “in itself,” complete, and self-sufficient, is regarded as masculine. Conversely, the dyad, the principle of differentiation and of “other-than-self,” and thus the principle of desire and of movement, is regarded as feminine. In Hindy terms (according to the Samkhya darsana), the impassable spirit (purusa) is masculine, while prakkrti, the active matrix of every conditioned form, is feminine. The Far eastern tradition expressed equivalent concepts through the cosmic duality of yin and yang, whereby yang, the male principle, is associated with the “virtue of heaven” and yin, the feminine principle, with the principle of the earth

Evola wrote:
After exposing the decadence of modern woman, he must not forget that man is mostly responsible for such decadence. Just like the plebeian masses would have never been able to make their way into all the domains of social life and of civilization if real kings and real aristocrats would have been in power, likewise, in a society run by real men, woman would never have yearned for or even been capable of taking the path she is following today. The periods in which women have reached autonomy and pre-eminence almost always coincided with epochs marked by manifest decadence in ancient civilizations. Thus, the best and most authentic reaction against feminism and against every other female aberration should not be aimed at women as such, but at men instead. It should not be expected of women that they return to what they really are and thus re-establish the necessary inner and outer conditions for reintegration of a superior race, when men themselves retain only the semblance of true virility.

Evola wrote:
Following the mixing of the castes or of analogous social bodies and the coming to power of the inferior social strata and races, it was unavoidable that their spirit triumphed even in this regard; that any relationship with the supernatural would be conceived exclusively in terms of “religion”; that nay other higher form came under suspicion and was even stigmatized as sacrilegious and demonic. The feminization of spirituality was already foreshadowed in ancient times. Wherever it prevailed, it determined the first alteration of the primordial tradition in the races.

Evola wrote:
The real man, in addition to the biological and somatic part, is soul and spirit. Therefore, a comprehensive racial theory must consider all these three terms: body, soul and spirit. There will thus be a racism of the first degree, which addresses the strictly biological, anthropological and eugenic problems ; then, a racism of the second degree, which addresses the 'race of the soul', that is to say the form of the character and the affective reactions ; finally, as a crowning-piece, the consideration of the 'race of the spirit', which addresses the highest elements of the personality which, in regard to the general vision of the world and the beyond, destiny, life, action, in short, the 'highest values', differentiate and make men unequal. The classical ideal, racially interpreted, is the harmony and the unity of these three racial aspects in a higher type.

Evola wrote:
A progressive sift of power and type of civilization has occurred from one caste to the next since prehistoric times (from sacred leaders, to a warrior aristocracy, to the merchants, and finally to the serfs); these castes in traditional civilizations corresponded to the qualitative differentiation of the main human possibilities. In the face of this general movement anything concerning the various conflicts among peoples, the life of nations, or other historical accidents plays only a secondary and contingent role.

Evola wrote:
In reality, the codification of the traffic with gold as a loan with interest, to which the Jews had been previously devoted since they had no other means through which they could affirm themselves, may be said to be the very foundation of the acceptance of the aberrant development of all that is banking, high finance, and pure economy, which are spreading like a cancer in the modern world. This is the fundamental time in the “age of the merchants.”

Evola wrote:
In the communist world an important goal is the elimination in man of everything that has any value of autonomous personality and of all that may represent an interest unrelated to the needs of the collectivity. More specifically, the mechanization, dis-intellectualization, and rationalization of every activity, on every plane, are the means employed to this end, rather than being, as in the last European civilization, the much deplored and passively suffered consequences of fatal processes. Once every horizon is reduced to that of the economy, the machine becomes the center of a new messianic promise and rationalization appears as one of the ways to eliminate the “residue” and the “individualistic rough edges” inherited from the “bourgeois era.”

Evola wrote:
In America any inventor who discovers some new tool that will improve production will always win more social approval and acknowledgement than the traditional type of the intellectual; moreover, anything that is profit, reality or action in the material sense of the word will always be valued more than anything that may derive from a line of aristocratic dignity
.

Evola wrote:
Obviously, the levelling process applies to the sexes as well. The Soviet emancipation of the woman parallels the emancipation that in America the feminist idiocy, deriving from “democracy” all its logical conclusions, had achieved a long time ago in conjunction with the materialistic and practical degradation of man. Through countless and repeated divorces the disintegration of the family in America is characterized by the same pace that we could expect in a society that knows only “comrades.” The women, having given up their true nature, believe they can elevate themselves by taking on and practicing all kinds of traditionally masculine activities. These women are chaste in their immorality and banal even in their lowest perversions; quite often they find in alcohol the way to rid themselves of the repressed or deviated energies of their nature. Moreover, young women seem to know very little of the polarity and the elemental magnetism of sex as they indulge in a comradely and sportive promiscuity. These phenomena are typically American, even though their contagious diffusion all over the world makes it difficult for people to trace their origin to America. Actually, if there is a difference between this promiscuity and that envisioned by communism, it is resolved in a pejorative sense by a gynaecocratic factor, since every woman and young girl in America and other Anglo-Saxon countries considers it only natural that some kind of pre-eminence and existential respectability be bestowed upon her as if it were her inalienable right.

Evola wrote:
On the plane of the political powers pursuing world domination, Russia and America appear today in an antagonistic relationship. And yet if one examines in their essence the dominant themes in both civilizations, and if their ideals are closely scrutinized as well as the effective transformations that, following a central tendency, all the values and interests of life have undergone in both of them, then it is possible to notice a convergence and a congeniality. Russia and America appear as two different expressions of the same thing, as two ways leading to the formation of that human type that is the ultimate conclusion of the processes that preside over the development of the modern world.

Evola wrote:
Once detachment, viveka, is interpreted mainly in this internal sense, it appears perhaps easier to achieve it today than in more normal and traditional civilization. One who is still an “Aryan” spirit in a large European or American city, with its skyscrapers and asphalt, with its politics and sport, with its crowds who dance and shout, with its exponents of secular culture and soulless science and so on – among all this he may feel himself more alone and detached and nomad than he would have done in the time of the Buddha, in conditions of physical isolation and of actual wandering. The greatest difficulty, in this respect, lies in giving the sense of internal isolation, which today may occur to many almost spontaneously, a positive, full, simple, and transparent character, with elimination of all traces of aridity, melancholy, discord, or anxiety. Solitude should not be a burden, something that is suffered, that is borne involuntarily, or in which refuge is taken by force of circumstances, but rather, a natural, simple, and free disposition.

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PostSubject: Re: Evola Evola EmptyFri Nov 17, 2017 8:58 am

It is the duty of the philosopher born in this post-modern age to speak so clearly, so honestly, so directly as to prevent future degenerate from exploiting ambiguity and prose to justify their feebleness and reinvent what is taken away from them.

Too much has already been lost when in the past softer language, poetics, indirect criticism, literati beautification were used to insinuate - shy spirits ought not step into the public domain.

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PostSubject: Re: Evola Evola EmptyFri Nov 17, 2017 9:48 am

Evola, Julius wrote:
The traditional symbolism, the supernatural principle was conceived as ‘masculine’ and the principle of nature and of becoming as ‘feminine’. In Hellenic terms the ‘one’ (το εν), which is ‘in itself’, complete, and self-sufficient, is regarded as masculine. Conversely, the dyad, the principle of differentiation and of ‘other-than-self’, and thus the principle of desire and of movement, is regarded as feminine. In Hindy terms (according to the Samkhya darsana), the impassable spirit (purusa) is masculine, while prakkrti, the active matrix of every conditioned form, is feminine.
The Far eastern tradition expressed equivalent concepts through the cosmic duality of yin and yang, whereby yang, the male principle, is associated with the “virtue of heaven” and yin, the feminine principle, with the principle of the earth.
Masculine = order.
Feminine = chaos.
One gives way to the other, and both coexist in all organisms as harmony/disharmony, expressed as attraction/repulsion – (inter)activity.
Psychology = Feminine is seduced, memorized by the masculine – order attracts feminine followers. Masculine is seduced by the feminine; is interested, mystified by it, desiring to order it, to make it ordered in accordance to its own.

Cosmologically the feminine is the eternally disordered, the eternally alien otherness.
Psychologically it is the alien that must be given order - dominated, assimilated - that which births possibility, that which permits free-will to escape totalitarian, absolute authority - singularity.
Abrahamic god is the absolute Male that has subordinated, assimilated, the feminine in all. All are made feminine outside of its dominion.
In Hellenism the feminine coexist with the masculine - not dominated it is controlled.
Masculine order is controlling, or attempting to control chaos, not eliminating it. It begins with the chaos in itself - the repulsion, the imperfect making perfection impossible.
Male is perfecting, ordering what resists it.
Woman is natural agency, where the chaotic is expressed directly as part of her mystifying spirit.  
The female does not know herself - she feels her every judgment, intuitively acts without fully understanding why.

The more feminine a woman is the more malleable she is - less resistance to order, to the will of another.
The more feminine a man is the easier it is to make him a follower - assimilate him in your own order.

Feminized men/women are the perfect citizens. The most up-to-date, disciplined, fashionable, trendy...always adopting popular beliefs - attracted to external power, order
Seeking in text, in scripture, in an-other, their order, because only man can give birth (γεννα), and woman can carry it to fruition.
In Indo-European traditions it is the male that carries the past forward, generates the bloodline, and the woman is the means for this end – patrilineal.
Tribal identity is given from the father to the son.
Abrahamism reduces man to a representation of 'god's' monopolizing masculinity. Biological males are nothing more than means to his ends – emasculation.
Woman is the carrier of generation - matrilineal.
This is transferred to the State in modern systems. Parents are raising the offspring of the State, in accordance to its principles, values, to produce the best citizens – well-adaptive, productive.
Man is superfluous after fertilization has occurred and only serves as a provider, and carrier of systemic norms. In all other respects he is detrimental to the interests of the State, representing a biological challenge to the state’s monopolization of masculinity.

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PostSubject: Re: Evola Evola EmptyFri Nov 17, 2017 10:54 am

Like a Christian that dominates his perception by the desire to secure his psyche against indifferent, external and internal reality because he can't control himself, like a Jew that dominates completely with its focus wholly absorbed by domination, using the dirties tricks and most pathetic strategies because he can't control the world around his people so do Muslim completely dominate their females through Sharia knowing that because of their low genetic quality the females would quickly betray them and they would not have enough skill and intelligence to combat it. Only the top quality minds, psychologies, groups and nations of peoples, collectives of men are willing to engage in a fair combat against others knowing(or being confident) that they can grow themselves through such conflict and ultimately come out victorious and more powerful than ever. Or at least this is how I understand it to be on a general level.
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