Julius Evola says a lot that goes unspoken in this Kali Yuga/dark age.
In a very real sense the world is lining up with with "New Russia against the west. It is shaping up to be a huge confrontation clearly Putain has read some of this material.
Evola short definition of tradition.
"The traditional world knew divine kingship. It knew the bridge between the two
worlds, namely, initiation; it knew the two great ways of approach to the
transcendent, namely, heroic action and contemplation; it knew the mediation, namely, rites
and faithfulness; it knew the social foundation, namely, the traditional law and the
caste system; and it knew the political earthly symbol, namely, the empire.
These are the foundations of the traditional hierarchy and civilization that have
been completely wiped out by the victorious "anthropocentric" civilization of our
contemporaries. "
He goes on to describe Royal tradition in great societies Egypt China ect.
This is at times hard to take. but much needed critique of what some call the current dark age.
For example Evola on the destruction of the family and women in Soviet Russia are "two sides of the same coin."
On America
"In America everything works toward this goal; conformism in terms of "matter of fact" and "like-mindedness"
On the matter of leaving people alone.
It has rightly been observed that every American (whether
he be named Wilson or Roosevelt, Bryan or Rockefeller) is an evangelist who can-
not leave his fellow men alone, who constantly feels the need to preach and work for
the conversion, purification, and elevation of each and everyone to the standard
moral level of America, which he believes to be superior and higher than all others.
This attitude originated with abolitionism during the Civil War and culminated with
the double democratic "crusade" in Europe envisioned by Wilson and by Roosevelt.
And yet even in minor matters, whether it be prohibitionist or the feminist, pacifist,
or environmental propaganda, we always find the same spirit, the same leveling and
standardizing will and the petulant intrusion of the collective and the social dimen-
sion in the individual sphere. Nothing is further from the truth than the claim that the
American soul is "open-minded" and unbiased; on the contrary, it is ridden with
countless taboos of which people are sometimes not even aware.
Evola points out the individual in the world today is the "nomad of the asphalt"
Again two sides of the same coin.
"Is all this that far off from Lenin's recommendation to ostracize "every view
that is supernatural or extraneous to class interests" and wipe out as an infectious
disease any residue of independent spirituality? Does not the technocratic ideology
arise both in America and in Russia from the ranks of secularized and all-powerful
men?"
Have women become strong under the Soviet and American system?
Evola on women. Would seem horribly offsenive in some aspects
The Soviet emancipation of the woman parallels that 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 count-
less 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 own 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."
Somewhat critical towards Nationalism
"Even when nationalism speaks of "tradition," it has nothing to do with what used
to go by that name in ancient civilizations; it is rather a myth or fictitious continuity
based on a minimum common denominator that consists in the mere belonging to a
given group. Through the concept of "tradition," nationalism aims at consolidating a
collective dimension by placing behind the individual the mythical, deified, and
collectivized unity of all those who preceded him. In this sense, Chesterton was right to
call this type of tradition "the democracy of the dead." Here the dimension of -
transcendence, or of what is superior to history, is totally lacking. "
More in favor of caste
"In the context of a living tradition, the castes represented the natural "place" of
the earthly convergence of analogous wills and vocations; also, the regular and closed
hereditary transmission forged a homogeneous group sharing favorable organic, vi-
talistic, and even psychic proclivities in view of the regular development on the part
of single individuals of the aforesaid prenatal determinations or dispositions on the
plane of human existence. The individual did not "receive" from the caste his own
nature; rather, the caste afforded him the opportunity to recognize or remember his
own nature and prenatal will, while at the same Lime presenting him with a kind of
occult heritage related to the blood so that he would be able to realize the latter in a
harmonious way."
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From the Publisher
Evola challenges your assumptions about fundamental aspects of modern life.
No idea is as absurd as the idea of progress, which together with its corollary notion of the superiority of modern civilization, has created its own “positive” alibis by falsifying history, by insinuating harmful myths in people’s minds, and by proclaiming itself sovereign at the crossroads of the plebeian ideology from which it originated.
In order to understand both the spirit of Tradition and its antithesis, modern civilization, it is necessary to begin with the fundamental doctrine of the two natures. According to this doctrine there is a physical order of things and a metaphysical one; there is a mortal nature and an immortal one; there is the superior realm of “being” and the inferior realm of “becoming.” Generally speaking, there is a visible and tangible dimension and, prior to and beyond it, an invisible and intangible dimension that is the support, the source, and the true life of the former.
--from chapter one
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