“The so-called 'Left-Hand Path' - that of Kaulas, Siddhas and Viras - combines the... Tantric worldview with a doctrine of the Ɯbermensch which would put Nietzsche to shame... The Vira - which is to say: the 'heroic' man of Tantrism - seeks to sever all bonds, to overcome all duality between good and evil, honor and shame, virtue and guilt. Tantrism is the supreme path of the absolute absence of law - of shvecchacarÄ«, a word meaning 'he whose law is his own will'." ― Julius Evola, The Path of Cinnabar.

“It is necessary to have “watchers” at hand who will bear witness to the values of Tradition in ever more uncompromising and firm ways, as the anti-traditional forces grow in strength. Even though these values cannot be achieved, it does not mean that they amount to mere “ideas.” These are measures…. Let people of our time talk about these things with condescension as if they were anachronistic and anti-historical; we know that this is an alibi for their defeat. Let us leave modern men to their “truths” and let us only be concerned about one thing: to keep standing amid a world of ruins.” ― Julius Evola, Revolt Against the Modern World: Politics, Religion, and Social Order in the Kali Yuga.

“We are born into this time and must bravely follow the path to the destined end. There is no other way. Our duty is to hold on to the lost position, without hope, without rescue, like that Roman soldier whose bones were found in front of a door in Pompeii, who died at his post during the eruption of Vesuvius because someone forgot to relieve him. That is greatness. That is what it means to be a thoroughbred. The honorable end is the one that can not be taken from a man.” ― Oswald Spengler, Man and Technics: A Contribution to a Philosophy of Life.

Thursday, April 20, 2017

Julius Evola on RIDE THE TIGER

I do not deny that the book in question could not but draw the necessary conclusions from the negative balance of forces which is becoming more and more evident these days. Nevertheless, it must be borne in mind that the book addresses a very particular human type and that it essentially deals with the problem of the inner life, of the ethic to follow as individuals in a time of dissolution.

Some people have spoken of the book as a 'manual for the right-wing anarchist', and to a certain extent, this is accurate. My assertion that today there is no political system, no formation, and no party whatsoever worth devoting oneself to, and that everything existing must be denied, has disconcerted many. However, this denial and non-commitment do not derive from a lack of principles, but from the possession of principles, which are precise, solid and not subject to compromise. Nor is this the only respect in which I differ from the nihilism or the anarchism of the 'angry young men', the more or less defeated generation, the beats, hipsters, and such people, whose 'no' is not based on anything positive. In the life of today it can be appropriate, for many, to withdraw in order to settle in a more interior line of trenches, so that that which we cannot do anything about cannot do anything against us. However, the whole book does not encourage people to let themselves go, but precisely the contrary : a strict discipline of life brought to the highest point is what is outlined in it.

On this inner, spiritual plane of the individual, what is required is the opposite of non-involvement. And I would like to draw people's attention to the possibility that, before thinking of outer actions, often dictated by momentary enthusiasms, one should think of the formation of oneself, the action on oneself, against everything which is formless, shifty or bourgeois. In the book I have evoked, it is true, the formula of apoliteia. The word I took from the Stoics. Now, it must be recalled that this precept of detachment from a political world which, at the time of the Stoics, was already beginning to dissolve irresistibly, had a double significance for the Stoics : the fidelity to an ideal State, beyond the contingent one of men and time, and, precisely, a strict individual ethic. This is how Stoicism in Rome came, in the end, to reinvigorate what was still left of the traditional Patriciate.

People must thus pay attention to the particular plane of the problems dealt with in the book, and, moreover, realise that not every individual who comes along can expect to identify himself with the particular type of modern man to whom it is directed. In the first pages I also pointed out that, apart from the type in question, if there are today men willing to fight in spite of all, even on lost positions, I am equally grateful to them. I want only realism, lucidity.

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