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solar storm

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in man

 

in addition to the physical body

 

there are essentially three entities or principles

 

each endowed with its own character and destiny

 



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the first principle corresponds to the conscious "I" typical of the waking state

 

which arose with the body and was formed in parallel with its biological development

 

this is the ordinary personality

 

the second principle was called "demon"

 

"manes"

 

"lar"

 

and even "double"

 

the third and last principle corresponds to what proceeds from the first entity after death

 

for most people

 

it is the "shadow"



 

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as long as a person belongs to "nature"

 

the ultimate foundation of a human being is the daemon or "demon"

 

in this context the term does not have the evil connotation christianity bestowed upon it

 

when man is considered from a naturalistic point of view

 

the demon

 

could be defined as the deep force that originally produced consciousness in the finite form that is the body in which it lives during its residence in the visible world

 

this force eventually remains "behind" the individual

 

in the preconscious and in the subconscious dimensions

 

as the foundation of organic processes and subtle relations with the environment

 

other beings

 

and with past and future destiny

 

these relations usually elude any direct perception

 

the single individuals of a group appear as various incarnations or emanations of this demon or totem

 

which is the "spirit" pulsating in their blood

 

they live in it and it lives in them

 

though transcending them

 

just as the matrix transcends the particular forms it produces out of its own substance

 

the seat of the lares is underground

 

they are in custody of a female principle

 

mania

 

who is the mater larum

 

at the death of the body an ordinary person usually loses his or her personality

 

which was an illusory thing even while that person was alive

 

the person is then reduced to a shadow that is itself destined to be dissolved after a more or less lengthy period culminating in what was called "the second death"

 

the essential vital principles of the deceased return to the totem

 

which is a primordial

 

perenial

 

and inexhaustible matter

 

life will again proceed from this matter and assume other individual forms

 

all of which are subject to the same destiny

 

this teaching concerns the naturalistic order

 



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there is

 

however

 

a second teaching relating to a higher order and a different

 

more privileged

 

aristocratic

 

and sacred solution to the problem of survival after death

 

it is possible to establish a connection here with the ideas concerning those ancestors who

 

through their "victory"

 

bestowed a sacred legacy upon the ensuing patrician generations that reenact and renew the rite

 

the "heroes" or demigods to whom the higher castes and the noble families of traditional antiquity traced their lineage were beings who at death

 

(unlike most people or unlike those who had been defeated in the trials of the afterlife)

 

did not emanate a "shadow" or the larva of an ego that was eventually destined to die anyway

 

instead

 

they were beings who had achieved the self-subsistent

 

transcendent

 

and incorruptible life of a "god"

 

they were those who "had overcome the second death"

 

this was possible because they had more or less directly imposed upon their own vital force that change of nature

 

the transcendent meaning of "sacrifice"

 



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to establish ambiguous promiscuities that make individuals more vulnerable to the powers on which they depend as natural beings

 

thus allowing the center of their being to fall deeper and deeper into the collective and into the prepersonal dimensions and to "placate" or to propitiate certain infernal influences

 

granting them their wish to become incarnated in the souls and in the world of men

 

this is the essence of an inferior cult that is only an extension of the way of being of those who have no cult and no rite at all

 



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to free human beings from the dominion of the totems

 

to strengthen them

 

to address them to the fulfillment of a spiritual form and a limit

 

and to bring them in an invisible way to the line of influences capable of creating a destiny of heroic and liberating immortality

 

this was the task of the aristocratic cult

 



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one would look in vain for "religion" in the original forms of the world of tradition

 

what characterizes the primordial times is not "animism"

 

the idea that an "anima" is the foundation of the general representation of the divine and of the various forces at work in the universe

 

but rather the idea or perception of pure powers

 

adequately represented by the roman view of the numen

 

the numen

 

unlike the notion of deus

 

as it later came to be understood

 

is not a being or a person

 

but a sheer power that is capable of producing effects

 

of acting

 

and of manifesting itself

 

the sense of the real presence of such powers

 

or numina

 

as something simultaneously transcendent and yet immanent

 

marvelous yet fearful

 

constituted the substance of the original experience of the "sacred"

 

even though more conditioned points of view were not excluded from exotericism

 

those traditional forms reserved for the common people

 

"inner doctrines" were characterized by the teaching that the personal forms of deities

 

variously objectified

 

are only symbols of superrational and superhuman ways of being

 



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the center consisted in the real and living presence of these states within an elite

 

or in the ideal of their realization through what in tibet is called the "direct path"

 

and which generally corresponds to initiation conceived as an ontological change of nature

 

the rite was a "divine technique"

 

a determining action upon invisible forces and inner states

 

thus

 

the law of action reigned supreme

 

but the law of action is also the law of freedom

 

no bond can be spiritually imposed on beings who neither hope nor fear

 

but rather act

 



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when the efficacy of the rite disappeared

 

man was motivated to give a mythological individuality to those forces with which he had previously dealt according to simple relationships of technique or which

 

at most

 

he had conceived under the species of symbols

 

later on man conceived these forces in his own image

 

thus limiting human possibilities

 

he saw in them personal beings who were more powerful than he was

 

and who were to be addressed with humility

 

faith

 

hope

 

and fear

 

not only to receive protection and success

 

but also liberation and salus

 

(in its double meaning of health and salvation)

 

the hyperrealistic world that was substantiated with pure and sheer action was replaced with a subreal and confused world of emotions

 

imagination

 

hopes

 

and fears

 

this world became increasingly "human" and powerless as it followed various stages of the general involution and alteration of the primordial tradition

 



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the division of individuals into castes or into equivalent groups according to their nature and to the different rank of activities they exercise with regard to pure spirituality

 

constitutes the essence of the primordial legislation and of the social order according to "justice"

 

the activities of the slaves or workers were subordinated to the activities of the bourgeoisie

 

higher up in the hierarchy we find the warrior nobility

 

and finally the representatives of the spiritual authority and power

 



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after the race of beings who are by nature more than human beings became extinct

 

this fourfold division became a threefold division when nobility was thought to encompass both the warrior and the spiritual dimensions and practiced in those areas in which residues of this original situation existed

 



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the castes

 

more than defining social groups

 

defined functions and typical ways of being and acting

 

a hierarchy was not a device of the human will but a law of nature and as impersonal a physical law as that according to which a lighter fluid floats on top of a denser fluid

 

unless an upsetting factor intervenes

 



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the castes corresponded to different powers of the soul and to particular virtues

 

the rulers

 

the warriors

 

and the workers

 

corresponded respectively to the spirit and to the head

 

to the animus and to the chest

 

and to the faculty of desire and to the lower organs of the body regulating sex and the functions of excretion

 

in this way

 

the external order and hierarchy correspond to an inner order and hierarchy according to "justice"

 



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excluding the idea that birth is a casual event

 

it can be said that birth does not determine nature

 

but that nature determines birth

 

more specifically

 

a person is endowed with a certain spirit by virtue of being born in a given caste

 

but at the same time

 

one is born in a specific caste because one possesses

 

transcendentally

 

a given spirit

 

hence

 

the differences between the castes

 

far from being artificial

 

unfair

 

and arbitrary

 

were just the reflexion and the confirmation of a preexisting

 

deeper

 

and more intimate inequality

 

they represented a higher application of the principle suum cuique (to each his own)

 



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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

 

vitalistic

 

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 time 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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the characteristics

 

the functions

 

and the duties of the caste constituted the traces for the regular development of one's possibilities in the context of an organic social system

 

in the higher castes

 

initiation completed this process by awakening and inducing in the single individual certain influences that were already oriented in a supernatural direction

 

the ius of the single individual

 

namely

 

those prerogatives and distinct rights inherent to each of these traditional articulations

 

not only allowed this transcendental will to be in harmony with a congenial human heredity

 

but also allowed everybody to find in the social organism a condition that really corresponded to their own nature and to their deepest attitudes

 

such a condition was protected against any confusion and prevarication

 



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it is true that much can be "achieved" in a lifetime

 

but "achievements" mean absolutely nothing from a higher point of view

 

(from a point of view that knows that the progressive decay of the organism will eventually push one into nothingness)

 

when they do not actualize the preexisting will that is the reason for a specific birth

 



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faithfulness is the second cornerstone of every traditional organization

 

in addition to the rite and an elite that embodies transcendence

 

this is the force that

 

as a magnet

 

establishes contacts

 

creates a psychic atmosphere

 

stabilizes the social structure

 

and determines a system of coordination and gravitation between the individual elements and the center

 

this fluid

 

is rooted in freedom and in the spiritual spontaneity of the personality

 



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this is also why

 

in any civilization of a traditional type

 

unity and hierarchy were able to coexist with a high degree of independence

 

freedom

 

and self-expression

 

especially in typically aryan civilizations

 

there were long periods of time in which a remarkable degree of pluralism existed within every state or city

 

families

 

stocks

 

and gentes made up many small-scale states and powers that enjoyed autonomy to a large degree

 

they were subsumed in an ideal and organic unity

 

though they possessed everything they needed for their material and spiritual life

 

a cult

 

a law

 

a land

 

and a militia

 

tradition

 

the common origin

 

and the common race

 

(not just the race of the body

 

but the race of the spirit)

 

were the only foundations of a superior organization that was capable of developing into the form of the empire

 

especially when the original group of forces spread into a larger space when it needed to be organized and unified

 



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the "sacred" was a light that shone not only on what today are the profane sciences

 

arts

 

and professions

 

but on trades and various material activities as well

 

by virtue of the analogical correspondences existing between the various planes

 

the sciences

 

activities

 

and skills of the lower plane could traditionally be considered as symbols of a higher nature and thus help to communicate the meaning hidden in the latter

 

since it was already present in the former

 

even though in a potential form

 



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the notion of "nature" did not correspond merely to the world of bodies and of visible forms

 

but on the contrary

 

it corresponded essentially to part of an invisible reality

 

the ancients had a sense of a dark netherworld

 

populated by obscure and ambiguous forces of every kind

 

that was opposed to the superrational and sidereal brightness of a higher region

 



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when the inner strength of a fides is no longer present

 

then every activity is defined according to its purely material aspect

 

also

 

equally worthy paths are replaced with an effect-driven differentiation dictated by the type of activity being performed

 

hence

 

the sense of intermediary forms of social organization

 

such as ancient slavery

 



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as paradoxical as it may first appear in the context of those civilizations that largely employed the institution of slavery

 

it was work that characterized the condition of a slave

 

and not vice versa

 

in other words

 

when the activity in the lower strata of the social hierarchy was no longer supported by a spiritual meaning

 

and when instead of an "action" there was only "work"

 

then the material criterion was destined to take over and those activities related to matter and connected to the material needs of life were destined to appear as degrading and as unworthy of any free human being

 

therefore "work" came to be seen as something that only a slave would engage in

 

and it became almost a sentence

 

likewise

 

the only dharma possible for a slave was work

 

the ancient world did not despise labor because it practiced slavery and because those who worked were slaves

 

on the contrary

 

since it despised labor

 

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 separated social class the mass of those people whose way of being could only be expressed through work

 



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in antiquity

 

the vanquished were often assigned the functions of slaves

 

was this barbarian-style materialism

 

yes and no

 

once more

 

we should not forget the truth that permeated the traditional world

 

nothing happens on this earth that is not the symbol and the parallel effect of spiritual events

 

since between spirit and reality

 

hence

 

power too

 

allegedly there was an intimate relationship

 

as a particular consequence of this truth

 

winning or losing were never considered as mere coincidences

 

there still remains today among primitive populations the ancient belief that the person afflicted by misfortunes is always a guilty person

 

the outcomes of every struggle and every war are always mystical signs

 

or the results of a "divine judgment"

 

and therefore capable of revealing or unfolding a human destiny

 



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