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solar storm

and the new age

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the development of the physical and practical


aspect of knowledge in the traditional sciences


must naturally appear as limited


when compared and contrasted with modern sciences

 

the cause of this

 

however

 

was a correct and healthy hierarchy in which


the interests of traditional man were arranged

 

in other words

 

he did not give to the knowledge


of external and physical reality


more importance than it deserved or than was necessary

 

what mattered the most in a traditional science was the anagogic element

 

namely

 

the power to "lead to higher planes"


that was virtually present in the knowledge relative to a given domain of reality

 

this element is totally lacking today in modern profane sciences

 

the latter

 

in reality

 

may act and have acted exactly in the opposite direction

 

the worldview from which they originate


and on which they are based


is such as to affect human interiority in a dissolving and negative way

 

-in other words

 

they are centrifugal

 



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in fact

 

the traditional world never "deified" the natural or heavenly elements

 

but on the contrary

 

these elements were thought fit to convey divine forces in an analogical fashion

 

therefore

 

we can assume that the position of the sun in the course of the year was primordially the center and the beginning of an organic system

 

(of which the calendar notation was just another aspect)

 

that established constant interferences and symbolical and magical correspondences between man

 

cosmos

 

and supernatural reality

 

the two arches of the ascent and descent of the solar light during the year appear to be the most apt to express the sacrificial meaning of death and rebirth

 

as well as the cycle constituted by the dark descending path and by the bright ascending path

 



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but in the course of the solar journey along the twelve points of the zodiac

 

one point in particular acquires a special meaning

 

and that is the critical one corresponding to the lowest point on the ellipsis

 

(winter solstice)

 

which marks the end of the descent

 

the beginning of the reascent

 

and the separation of the dark and bright periods

 

according to figurations formulated in remote prehistory

 

the "god-year" is portrayed in this context as the "axe" or as the "god-axe" who splits in half the circular symbol of the year

 

(or other equivalent symbols)

 

from a spiritual perspective this marks the typically "triumphant" moment of solarity and the beginning of a "new life" and of a new cycle

 

(natalis dii solis invicti)

 

this moment was represented in various myths as the victorious outcome of the struggle of a solar hero against creatures manifesting the dark principle

 



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in the traditional view

 

moreover

 

time presented a magical aspect

 

since by virtue of the law of analogical correspondences every point of a cycle had its own individuality

 

duration consisted in the periodical succession of manifestations typical of certain influences and powers

 

it presented times that were favorable and unfavorable

 

auspicious and inauspicious

 

this is not "fatalism"

 

it rather expresses traditional man's constant intent to prolong and to integrate his own strength with a nonhuman strength by discovering the times in which two rhythms

 

(the human rhythm and the rhythm of natural powers)

 

by virtue of a law of syntony

 

--of a concordant action and of a certain correspondence between the physical and the metaphysical dimensions--

 

are liable to become one thing

 

and thus cause invisible powers to act

 

in this way the qualitative view of time is confirmed

 



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if traditionally

 

empirical time was measured by a transcendent time that did not contain events but meanings

 

and if this essentially metahistorical time must be considered as the context in which myths

 

heroes

 

and traditional gods lived and "acted"

 

--then an opposite shift acting "from below" must also be conceived

 

in other words

 

it is possible that some historically real events or people may have repeated and dramatized a myth

 

incarnating metahistorical structures and symbols whether in part or entirely

 

whether consciously or unconsciously

 

thereupon

 

by virtue of this

 

these events or beings shift from one time to the other

 

becoming new expressions of preexisting realities

 

they belong to both times

 

they are characters and events that are simultaneously real and symbolical

 

and on this basis they can be transported from one period to another

 

before or after their real existence

 

as long as one is aware of the metahistorical element they represent

 



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if traditional man had an experience of time essentially different from that of modern man

 

it follows that analogous considerations must be made concerning the experience of space

 

in the experience of traditional man

 

space is alive and saturated with all kinds of qualities and intensity

 

"in "divine"

 

or "sacred"

 

or "numinous"

 

we live and move and have our being"

 

may be employed to express what traditional man often saw instead of the space of the moderns

 

which is ultimately an abstract and impersonal "place" filled with objects and motions

 



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space in antiquity has constantly provided the basis for the most characteristic expressions of the metaphysical dimension

 

the heavenly and the earthly regions

 

high and low

 

the vertical and horizontal axis

 

left and right

 

were all categories that provided the material for a typical

 

highly significant

 

and universal symbolism

 

when we shift to the magical plane

 

every direction in space corresponded to given "influences" that were often portrayed as supernatural beings or as spirits

 

this knowledge not only helped to establish important aspects of the augural science and of geomancy

 

but also the doctrine of the sacred orientations in the rite and in the arrangement of the temples

 

always in conformity with the law of analogies and with the possibility

 

afforded by this law

 

to extend the human and the visible element into the cosmic and invisible dimension

 

in fact there was such a thing as a real

 

(that is

 

not arbitrary

 

but conformed to physical transpositions of metaphysical elements)

 

sacred geography that inspired the belief in "sacred" lands and cities

 

in the traditional centers of spiritual influence on earth

 

and also in environments consecrated so as to "vitalize" any action oriented to the transcendence taking place within them

 

the space in which the traditional rite took place was a living

 

fatidic

 

magnetic space in which every gesture had a meaning and in which every sign

 

word

 

and action participated in a sense of ineluctability and of eternity

 

thus becoming transformed into a kind of decree of the invisible

 



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the "experience of nature"

 

as it is understood by modern man

 

namely

 

as a lyrical

 

subjectivist pathos awoken in the sentiments of the individual at the sight of nature

 

was almost entirely absent in traditional man

 

before the high and snowy peaks

 

the silence of the woods

 

the flowing of the rivers

 

mysterious caves

 

and so on

 

traditional man did not have poetic and subjective impressions typical of a romantic soul

 

but rather real sensations

 

--even though at times confused--

 

of the supernatural

 

of the powers

 

(numina)

 

that permeated those places

 

these sensations were translated into various images

 

in traditional man the power of the imagination was free

 

to a high degree

 

from the yoke of the physical senses

 

as it is nowadays in the state of sleep or through the use of drugs

 

this power was so disposed as to be able to perceive and translate into plastic forms subtler impressions of the environment

 

which nonetheless were not arbitrary and subjective

 

the image arose out of necessity

 

independently from the I

 

as a symbol that effectively corresponds to a perception

 

primordial man

 

in addition to physical perception

 

also had a "psychic" or subtle perception of things and places

 

(corresponding to the "presences" found in them)

 

that was generated by a power of the imagination free from the physical senses and responsible for determining in it corresponding symbolical dramatizations

 

for example

 

gods

 

demons

 

elementals

 

and spirits ruling over places and phenomena

 



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the basic relationship between the I and the not-I

 

has lately been characterized by a set and rigid separation

 

it appears that in the origins

 

the borders between I and not-I were potentially fluid and unstable

 

and in certain cases they could partially be removed

 

when that happened

 

either one of two possibilities could occur

 

the possibility of incursions of the not-I

 

(of "nature" in the sense of its elemental forces and its psychism)

 

into the I

 

or an incursion of the I into the not-I

 

the first possibility explains what have been called the perils of the soul

 

it is the idea that the unity and the autonomy of the person may be threatened and affected by processes of possession and of obsession

 

the general presupposition for the efficacy of a body of magical procedures was that the second possibility

 

which consists of the removal of the boundaries and of the ensuing incursions in the opposite direction

 

(of the I into the not-I)

 

could take place

 

since the two possibilities shared the same basis

 

the advantages of the latter had as a counterpart the existential risks from the former

 

we should remember that during the last times

 

following the progressive materialization of the I

 

both possibilities have disappeared

 

the active and positive

 

(magic)

 

possibility has disappeared everywhere but in few insignificant and marginal residues

 

as far as the "perils of the soul" are concerned

 

those dangers have assumed a different form

 

which disguises them

 

modern man is open to the complexes of the "collective unconscious"

 

to emotive and irrational currents

 

to collective influences and to ideologies with consequences far more harmful and deplorable than those found in other eras and deriving from different influences

 



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from a traditional point of view

 

between man and his land

 

between blood and soil

 

there existed an intimate relationship of a living and psychic character

 

since a given area had a psychic individuality in addition to its geographic individuality

 

those who were born in it were bound to be deeply affected by it

 

from a doctrinal point of view we must distinguish a double aspect in this state of dependency

 

the former naturalistic

 

the latter supernaturalistic

 

which leads back to the distinction between "totemism" and the tradition of a patrician blood that has been purified by an element from above

 

the former aspect concerns beings who do not go beyond empirical and ordinary life

 

in these beings the collective predominates

 

both as a law of blood and stock and as a law of the soil

 

such a stage may be characterized by an almost communist

 

and at times even matriarchal social organization of the clan or of the tribe

 

what we find in it

 

however

 

is what in modern man has either become extinguished or has become nationalistic or romantic rhetoric

 

namely

 

the organic and living sense of one's own land

 

which is a direct derivation of the qualitative experience of space in general

 

the second aspect of the traditional relationship between a man and his land is very different

 

here we find the idea of a supernatural action that has permeated a given territory with a supernatural influence by removing the demonic telluric element of the soil and by imposing upon it a "triumphal" seal

 

thus reducing it to a mere substratum for the powers that transcend it

 

another characteristic expression lies in the fact that in every higher form of tradition

 

private ownership of the land as private property was an aristocratic and sacred privilege

 

the only people who could lay claim to the land were those who had rites in the patrician sense

 

namely

 

those who are the living bearers of a divine element

 

for instance

 

in the nahua-aztec civilization

 

two distinct and even opposite types of property coexisted

 

one was an aristocratic

 

hereditary

 

and differentiated type

 

that was transmitted together with one’s family’s social status

 

the second was popular and plebeian

 

of a promiscuous type

 

like the russian mir

 



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in traditional nobility a mysterious relationship was established between the gods or the heroes of a particular gens and that very land

 

it was through its numina and with a net accentuation of the meaning

 

(originally not only material)

 

of ownership and lordship that the gens was connected to its land

 

so much so that

 

due to a symbolical and possibly magical transposition

 

its limits were regarded as sacred

 

fatal

 

and protected by gods of order such as zeus and jupiter

 

these are almost the equivalent

 

on another plane

 

of the same inner limits of the noble caste and of the noble family

 

at this level the limits of the land

 

just like the spiritual limits of the castes

 

were not limits that enslaved but that preserved and freed

 

the same order of ideas is confirmed in the fact that in several traditional civilizations

 

to settle in a new

 

unknown

 

or wild land and to take possession of it was regarded as an act of creation and as an image of the primordial act whereby chaos was transformed into cosmos

 

in other words

 

it was not regarded as a mere human deed

 

but rather as an almost magical and ritual action believed to bestow on a land and on a physical location a “form” by bathing such land in the sacred and by making it living and real in a higher sense

 

thus

 

there are examples of the ritual of taking possession of lands and of territorial conquests

 

as in the aryan celebration of a territory through the establishment in it of an altar with fire

 



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if in the ancient aryan law the firstborn was entitled to inherit the father’s property and lands

 

-- often with the bond of inalienability --

 

the property belonged to him essentially because he was regarded as the one who perpetuated the ritual of the family as the pontifex

 

and as the one whose responsibility it was to tend the sacred fire and not let it be put out

 

since the fire was considered the body or life of the divine ancestor

 

the last traces of these values can be found in the feudal middle ages

 

even though during this time the right to property no longer belonged to the type of the aristocrat of sacred origins who was surrounded only by equals or by inferiors

 

as in the traditional forms of the origins found in the oldest constitution of the german people

 

and even though an aristocratic warrior class came to own the right to the land

 

nevertheless

 

the counterpart of such a right was the capability of a superindividual

 

though not sacred

 

dedication

 



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when the right to property ceases to be the privilege of the two higher castes and shifts to the two lower castes

 

(the merchants and the serfs)

 

what de facto occurs is a virtual naturalistic regression

 

and therefore man's dependency on the "spirits of the land" is reestablished

 

in the case of the solar traditionalism of the lords of the soil

 

superior "presences" transformed these "spirits" into zones of favorable influences and into "creative" and preserving limits

 

the land

 

which may also belong to a merchant

 

(the owner of the capitalist

 

bourgeois age may be regarded as the modern equivalent of the ancient merchant caste)

 

or to a serf

 

(our modern worker)

 

is a desecrated land

 

in conformity with the interests typical of the two inferior castes

 

the land is only valued from an economic point of view and it is exploited as much as possible

 

that being the case

 

it is natural to encounter other typical traits of a degeneration such as the property increasingly shifts from the individual to the collectivity

 

parallel with the collapse of the aristocratic title to the lands and the economy having become the main factor

 

what emerges first is nationalism

 

which is followed by socialism and finally by marxist communism

 

in other words

 

there is a return to the rule of the collective over the individual that reaffirms the collectivist and promiscuous concept of property typical of inferior races as an "overcoming" of private property and as nationalization

 

socialization

 

and proletarization of goods and of lands

 



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in traditional symbolism

 

the supernatural principle was conceived as "masculine" and the principle of nature and of becoming as "feminine"

 

in hellenic terms the "one"

 

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 hindu terms

 

the impassible spirit

 

(purusa)

 

is masculine

 

while prakrti

 

the active matrix of every conditioned form

 

is feminine

 

the far eastern tradition has 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"

 



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when that which is naturally a self-subsistent principle succumbs to the law of that which does not have its own principle in itself by giving in to the forces of "desire"

 

then it is appropriate to talk about a "fall"

 

nevertheless

 

it is possible to consider another possibility that runs counter to the direction of the "fall"

 

and that is to establish the correct relationship between the two principles

 

this occurs when the feminine principle

 

whose force is centrifugal

 

does not turn to fleeting objects but rather to a "virile" stability in which she finds a limit to her "restlessness"

 

stability is then transmitted to the feminine principle to the point of intimately transfiguring all of its possibilities

 



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these meanings constitute the foundation of the traditional teachings concerning the human sexes

 

this norm obeys the principle of the caste system and it also emphasizes the two cardinal tenets of dharma and of bhakti

 

or fides

 

self-subsistent nature and active dedication

 

if birth is not a matter of chance

 

then it is not a coincidence for a being to "awaken" to itself in the body of a man or a woman

 

here too

 

the physical difference should be viewed as the equivalent of a spiritual difference

 

hence a being is a man or a woman in a physical way only because a being is either masculine or feminine in a transcendental way

 

sexual differentiation

 

far from being an irrelevant factor in relation to the spirit

 

is the sign that points to a particular vocation and to a distinctive dharma

 



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we know that every traditional civilization is based on the will to order and give "form"

 

and that the traditional law is not oriented toward what is unqualified

 

equal

 

and indefinite

 

or in other words

 

toward that impersonal mix in which the various parts of the whole become promiscuously or atomically similar

 

but rather intends these parts to be themselves and to express as perfectly as possible their own typical nature

 

therefore

 

particularly with regard to the genders

 

man and woman are two different types

 

those who are born as men must realize themselves as men

 

while those who are born as women must realize themselves as women

 

overcoming any mixture and promiscuity of vocations

 

even in regard to the supernatural vocation

 

man and woman must both have their own distinctive paths to follow

 

which cannot be altered without them turning into contradictory and inorganic ways of being

 



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a woman realizes herself as such and even rises to the same level reached by a man as warrior and ascetic only as lover and mother

 

these are bipartitions of the same ideal strain

 

just as there is an active heroism

 

there is also a passive heroism

 

there is a heroism of absolute affirmation and a heroism of absolute dedication

 

they can both be luminous and produce plenty of fruits

 

as far as overcoming human limitations and achieving liberation are concerned

 

when they are lived with purity and in the sense of an offering

 



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to realize oneself in an increasingly resolute way according to these two distinct and unmistakable directions

 

to reduce in a woman all that is masculine and in man everything that is feminine

 

and to strive to implement the archetypes of the "absolute man" and of the "absolute woman"

 

-- this was the traditional law concerning the sexes

 

according to their different planes of existence

 



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as far as the woman is concerned

 

there is true greatness in her when she is capable of giving without asking for anything in return

 

when she is like a flame feeding itself

 

when she loves even more as the object of her love does not commit himself

 

does not open himself up

 

and even creates some distance

 

and finally

 

when the man is not perceived by her as her mere husband or lover

 

but as her lord

 



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it is the task of tradition to create solid riverbeds

 

so that the chaotic currents of life may flow in the right direction

 

free are those people who

 

upon undertaking this traditional direction

 

do not experience it as a burden but rather develop it naturally and recognize themselves in it so as to actualize through an inner élan the highest and most "traditional" possibility of their own nature

 

the others

 

those who blindly follow the institutions and obey and live them without understanding them are not what we may call "self-supported" beings

 

although devoid of light

 

their obedience virtually leads them beyond their limitations as individuals and orients them in the same direction followed by those who are free

 

but for those who follow neither the spirit nor the form of the traditional riverbed

 

there is nothing but chaos

 

they are the lost

 

the "fallen" ones

 



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we are facing

 

the constant and untrammeled increase of population in purely quantitative terms

 

the superior western races have been agonizing for many centuries and the increasing growth in world population has the same meaning as the swarming of worms on a decomposing organism or as the spreading of cancerous cells

 

cancer is an uncontrolled hypertrophy of a plasma that devours the normal

 

differentiated structures of an organism after subtracting itself from the organism's regulating laws

 

this is the scenario facing the modern world

 

the regression and the decline of fecundating

 

(in the higher sense of the term)

 

forces and the forces that bear forms

 

parallels the unlimited proliferation of "matter"

 

of what is formless

 

of the masses

 



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this phenomenon must be related to the relationship between men and women in this day and age

 

since they affect the issue of procreation and its meaning

 

in this world the sexualization is incomplete

 

the superior and even transcendent dimensions of sex

 

have been lost

 

and this loss may affect the regimen of sexual unions and the possibilities offered by them either as a pure erotic experience or in view of a procreation that may not exhaust itself in a simple

 

opaque biological event

 



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the world of tradition effectively knew a sexual sacrum and a magic of sex

 

what constantly transpires is the acknowledgment of sex as a creative and primordial force

 

rather than as a generative power

 

in the woman

 

abyssal powers of passion and light

 

of danger and disintegration

 

were evoked

 

the chthonic power

 

-- namely

 

the earth --

 

lived in her while heaven lived in man

 

everything that is experienced by ordinary men in the form of peri-pheral sensations and passional and corporeal impulses was assumed in an organic and conscious way

 

generation was decreed and the being who was generated was willed as the "child of duty"

 

namely

 

as one who must undertake and nourish the supernatural element of his stock and the liberation of the ancestor

 

and who must receive and pass on to future generations strength

 

life

 

and stability

 



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today

 

all this has become an inane fancy

 

men

 

instead of being in control of sex are controlled by it and wander about like drunkards without having the least clue as to what takes place in the course of their embraces

 

beyond and often against their own will

 

what comes into existence as a result of their intercourse is a new being who will have no spiritual continuity

 

this being the case

 

it is no wonder the superior races are dying out before the ineluctable logic of individualism

 

which especially in the so-called contemporary "higher classes"

 

has caused people to lose all desire to procreate

 

thus proliferation is concentrated in the lower social classes and in the inferior races where the animal-like impulse is stronger than any rational calculation and consideration

 

the unavoidable effects are a reversed selection and the ascent and the onslaught of inferior elements against which the "race" of the superior castes and people

 

now exhausted and defeated

 

can do very little as a spiritually dominating element

 



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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 preeminence almost always have coincided with epochs marked by manifest decadence in ancient civilizations

 

the virility that is physical

 

phallic

 

muscular

 

and animal is lifeless and does not contain any creative germ in the superior sense

 

phallic man deceives himself by thinking that he dominates

 

the truth is that he is passive and is always susceptible to the subtler power of women and to the feminine principle

 

the differentiation of the sexes is authentic and absolute only in the spirit

 



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in all superior types of tradition

 

man has always been considered the bearer of the lineage of the uranian

 

solar principle

 

this principle transcends the mere "blood" principle

 

which is lost as soon as it converges into the feminine lineage

 

this principle is related to the same supernatural element

 

to the power that can "make the current ascend upward" and of which "victory"

 

"fortune"

 

and prosperity of a particular stock are usually the consequences

 

hence the symbolical association

 

typical of ancient  traditional forms

 

of the male organ with ideas of resurrection

 

asceticism

 

and energies that confer the highest powers

 



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as an echo of superior meanings found even among savage populations

 

we find expressed in clear terms the idea that only the initiate is a true male

 

and that initiation marks in an eminent way one's entrance into virility

 

this means that prior to initiation

 

the individuals

 

notwithstanding their physical appearance

 

"have not yet turned into men"

 

and even if they are old they belong to the same group of children and women and are deprived of all the privileges of the clan's virile elites

 

when the superbiological element that is the center and the measure of true virility is lost

 

people can call themselves men

 

but in reality they are just eunuchs and their paternity simply reflects the quality of animals who

 

blinded by instinct

 

procreate randomly other animals

 

who in turn are mere vestiges of existence

 



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