The Mission of Julius Evola

1. Evola is a paradigmal figure of traditionalism, along with Guenon. The more time passes, the more impressive his shape. None of the Guenonists – Burkhardt, Valsana, Schuon, not to mention the less important, could even relatively compare to Evola. Guenonists are becoming commonplace, have become conformists and Masons or fell into a weak-minded “new age”, but Evola’s case remains a monument of spirit in this dark age.

2. As soon as the third way regimes becomes a thing of the past, we are less mindful of party functionaries and even their party leaders, figures such as Evola shine brighter. And it is on the rise. After 20 years we will hear that Hitler and Mussolini – were political figures who lived in an era of Evola and Heidegger – and divided (at a primitive level, and partly) their ideas.

3. Evola’s star rises over the XXI century. The new traditionalism stems out from his close and deep reading. Our task is to read Evola differently, in a new way. What does it mean? Let us try to outline the direction of this reading of the theses.

4. First: Evola – traditionalist without Tradition. We can say it’s his fault. But one should see in it his merit. Traditionalist with no Tradition means that he operates with a Tradition as a semantic matrix and pretend to have direct access to the denotative multitude of Tradition – passing the tradition to their specific system denotant-detonant. I am convinced that this is denotative multitude of Tradition, which you can not see in most Traditions, and which is visible only from the standpoint of traditionalism, the same as the Platonic topic. Evola’s sympathies to Plotinus confirm this. What he vaguely calls “western tradition” – it’s neo-Platonism. And it’s traditionalism. Here, I fully agree with the thesis of Mark Sedgwick about Renaissance roots of the theory of Sophia Perennis, although Neoplatonism was founded by no means by Ficino and Pico della Mirandola.

5. Second, Evola insisted on the centrality of transformative experience, that is initiatory practice. This is important. Without a basic transformation of the very essence of human beings, there is nothing to talk about in Tradition. It’s obvious even visually: talk about traditionalism – is to demonstrate some very specific existential data. Traditionalism is not a business of losers, it is a business of aristocrats. From a man who had a real experience of the abyss, come quite specific rays that with nothing can not be confused (as of Eugene Golovin). If these rays do not come, then there is nothing to talk to them. The mob stay out of Esotericism. Evola offered the mob to go out or to try to stake on a risky attempt to ennoble. Transforming experience is a visible, tangible mark. Evola asked to show it at the entrance. A kind of face control for access to traditionalism. Evola, reread in a new ways, you can’t fool anyone; to anyone fail. To make gold, you must have it. The basis of selection – the ordeal – we throw people into a river with a millstone around their neck, if they pop up – they are worthy, Axios, they drown – one less bastard.

6. Third: Traditionalism is not valid without the policy. Who claims the contrary is a ram and a scoundrel. Live in the world and be content with antitradition and peripheral hallucinations of Hyperborea and the Golden age, this will not work. If you are traditionalist, change the world, challenge the surrounding filth: democracy, human rights, liberalism, materialism, egalitarian ideas and parties, and erase them from the face of the earth. Conquer or die. A new way: it is not just whining about “the poor Kshatriyas in the end of the Kali Yuga are always wrong”, but a tommy gun, a train station, a hot spot or a revolutionary cell.

7. Fourth, Evola is to be read on the left. Not from the standpoint of egalitarianism, progressivism and humanism, such an interpretation is impossible. By the left I mean against the bourgeoisie, capitalism and liberalism. This is not a matter of course. Evola has “Orientations” and ” Men Among the Ruins”, which make it plain: the bourgeoisie is better than the proletariat, and capitalism – than the socialism. That is Evola’s mistake (based on the error of Guenon). The essence of the error is in the identification of the third estate with a third caste (Vaisya) and the third function (Dumézil), and the proletariat with the fourth caste (Sudras). Wrong. Farmers – third caste, Vaisyas and only the peasants and small artisans, who live in rural areas. Townspeople / bourgeois and proletarians / ruined peasants who migrated to the city are not the third or fourth caste. Both are social degenerates, as merchants. In Indo-European society, there are no merchants, nor citizens, nor proletarians. All of these simulacra of people emerged as parasites on the periphery of Kshatriyas fortresses designed to collect taxes (we call them cities). Capitalists – contrinitiation media, and the proletariat – degraded peasants. It should be with the peasants, even degraded, against the bastards merchants and bankers. Traditionalism is a revolution against the modern world and modern world was created by hucksters, and not the socialists and the poor deterritorialized peasants yesterday, trapped in the city and enslaved by vampire-bourgeois. The modern world – bourgeois. And the fall of the USSR shows that Guenon and Evola were wrong. The winner at the end of Kali Yuga is always just the worst. Nothing good in Communism there, but they are far better than liberals. New reading Evola: early nihilistic dadaism and late right anarchism (“Ride the Tiger”), this exit to the left evolaism.

8. Fifth, Evola and the theme of Radical Subject. The fact that Evola traditionalist with no tradition can be read in the context of the new metaphysics. New Metaphysics on the side of tradition against modernity and the post-modern, but it is given an unpleasant question: How Tradition, which is all that could allow existing today’s stench? Something is not something in the Tradition. And then constituted a radical idea of the Subject, which is the source of tradition, and so he is indifferent to what paradigm it is. Radical experiments with Evola bring us close to the subject. Evola – heralding the New Metaphysics. This is completely new.

9. Evola in the world. Ahmadinejad recently said, “not nuclear warheads, and no amount of printed dollars, only ideas are mean.” When the Mahdi comes, all these chimeras will collapse at once. It will be worse than the global financial crisis. Evola – is an idea. Clearly set out, brilliant, a fire-breathing idea. So, this is a versatile weapon. All those who think have to touch Evola. No one will be bear responsibility for the consequences.

10. Last: Evola in Russia. Like everything else in Russia, or non-Evola Evola, is a sad topic. Aristocrats are studying by congenital toadies and beauty is illuminated by freaks, the literature is taught by those who simply can not read. Guenon called the Russian imitators. The scientific explanation of this can be found in the book by Alexander Dugin, “Martin Heidegger: the possibility of Russian philosophy.” We – the carriers of “logos notos” a improper Logos. Evola, therefore, is not in honor of us. No wonder only curves freaks (like all the other great things straight) are studying him. This is our destiny. We would have banned anyone not getting read Evola. And it is better for languages. It is easy to translate but his ideas are not so easy to understand in any language. And even harder to live. And if you do not want to or can not understand or live, then there is nothing to be taken. We would give the books of Evola only those who pass certain tests. As it was in the 70s and 80s in the USSR. We must protect our margaritas from porcos. Before proceeding to Evola, one must be cleansed of the proletariat, bastardnogo logo altogether the curve of the bourgeois. We must create a hermetic circle, holding Evola and his ideas from the unkempt and slovenly losers.

Slightly edited by Open Revolt – any errors are ours alone.  A better English translation can be expected in the future.  We feel the spirit and message of this important work is so powerful it merits immediate study.

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