Summary of Julius Evola's Revolt Against the Modern World

Everest Media

Description

Please note: This is a companion version & not the original book.
Sample Book Insights:
#1 The fundamental doctrine of the two natures is that there is a physical order of things and a metaphysical one. There is a mortal nature and an immortal one. There is a superior realm of being and an inferior realm of becoming.
#2 The world of being and the world of becoming affect things, demons, and men. Every hypostatic representation of these two regions, whether expressed in astral, mythological, theological, or religious terms, reminded traditional man of the existence of the two states.
#3 The traditional world believed that spirituality was something beyond life and death. It believed that mere physical existence is meaningless unless it approximates the higher world or that which is more than life.
#4 Every traditional civilization has a class of people who, by virtue of their innate or acquired superiority over the human condition, embody within the temporal order the living and efficacious presence of a power that comes from above.

Sujets

• Religion
• Traditions
• Social Science
• Sociologie, société et politique
• Customs

Informations

• Publié par: Everest Media LLC
• Date de parution: 03 mai 2022
• Nombre de lectures: 1
• EAN13: 9781669398493
• Langue: English
• Poids de l'ouvrage: 1 Mo

Extrait

Insights on Julius Evola's Revolt Against the Modern World
Contents Insights from Chapter 1 Insights from Chapter 2
Insights from Chapter 1

#1

The fundamental doctrine of the two natures is that there is a physical order of things and a metaphysical one. There is a mortal nature and an immortal one. There is a superior realm of being and an inferior realm of becoming.

#2

The world of being and the world of becoming affect things, demons, and men. Every hypostatic representation of these two regions, whether expressed in astral, mythological, theological, or religious terms, reminded traditional man of the existence of the two states.

#3

The traditional world believed that spirituality was something beyond life and death. It believed that mere physical existence is meaningless unless it approximates the higher world or that which is more than life.

#4

Every traditional civilization has a class of people who, by virtue of their innate or acquired superiority over the human condition, embody within the temporal order the living and efficacious presence of a power that comes from above.

#5

The most important foundation of the authority and right of kings and chiefs in the world of Tradition was their transcendent and nonhuman quality. The more people acknowledged the ontological rank of what was prior and superior to the visible and temporal dimension, the more such beings were invested with a natural and absolute sovereign power.

#6

In Tradition, kingship was often associated with the solar symbol. In the king, people saw the same glory and victory proper to the sun and to the light, which every morning overcomes darkness.

#7

The solar principle was present in the Egyptian king, who was believed to descend from the gods. The Egyptian pharaoh was reconfirmed in his role through rituals that reproduced the victory of the solar god Horus over Typhon-Set, a demon from the netherworld.

#8

The king, as a son of heaven, is believed to have nonhuman origins. He enjoys the mandate of heaven, which implies the idea of a real and supernatural force. This force acts without acting through an immaterial presence.

#9

The king’s or chief’s primary and essential function was to perform those ritual and sacrificial actions that constituted the center of gravity of life. The king, as one who could eminently actualize the power of the rites, appeared as one who could open the way leading to the superior world.

#10

The king was required to retain the symbolic and solar dignity of invictus, as well as the state of inner equilibrium that corresponds to the Chinese notion of immutability in the middle. Otherwise, the force and its prerogatives would be transferred to another person who could prove worthy of it.

#11

The ancient tradition about a female source of royal power is also connected with the idea that a king is able to manifest signs of his supernatural nature. This is why, according to Maistre, people have always venerated kings.

#12

God makes kings in the literal sense. He prepares royal races, and when they are mature, he reveals their origin under a cloud that conceals it. They appear at last crowned with glory and honor.

#13

The regal function is connected to a cycle of symbols and myths that point back in the same one direction through their various representations and analogical transpositions. The cakravartin, or universal king, is the archetype of the regal function.

#14

The Indo-Aryan formula for consecrating the king states that he should remain steady and unwavering, like a mountain. The Egyptian tradition states that stability is an essential attribute that complements the attribute of power-life.

#15

The cakravartin is also known as the Lord of Peace, and he is also the Lord of the Law and Lord of Justice. These three attributes are central to his role as a king.

#16

The king of justice is the universal king, and he is the one who established the castes, assigned the offices, and established the rites. He determined the ethical and sacred system that was called dharmanga in Aryan India, and that in other traditions was the local ritual system that determined the norms for regulating individual and collective life.

#17

The traditional society's view of the law and the state is closely related to the order of ideas that I have been discussing so far. In the Vedas, the term ṛta has the same meaning as dharma, and it not only refers to the order in the world but also truth, law, and reality.

#18

The idea that laws can be broken and people should be punished for it is a modern concept that was not present in traditional societies, which rather regarded it as a means to a higher purpose.

#19

The state had a transcendent meaning and purpose in traditional societies, but it was also created from above and oriented upwards. In contrast, the modern state is created simply for the sake of temporal life.

#20

The traditional view of life is reflected in the relationship between the state and the people. The state was originally derived from the people, and its legitimacy and foundation are based on them. However, the state is also related to the people, just as the Olympian and Uranian principles are related to the chthonic and infernal world.

#21

The main principle behind the differentiation between people and the hierarchy of the traditional castes is spiritual. The Indo-Aryan tradition knew a broader and more significant distinction between the ārya and the śūdra, which refers to the duality of natures.

#22

The Indo-Aryans believed that the higher castes, who were associated with rebirth, represented the divine element, while the inferior caste of the śūdra represented the demonic element. The empire was considered to be a traditional system governed by the king of kings.

#23

The Byzantine Empire was a continuation of the Roman ideal, but with a distinctly theological and eschatological tone. The empire was willed and preordained by God, and its subjects were the Romans, no longer in an ethical and juridical sense, but in the sense of a superior dignity.

#24

The king was the center of the traditional state, and two elements, rite and faithfulness, connected particular components and activities within the social order to him. The rite was the original cement binding together traditional organizations.

#25

The primordial power's ability to go beyond itself, which is what is credited with the origination of entities that are the heavenly archetypes of the divine, is strictly connected with the nature of a class of sacrifices.

#26

The cult of all divine beings or deified beings consisted in reenacting the mystery of Osiris. The king publicly acknowledged his kingship and paid homage to Osiris by piecing him back together and by ritually renewing his death and victory.

#27

The world is a great symbol, reflecting invisible realities through sensible forms. Among the things that belong to a higher order there are secret connections and correspondences, just like in the order of natural phenomena.

#28

The traditional world is difficult to understand for modern man, who believes that causes and effects are relegated to the physical plane and within time and space. However, traditional man believed that the physical plane merely contained effects; nothing took place in this world that did not originate first in the next world or in the invisible dimension.

#29

The Indo-Aryan civilization is a great example of how the preceding principles can be applied. In this civilization, the brāhmaṇa caste was not at the top of the social hierarchy because of its material strength or its wealth, but because of its para-ecclesiastical organization.

#30

The patriciate was essentially defined by the possession and practice of rites that were connected to the divine power emanating from the founder of a family. The plebeians, on the other hand, had no rites or ancestors. They were not considered to be a separate race or class.

#31

The supernatural conception of the aristocracy can be found in ancient Teutonic traditions, as well as in the ancient Norwegian kings' ceremonies. It was based on character, race, honor, valor, and faithfulness.

#32

The aristocracy of culture is the by-product of bourgeois civilization. In the past, the principle that determined the precise ontological and essential differences between people was never intellectuality, but rather spirituality.

#33

The pater was the center of the family, and he was responsible for keeping the family fire burning. He was the guardian of the family’s sacred legacy, and he represented the divine authority of the family.

#34

The family was the true bond of the gens. The common ritual constituted the true bond of the family's unity, and it was often the case that a family derived by adaptation from a superior and purely spiritual type of unity.

#35

The law of patria potestas was not only secondary, but it could also be reversed. According to the same text, the brāhmaṇa who brings about the Vedic birth of an older person and who teaches him his own duties becomes his father, according to law, even if he is a child.

#36

In the world of Tradition, the Sacred is not made up of deities or God as a personal being who rules the universe. The cult is instead characterized by an affective disposition and a sentimental and devotional relationship between the believer and the Supreme Being.

#37

The priest was simply a person who, by virtue of his qualification and the virtus inherent in the rite itself, was capable of producing results through this technique. The law of action ruled supreme, and no bond could be imposed on beings who neither hoped nor feared, but rather acted.

#38

The role of doctrine in higher forms of the luminous Aryan spirituality was minimal. The rituals wer