Julius Evola

Auctoritas

Sat, 05 Apr 2008 13:14:00 -0700

Especially in his early writings, Evola continually emphasized the idea of auctoritas, a kind of 'recognized authority.'Of the man who possesses this authority he remarks, 'the pure power of command, the almost mystical power and auctoritas inherent in one who had the function and quality of Leader: a leader in the religious and warrior order as well as in the order of the patrician family, the gens.' This is not to be confused with blind obedience to a superior—but is the recognition of the primacy of authority in socio-political affairs.

In the late 20th century, the populace of the United States became increasingly suspicious of authority (both as a consequence of the war, and as an inevitable evolution of democratic government). Politicians became to be viewed as civil servants; the police as a necessary evil; military leaders as stooges for the politicians, teachers as babysitters, etc. The books and films of this period often have anti-establishment themes (see V for Vendetta, Taps, or better yet, Over the Edge). Even children’s literature of the late 20th century is characterized by a cynical rejection of authority and an embrace of rebellion (see Catcher in the Rye, The Chocolate War, The Giver). The young man is repeatedly reminded through negative example that those in power have no real sanction or legitimacy.
Far be it from me to suggest that we should return to an age of unquestioning obedience, but we must ask ourselves what happens in an age where no one is “in charge?”

Brief reflections on "Ride the Tiger"

Sat, 29 Mar 2008 06:32:00 -0700

In Ride the Tiger, Evola contends that in the modern world, man lacks the ability to become fully realized. The traditions and transcendent values that upheld the nation in ancient times are either gone, decayed, or have become corrupted. The traditional man must project himself into something that is greater than himself—but in our age, there exists nothing but the abyss of existentialism, the delirium of narcotics, and the decadence of materialism. In former decades we could add collectivism to the above, but Marxism continues its rightful decline into obscurity, kept on life-support only by nostalgic college professors.Corrupt.org recently posted a profile of American writer H.P. Lovecraft. The above reminds me of his story The Hound, in which two men, bored and disillusioned, desperately try to find something worth living for:

“The enigmas of the symbolists and the ecstasies of the pre-Raphaelites all were ours in their time, but each new mood was drained too soon, of its diverting novelty and appeal.

Only the somber philosophy of the decadents could help us, and this we found potent only by increasing gradually the depth and diabolism of our penetrations. Baudelaire and Huysmans were soon exhausted of thrills, till finally there remained for us only the more direct stimuli of unnatural personal experiences and adventures. It was this frightful emotional need which led us eventually to that detestable course which even in my present fear I mention with shame and timidity - that hideous extremity of human outrage, the abhorred practice of grave-robbing.”

If one does not project his efforts upward, he will as a consequence begin to project himself downward!

For more on Lovecraft, see:

http://www.corrupt.org/data/files/howard_phillips_lovecraft/

Ethics and the Traditional Man Part One

Wed, 19 Mar 2008 14:44:00 -0700

Ethics is seldom reducible to complex mathematical formulations or empirical axioms. The most obvious effort to base ethics on such formulations is utilitarianism, which seeks the greatest amount of happiness for the greatest number—or the least amount of misery. Happiness here can mean pleasure as well, and it is in this way that Mill’s philosophy is hedonistic, not eudaimonistic.The utilitarian cannot make value judgments in regards to people, and individual rights are of little importance. The hero may choose to sacrifice himself to save his people, but his people may suffer in his absence because he is no longer there to provide leadership and inspiration. Obviously, the greatest happiness is not a criteria by which we can reach ethically sound decisions.

If my friend brings me dinner one night, I would like to believe that he has done this because it “is what friends do.” If he gives me a utilitarian explanation:

“I had some left over food and I was in the neighborhood. I figured that
the food would rot in my pantry, and it would not cost me any more gasoline
to drop it off here—so that is what I chose to do.”

I would find this explanation unsatisfying. I would conclude that my friend was in reality a selfish guy.

The traditional man does not do things based on predictions of received pleasure. He acts according to the value systems and traditions of his society. He likewise does not pretend that everyone is of “equal value.” Such an attitude would be an objectification of human reality.

Julius Evola Hiking Trip!

Wed, 12 Mar 2008 14:03:00 -0700

The staff at Corrupt.org are organizing an Evola hiking trip--in the Swiss Alps!We will be hiking to a large glacier at its north western base where Julius Evola's ashes were scattered. The Alps are amazing and this should be a great oppurtunity to get outside as well as meet some interesting people.

Duration

Thursday April 10th – Sunday April 13, 2008.

Traveling

We will be meeting at a small town near Mt Rosa called "Zermatt" I have found that the cheapest way to reach Mt Rosa is by flying to Zurich (a flight from Berlin to Zurich costs 50 EUR) and then taking the train to Zermatt, which costs about 70EUR with the Swiss train service SBB. A normal train ticket is not that much more expensive though and environmentally friendlier. Ofcourse, it is up to you whether you want to travel over Thursday night or already leave for Zermatt on Wednesday. I personally sugget the latter. In case something happens. I am hoping for us to start the hike Thursday morning.

Hiking Route

We will meet in front of the Zermatt trainstation where the two roads "Bahnhofplatz" and "Getwingstrasse" intersect on Thursday morning (April 10th ). Here is a google map page of the location. We could then visit a café or something for breakfast. I will present to everyone the route I personally suggest we take to Mt Rosa. There are a number of possible trails to follow all of which leave from the town Zermatt. Which ever route we choose, it will take 2 or 3 days to hike into the mountains to reach Mt Rosa's glacier where we will leave a tribute to Evola.

Equipment

According to wetter.de the current temperature in Zermatt ist -1*C. Although we will only be hiking in April, the Mt Rosa glacier does lie about 1000m above Zermatt, so a warm jacket as well as comfortable water resistent shoes are key. If it starts snowing you don't want to get wet feet. I wont pretend that I have a lot of experience hiking in mountains. I don't. I am also not taking any responsibility in case something goes wrong but the valleys near the mountains we will be walking through are relatively well populated. People hike these trails all the time. Otherwise you will need a sleeping bag and the general hiking outfit. There are huts on the trail which might be free (I am still looking into this) but we should have enough tents to accommodate everyone who attends.

General Information

I suggest looking up "Zermatt" on google maps to get a sense of its location in relation to other major city centres.

If you have a cellphone and want to take it with you (which might be a good idea; perhaps you will miss a train and don't want to be left behind), check your provider to see what you need to do to have reception in Switzerland.

A list of hostels can be found here; "Hotel Bahnhof" looks like the most affordable and conveniently located near the train station.

I suggest you google map "Zermatt" to get a sense of where what is. It's a really small town.

Please note: this is not a mountaineering expedition but a beautiful hike.

Contact

Go to http://www.corrupt.org/blogs/staff

and express your interest in the trip! This blogger will have to be there in spirit as I am stuck in the U.S. during that time.

Trouble in the Mercantile Class

Wed, 05 Mar 2008 18:00:00 -0700

We see unfolding in the first few months of 2008 a crisis in what Evola calls the “Judeo-Protestant plutocracy.” Asset deflation in the residential housing market, a credit “crunch,” and the dollar crisis, have made our cadre of plutocrats and technocrats nervous.Usually resigned to conduct their business dealings free from government interference, these individuals are now begging for assistance in the form of bailouts and new regulations. The business man wants a world that is materially predictable, but he can only see into the next fiscal cycle. When we put business men into political office, we get individuals who can only think short-term. As Evola well knew, the merchant class is not the aristocracy—nor should it be.

War and Heroism (part II)

Fri, 22 Feb 2008 13:49:00 -0700

In Robert A. Heinlein’s controversial novel Starship Troopers, Lt. Col. Jean V. Dubois remarks, “violence has settled more issues in history than has any other factor." This of course justifies the existence of the soldier, and points out an uncomfortable fact of politics—the necessity of violence. Americans have a somewhat conflicted idea of the nature of war. While we maintain war is only a “last resort” to be declared in the spirit of defense, and when all other diplomatic avenues have been exhausted, we nevertheless deploy our forces around the world, ever vigilant—watching and waiting for hostilities to erupt.The German political theorist Carl Schmitt (1888-1985) believed that the most fundamental prerogative of the State was its ability to determine “friend” from “enemy.” The enemy is “different” and “alien”—a kind of binary opposition. The Romans understood this idea, as everything and everyone that was not of the Empire was “barbarian.” The naive “multiculturalist” denies that there are inevitable conflicts between states or civilizations; he believes that violence solves nothing—when violence is the very thing that has made it possible for him to express himself. He thinks the soldier is unnecessary, but when this conflicted soul attains high office, he does not dare to disarm the military-industrial complex.

The Political Persona

Fri, 15 Feb 2008 12:33:00 -0700

Oswald Spengler points out in Decline of the West, that “the word that stands in the Classical [that is to say Latin] vocabulary where ‘personality’ stands in our own is persona—namely, role or mask ... it means the public aspect and mien of a man, which for the Classical man is tantamount to the essence and kernel of him.” Man speaks from the aspect of a soldier, a priest, or a politician. While we can know the personality and perhaps the psychology of the modern man (or even what Spengler calls the “Faustian” man), the Classical man remains obscured by a mask, the theatrical mask of antiquity.But it seems to me that the American politician (and most Europeans) remains a persona—one who speaks from the standpoint of his or her office. But for the Greeks and Romans, this persona had a traditional and sacred character—for modern Americans it is an empty fiction. One only has to look at a politician like Barack Obama to see this idea manifest. The electorate does not want deliberative messages filled with detailed descriptions of future projects and intentions. It wants to project its desires onto the empty persona that speaks to it through the media. As Alex Birch remarks, “Democracy is political entertainment.”

Bolshevism and Americanism

Tue, 05 Feb 2008 11:59:00 -0700

Following WWII, the world found itself divided between Bolshevism, and what Evola and others termed “Americanism.” In each, the State is considered an expression or manifestation of the collective will of the populace. In Bolshevism, this is communal, and in a democratic republic, it is “social” (or even individual).But as Evola contends, “The State is not an expression of ‘Society’ ... [rather] the political domain is defined through hierarchical, heroic, ideal, anti-hedonistic, and, to a degree, even anti-eudemonistic values that set it apart from naturalistic or even vegetative life.” So while the State symbolizes the aspirations of the nation, it is not an expression of the capricious desires of that nation. “Authentic political ends are mostly autonomous ones ... they are connected to ideas and interests different from those of peaceful living, pure economics, and physical well-being, pointing to a higher dimension of life and a separate order of dignity.” This is difficult for the average American or European to comprehend.

Two Errors of Democracy

Fri, 01 Feb 2008 08:01:00 -0700

From a traditionalist perspective, there are two fundamental problems within Democratic society from which lesser problems emerge: false representation and the idea that the marketplace in itself can be considered an ethos.We like to think that political officials act in the best interest of the country, and that their decisions reflect long-term planning. But as Hans-Hermann Hoppe and others have pointed out, an elected official does not own what he (or she) manages; unlike a dynastic monarch, an elected official is a custodian or caretaker of the land. A rational king will attempt to preserve the long-term “capital value” of his property, while the elected official has no such motivation. It is for this reason that politicians in the United States and elsewhere plunder the resources of the nation and then quietly slip out of office when their terms of office are complete. They do not “represent” anyone but themselves. One only has to go to a public park to see how the citizens treat property that does not belong to them.

But the above is not an endorsement of capitalism. Ayn Rand and her followers made the equally egregious error of turning capitalism into an ethos. “Rational self-interest” may be rational, but it is hardly ethical. The man who is Tradition-directed knows that the economy can never be the foundation on which the State rests and operates.

In Tillie Olsen’s novel Yonnondio, set in the Great Depression, we find a struggling family living near a coal mine in Wyoming. The father works in the mine, which is described as something sub-human—a kind of primordial monster that devours workers. Later in the book, the family is forced to move to the city (Omaha), where the father finds work in the slaughterhouse. Unlike the mine, the slaughterhouse is not sub-human, it is inhuman—a kind of horrific machine. While the father works, his children scavenge in the city dump, and the mother cans fruit to keep them fed through the winter. In the closing scene, the family sits zombie-like in front of their new radio.

No land, no culture, no direction, no future. Distracted by our technology, which alone feels progress, we sit and wait. For Olsen, the solution was socialism, and for Hoppe, the solution is unfettered capitalism. Evola is equally dismissive of both—they offer no solutions. The Tradition-directed man does not accept enforced mediocrity, nor does he want the trinkets of a materialistic age; he climbs the mountain that towers over the mines.

Politics and Economy

Sat, 26 Jan 2008 17:45:00 -0700

As the United States contends with asset deflation (falling home values), rising unemployment, a weakening dollar, and hyper-inflation in the food and natural resources sectors, we once again see vivid illustrations of what Evola terms the politicization of socioeconomic forces. The electorate, desperate for relief, demands the politicians enact measures that are against the long-term interests of the nation—bailouts for real estate speculators, new entitlement programs, “rebate” checks for exhausted consumers. One fears (as did Evola) that the State no longer acts as a custodian of the economy, but rather that the economy dictates the direction of the State.In his Disquisition on Government, American statesman John C. Calhoun (1782-1850) points out

“[T]hat, while man is created for the social state, and is accordingly so formed as to feel what affects others, as well as what affects himself, he is, at the same time, so constituted as to feel more intensely what affects him directly, than what affects him indirectly though others; or, to express it differently, he is so constituted, that his direct or individual affections are stronger than his sympathetic or social feelings.”

A better description of the “democratic man” can scarcely be found in any tome or folio. He is a man without sense of duty or tradition; a man without culture. C. Higgins 1-26-08

War and Heroism (part one)

Fri, 25 Jan 2008 12:34:00 -0700

Evola remarks in “On the Secret of Degeneration,” “Europe’s formidable ‘activists’ no longer know what war is, war desired in and of itself as a virtue higher than winning or losing ... they know not warriors, only soldiers.” I would suggest that since this was written, things have become worse; Richard M. Weaver (1910-1963) remarks in Ideas Have Consequences, that the term “soldier” has now been replaced by “serviceman.” The ancient archetype of the warrior, risking life and liberty in an attempt to achieve something beyond himself has been replaced by the concept of a bureaucrat with a gun.In his early years, when he was involved with Italian Futurism, Evola perhaps saw war as a kind of aesthetic. As F.T. Marinetti (1876-1944) proclaims in the manifesto: “We will glorify war—the world’s only hygiene—militarism, patriotism, the destructive gesture of freedom-bringers, beautiful ideas worth dying for, and scorn for women.” Nevertheless, Evola soon saw the limitations of this radical utterance. For him, the warrior’s endeavors have both an immanent and transcendent character; immanent in that militarism and conquest fulfill an existential need in man—overcoming challenges [as in mountain climbing], pushing yourself self to the edge, projecting yourself into the future, and transcendent in that behind these endeavors is the full sanction and authority of the sacred tradition.

If war is for Evola a purely masculine pursuit [solar masculinity], in his ideal culture, women would be drawn to the presence of the warrior as Criseyde was drawn to Troilus upon seeing him ride into the city fresh with battle wounds:

This Troilus sat on his baye stede,
Al armed, save his heed, ful richely,
And wounded was his hors, and gan to blede,
On whiche he rood a pas, ful softely;
But swych a knightly sighte, trewely,
As was on him, was nought, with-outen faile,
To loke on Mars, that god is of batayle. (Chaucer’s Troilus and Criseyde II.624-630)

Here we find Evola’s consecrated warrior, a noble in character and action. There is no place for such a man in the modern world of the Kali Yuga. I think it is a mistake to assume that Evola’s embrace of the warrior is a simple endorsement of violence as an end in itself—the warrior is one who lives outside himself, not because he can find no solid spiritual ground in his inner being, but that his achievements are necessary to preserve the sacred tradition. In his ultimate state, the warrior can achieve a kind of ecstasy. Hindu mysticism calls this ananda; a blissful state of higher consciousness. In Christianity, this condition was felt by St. John of the Cross (1542-1591) and Meister Eckhart (1260-1328). But it is important to emphasize that for Evola’s consecrated warrior, such a condition is not achieved through pure contemplation (as in the monastic life for instance), but through action. C. Higgins 1-25-08

Welcome

Fri, 25 Jan 2008 12:24:00 -0700

Welcome to juliusevola.com! The following entries are an attempt at exploring the social, historical, political, philosophical, metaphysical, and rhetorical implications of Julius Evola’s (1898-1974) many writings. My approach is largely analytical, and I will attempt to be as objective as possible; therefore, what follows is not a critique or an evaluation, but rather a study of Evola “as he is.” I welcome comments and feedback. -C. Higgins 1-25-08