"Is anyone able and willing to clarify what the relations between such
forms and Christianity should obviously be?"
Some points need to be clarified because it is hardly clear any more what Christianity is. As Evola points out, many who consider themselves non-Christian nevertheless hold onto Christian values. Conversely, many Christians have absorbed Marxist ideology, oblivious to the contradictions. Then there are the rapidly growing degenerate and unhistorical forms, such as Christian Zionism in the
I think it is clear, however, that to approach this question, we need to bracket any consideration as to whether the events in
In defence of the Church against Evola's withering critique, it has, until recently, always been a reactionary force maintaining and supporting a social hierarchy. The last time
[essere continuato]
From:
Sent: Wednesday, March 08, 2006 9:37 AM
To:
Subject: [evola_as_he_is] Evola and 'Aryan Christianity'
True, there hasn't been a historical record of the reversal of the
degeneration of castes. That remark is most important, even in a
society which is no longer structured according to castes or estates,
whose justification and necessity the blind and the one-eyed who lead
the blind don't and can't understand.
Evola's project of heathen restoration may appear to us as
unachievable today, eight decades after it was devised and
formulated, as the one-eyed are in office in what's left of Western
states and the blind proliferate under their very eye. In the 1920's
and in the 1930's, however, there were grounds for thinking that some
of the conditions necessary for the awakening of race, through which
he goes in 'Sintesi di dottrina della razza', were present or about
to be gathered, for this awakening to occur in Italy, in Germany and
in the other European countries which had chosen a Fascist
orientation, and in which day-to-day life was not a pornography, as
is the case now. One of the main conditions is a "State conceived of,
neither as an abstract legal entity, nor as a lifeless regulating
superstructure created by human necessities, but as a force to a
certain extent transcendent which shapes, articulates, organises from
above the social whole, as an entelechy, that is, a vital organising
and formative principle". 'Men among the Ruins' and 'To Ride the
Tiger' work on the statement of fact that that condition, like the
others, is no longer present and draw the consequences from it,
chiefly on a personal level : they address only the 'differentiated
man'.
The missing link, or rather the soft underbelly of Evola's views on
heathenism and on a possible restoration of heathenism, doesn't lie
in its criticism of so-called neo-Pagans nor in in its criticism of
Christianity as Church and as faith, but in the positive counterpart
he gave of it. In a chapter of 'Sintesi' which follows considerations
on neo-paganism closely akin to those which are found in the article
called 'Against the Neo-Pagans', he makes the following
statement : "(...) we do not think we have indicated, here, any
particular solution to those new renovating currents who are looking
or will be looking for new forms of spirituality, nor do we think we
have clarified the relations between such forms and Christianity".
This statement is all the more unexpected as the least one can say is
that Evola is used to clarifying any question he tackles and to give
orientations.
Is anyone able and willing to clarify what the relations between such
forms and Christianity should obviously be?