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evola_as_he_is · EVOLA AS HE IS

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Evola's view on sexual inversion   Topic List   < Prev Topic  |  Next Topic >
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Re: Evola's view on sexual inversion

The bottom line in this respect is that "Everything which touches upon sexual
matters ceases to be private when the life or death of a nation depends on it.
It is the difference between world domination or annihilation."


--- In evola_as_he_is@yahoogroups.com, "G. van der Heide" <g.vdheide@...> wrote:
>
>
> The speech by H. Himmler of 18 februari 1937 has some interesting
considerations on the subject. The German text can be found at
http://archiv.thingnetz.org/frei/Buecher%20vor%201945/Himmler,%20Heinrich%20-%20\
Rede%20vor%20den%20Gruppenfuehrern%20auf%20Homosexualitaet%20am%2018.02.1937.pdf

>
> "Anyone who thinks of homosexual "love" is our enemy. We reject anything
> which emasculates our people and makes it a plaything for our enemies,
> for we know that life is fight, and it is madness to think that men will
> ever embrace fraternally"
>
>
>
> Heinrich Himmler, 14 May 1928
>
>
>
> "I wish to explore a few ideas on the subject of homosexuality. Amongst
> certain homosexuals there exists the following point of view: "what I do
> is of no importance to anyone else, it is a personal and private
> matter". Everything which touches upon sexual matters ceases to be
> private when the life or death of a nation depends on it. It is the
> difference between world domination or annihilation.
>
>
>
> A nation with many children can gain supremacy and mastery of the world.
> A pure race with few children already as one foot in the grave; in
> fifty or a hundred years it will be of no significance; in two hundred
> years it will be extinct. It is essential to realise that if we allow
> this infection to continue in Germany without being able to fight it, it
> will be the end of Germany, of the Germanic world. Unfortunately this
> is not the simple matter it was for our forefathers. For them, the few
> isolated cases were simply abnormalities; they drowned them in bogs.
> Those who found bodies in the mire did not know that in 90% of the cases
> they found themselves face to face with a homosexual who had been
> drowned with all his belongings. This was not punishment, more the
> simple elimination of this particular abnormality. It is vital we rid
> ourselves of them; like weed we must pull them up, throw them on the
> fire and burn them. This is not out of a spirit of vengeance, but of
necessity; these creatures must be exterminated.
>
>
>
> Heinrich Himmler, 18 Feb 1937
>
>
> http://www.vnnforum.com/showthread.php?t=77130
>
> To: evola_as_he_is@yahoogroups.com
> From: evola_as_he_is@...
> Date: Fri, 1 Jun 2012 18:34:49 +0000
> Subject: [evola_as_he_is] Re: Evola's view on sexual inversion
>
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> 'Terzo sesso e democrazia' (`The Third Sex and Democracy') is a third
article by J. Evola on the question of homosexuality. It was published in the
paper 'Il Borghese' in August 1968, at the time of the 'Brianbanti case'.
Briabanti, a leftist intellectual, was condemned to nine years imprisonment for
'plagiarism', that is for having "submitted physically and psychically" two
boys, a crime earlier introduced in Italian criminal law by Fascism
(http://gnosis.aisi.gov.it/Gnosis/Rivista27.nsf/ServNavig/28) ; Italian
intellectuals and civil libertarians all fought against his conviction ; it was
the first time in Italian history that these advocated as a whole for homosexual
issues.
>
>
>
> `Terzo sesso e democrazia' is, so to speak, the first draft of `Il Terzo
sesso' (`The Third Sex') "Some ideas, J. Evola asserts wittily in the former,
with reference to homosexual issues, are like bacteria, like microbes ; it is as
legitimate to neutralise them as it is legitimate to take preventive
prophylactic measures in the field of diseases. The fact that homosexuality is
not considered as a crime in our ('Roman') penal code and that therefore the
propagandising of homosexuality is not a crime either is fair. But, beyond the
penal and juridical sphere, the aforementioned preventive measures remain
entirely valid." On the basis of these premises, the claim that they could be
applied successfully only to the second of the two forms of homosexuality
distinguished in a sexological way in `Metaphysics of sex', that is, that "which
has an acquired character and is conditioned by psychological and sociological
factors influenced by a person's environment", in short, that which is due to
"constitutional mutations", and not to that, far less widespread, which has an
inborn character, is consistent.
>
>
>
> Leaving aside that the line between repression and prophylaxis is arguably
quite thin, it should be stressed that J. Evola did not actually reject a priori
coercive measures against the former type of homosexuals : the coercion which is
considered nonsensical by J. Evola is the socially- and moralistically based
one. Drawing on the metaphor he uses to make his point, it could be said that
the only way to hold sand in one's hand without it slipping through one's
fingers is to scoop it with dampened fingers.
>
>
>
> No matter how efficient prophylactic measures might be, "it would be
necessary, he writes in `Il Terzo sesso', to move to the plane of root causes,
of which all the rest, in all areas… is only a consequence, and, once there, to
act at the source, to cause a fundamental change. This means that the whole
thing should be based on an overcoming of the current civilisation and society,
on the restoration of a differentiated, organic, well-structured type of social
organisation through the agency of a living formative central force", a
restoration which he deems utopian under the current democratic conditions,
since ""democracy" is not a mere political and social fact : it is a general
climate which cannot but have regressive consequences on the existential level
itself in the long run." As hinted at by studies such as that which was
published a few years ago by K. MacDonald on the influential writings of the
so-called Frankfurt School, the relentless promotion of homosexuality through
more or less subtle psychological and cultural `media' since the 1950's,
especially among male children in western countries, is precisely a key factor
in the fabrication of this general environment, in which one of the most
insidious forms of homosexualisation, of what may be called, on the social
plane, a dissemination of homosexuality and, on the individual plane, an
insemination of homosexuality is the increasing commercial oestrogenisation of
food, water - music - and the feminisation of young White males through the
various chemicals found in plastic, itself a derivative of oil, a substance
whose oxymoric nickname (`black gold') can hardly hide an actual antipodal
inversion of VALUES to qualified observers who are increasingly aware that it is
largely through the commercial, financial, and also concrete use of this
substance that feminine races have been able to take full control of what may
have been then of the traditional patriarchal spiritual, political, and social
system and world-view, after "2000" years of Judeo-Christianity.
>
>
>
> --- In evola_as_he_is@yahoogroups.com, "emmanuelparapine" <emmanuelparapine@>
wrote:
>
> >
>
> > If homosexuality, as the union of two beings sharing the same sexual
characteristics, is theorically contrary to the vision of Evola, in which sex
takes the shape of a tension between two opposite poles (masculine and
feminine), we know that his refusal to reduct gender to a mere biological
subject may introduce some subtleties. As far as I know, Evola twice elaborated
on this point : in "Metaphysics of sex" (in an appendix at the end of the second
chapter - pp. 62-66) and in "L'arc et la massue" (the bow and the club), in the
third chapter, entitled "le troisième sexe" (the third sex). Please don't
hesitate to mention any text that might remain unknown to me.
>
> >
>
> > In "Metaphysics of sex", he begins by reminding Plato's distinction between
:
>
> >
>
> > - „Aphrodite Urania" (the „goddess of a noble love which is not carnal and
not concerned by procreation" or the arousal provoked by „incorporeal beauty not
linked to any particular person ; divine beauty in an abstract sense"). After
Evola, there is „no real problem if the accidental starting point is a being of
the same sex".
>
> > - Aphrodite Pandemia or the carnal side of eros. Evola remains that
pederasty in ancient Greece, while being „uranic" in its beginning, became
carnal during the time of decay.
>
> >
>
> > Evola rightly rejects Plato's application of the myth of the hermaphrodite
to homosexuality because „the mythical being of our origin would, in such a
case, have not to be hermaphroditic but homogeneous and of one sex only […]
Thus, the essential [...] loses its meaning, namely, the idea of the polarity
and the complementary nature of the two sexes as the basis of the magnetism of
love and of a transcendency in eros, and of the blinding and destructive
revelation of the One."
>
> >
>
> > Then, he differenciates between an inborn, natural homosexuality and an
acquired one. He links the first one (as would do Weininger) to an incompletion
of sexual development (on biological and psychic levels) : „In that way, the
original bisexual nature is surpassed in a lesser extent than in a „normal"
being, the characteristics of one sex not being predominant over those of the
other sex to the same extent".
>
> >
>
> > But „intermediate sexual forms" nowadays are also likely to derive from the
contemporary egalitarianist and materialistic environment, leading to
neutralization and undifferentiation, and then to the constitution of a „third
sex". The problems of manly homosexuals remains, and according to Evola, „such
homosexuality is hard to explain". However, „there is reason to suppose that it
is merely a matter of „mutual masturbation" and that the conditioned reflexes
are exploited for „pleasure"". Concerning ancient homosexuality, when men had
sex both with women and „epheboi", Evola links it to a simple „desire to try
everything". After distinguishing between hermaphroditic wholeness (which „can
only be sufficiency") and „the pederast who acts both like a man and a woman
sexually", he finally concludes by sustaining that when homosexuality does not
come from an incomplete level of sexual development, it is necessarily a
pathological deviation caused by a „displacement of eros".
>
> >
>
> > What we could logically conclude after this reading is that according to
Evola, homosexuals are either subhumans (incomplete beings by nature who can not
access to the superior, transcendental dimension of sex) or perverts.
>
> >
>
> > But the problem is that in the third chapter „L'arco e la claca", while
making similar statements, Evola sustains that „stigmatise homosexuality as a
corruption is nonsense (because for beings like those we have spoken about,
so-called „natural" intercourses would not be natural, but countrary to their
own nature". Here, in my opinion, Evola fails to consider that „nature" doesn't
design the mere existence of something in the earthly world, but its connection
to normality (the natural order, the normal way the things are in a normal
world), which is here sexual attraction between the two opposite sexes (the only
one which permit procreation and which give an access to the superior dimension
of sex). However, by stating that no repressive policy has a chance to succeed
without getting meanwhile to the primary causes by questioning egalitarianism,
democracy and so on, he is obviously right. More dubious is to me his rejection
of the principle of a repression.
>
> >
>




Sun Jun 24, 2012 11:42 pm

evola_as_he_is
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If homosexuality, as the union of two beings sharing the same sexual characteristics, is theorically contrary to the vision of Evola, in which sex takes the...
emmanuelparapine
emmanuelpara... Offline Send Email
May 29, 2012
10:19 pm

'Terzo sesso e democrazia' (`The Third Sex and Democracy') is a third article by J. Evola on the question of homosexuality. It was published in the paper 'Il...
Evola
evola_as_he_is Offline Send Email
Jun 1, 2012
8:35 pm

Thank you for the clarifications ! I have nothing more to add but I would want to correct some terrible mistakes of my previous message (my proofreading has...
Parapine Emmanuel
emmanuelpara... Offline Send Email
Jun 2, 2012
9:09 am

Don't worry about typos - we can't afford to hire a secretary anymore than you can. One of our collaborators has just unearthed a book which we started to...
Evola
evola_as_he_is Offline Send Email
Jun 2, 2012
1:07 pm

Here's the mainpage on Burton's work: http://web.archive.org/web/20110127120641/http://jrbooksonline.com/burton.htm And these are the parts from the book that...
G. van der Heide
vnvsmvndvs Offline Send Email
Jun 2, 2012
4:26 pm

I don't know if you are talking about that but the "terminal essay" can be found here:...
rouesolaire Offline Send Email Jun 2, 2012
6:41 pm

The speech by H. Himmler of 18 februari 1937 has some interesting considerations on the subject. The German text can be found at...
G. van der Heide
vnvsmvndvs Offline Send Email
Jun 2, 2012
9:09 am

The bottom line in this respect is that "Everything which touches upon sexual matters ceases to be private when the life or death of a nation depends on it. It...
Evola
evola_as_he_is Offline Send Email
Jun 24, 2012
11:43 pm

Greetings,  If you want my opinion, homosexuals are probably the least of our worries and because of the sensationalist nature of this subject matter one can...
Michael Rayborn
alfred_raeburne Offline Send Email
Jun 24, 2012
11:50 pm

First of all : I do not « elude » the others problems by approaching the question of sexual inversion. Second, neither Evola nor I have ever asserted that...
Parapine Emmanuel
emmanuelpara... Offline Send Email
Jul 4, 2012
10:57 am
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