Evola's view on sexual inversion

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  • emmanuelparapine
    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
    Message 1 of 19 , May 29 8:43 PM
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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 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.
    • Evola
      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
      Message 2 of 19 , Jun 1, 2012
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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.





        Show message history
        --- 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.
        >
      • G. van der Heide
        The speech by H. Himmler of 18 februari 1937 has some interesting considerations on the subject. The German text can be found at
        Message 3 of 19 , Jun 1, 2012
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          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-%20Rede%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

           
          '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.

          Show message history
          --- 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.
          >


        • Parapine Emmanuel
          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
          Message 4 of 19 , Jun 1, 2012
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            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 not been vigilant enough - I'm deeply sorry). Evola does not "remain" that pederasty in ancient Greece ultimately became carnal, but REMINDS  it.

            And I did not talk about "the third chapter l'arco e la claca" but about the third chapter OF "L'arco e la clava", "The third sex".


            From: Evola <evola_as_he_is@...>
            To: evola_as_he_is@yahoogroups.com
            Sent: Friday, June 1, 2012 8:34 PM
            Subject: [evola_as_he_is] Re: Evola's view on sexual inversion

             
            '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.

            Show message history
            --- 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.
            >



          • Evola
            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
            Message 5 of 19 , Jun 2, 2012
            • 0 Attachment
              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 devour a few years ago online, and we could not finish, since our computer broke down and we were never able to find again the address of the website in question, nor to track it by keywords. It is a scholarly study on Eastern sexuality, the only one, to our knowledge, no one interested in this particular subject and in the more general question of the Asianisation of Europe can afford to bypass.

              It is available at http://webcache.googleusercontent.com/search?q=cache:http://www.jrbooksonline.com/eastern_sexology.htm (it can only be accessed through a cache)




              Show message history
              --- In evola_as_he_is@yahoogroups.com, Parapine Emmanuel <emmanuelparapine@...> wrote:
              >
              > 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 not been vigilant enough - I'm deeply sorry). Evola does not "remain" that pederasty in ancient Greece ultimately became carnal, but REMINDS  it.
              >
              > And I did not talk about "the third chapter l'arco e la claca" but about the third chapter OF "L'arco e la clava", "The third sex".
              >
              >
              > ________________________________
              > From: Evola <evola_as_he_is@...>
              > To: evola_as_he_is@yahoogroups.com
              > Sent: Friday, June 1, 2012 8:34 PM
              > Subject: [evola_as_he_is] Re: Evola's view on sexual inversion
              >
              >
              >  
              > '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.
              > >
              >
            • G. van der Heide
              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
              Message 6 of 19 , Jun 2, 2012
              • 0 Attachment
                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 can't be opened on the cache page.
                http://web.archive.org/web/20070507122004/http://www.jrbooksonline.com/DOCs/PartA_al-islam.doc
                http://web.archive.org/web/20070415053035/http://www.jrbooksonline.com/DOCs/PartB_woman.doc
                http://web.archive.org/web/20070415054248/http://www.jrbooksonline.com/DOCs/PartC_pornography.doc


                To: evola_as_he_is@yahoogroups.com
                From: evola_as_he_is@...
                Date: Sat, 2 Jun 2012 11:06:43 +0000
                Subject: [evola_as_he_is] Re: Evola's view on sexual inversion

                 
                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 devour a few years ago online, and we could not finish, since our computer broke down and we were never able to find again the address of the website in question, nor to track it by keywords. It is a scholarly study on Eastern sexuality, the only one, to our knowledge, no one interested in this particular subject and in the more general question of the Asianisation of Europe can afford to bypass.

                It is available at http://webcache.googleusercontent.com/search?q=cache:http://www.jrbooksonline.com/eastern_sexology.htm (it can only be accessed through a cache)

                Show message history
                --- In evola_as_he_is@yahoogroups.com, Parapine Emmanuel <emmanuelparapine@...> wrote:
                >
                > 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 not been vigilant enough - I'm deeply sorry). Evola does not "remain" that pederasty in ancient Greece ultimately became carnal, but REMINDS  it.
                >
                > And I did not talk about "the third chapter l'arco e la claca" but about the third chapter OF "L'arco e la clava", "The third sex".
                >
                >
                > ________________________________
                > From: Evola <evola_as_he_is@...>
                > To: evola_as_he_is@yahoogroups.com
                > Sent: Friday, June 1, 2012 8:34 PM
                > Subject: [evola_as_he_is] Re: Evola's view on sexual inversion
                >
                >
                >  
                > '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.
                > >
                >


              • rouesolaire
                I don t know if you are talking about that but the terminal essay can be found here:
                Message 7 of 19 , Jun 2, 2012
                • 0 Attachment
                  I don't know if you are talking about that but the "terminal essay" can be found here: http://www.archive.org/download/plainliteraltran10burtuoft/plainliteraltran10burtuoft.pdf

                  The table of contents (page 13): http://img214.imageshack.us/img214/9126/tabledesmatires.jpg

                  The original Richard Burton's translation of and work about "The Arabian Nights" is available here: http://burtoniana.org/books/1885-Arabian%20Nights/index.htm





                  Show message history
                  --- In evola_as_he_is@yahoogroups.com, "Evola" <evola_as_he_is@...> wrote:
                  >
                  > 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 devour a few years ago online, and we could not finish, since our computer broke down and we were never able to find again the address of the website in question, nor to track it by keywords. It is a scholarly study on Eastern sexuality, the only one, to our knowledge, no one interested in this particular subject and in the more general question of the Asianisation of Europe can afford to bypass.
                  >
                  > It is available at http://webcache.googleusercontent.com/search?q=cache:http://www.jrbooksonline.com/eastern_sexology.htm (it can only be accessed through a cache)
                  >
                  >
                  >
                  >
                  > --- In evola_as_he_is@yahoogroups.com, Parapine Emmanuel <emmanuelparapine@> wrote:
                  > >
                  > > 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 not been vigilant enough - I'm deeply sorry). Evola does not "remain" that pederasty in ancient Greece ultimately became carnal, but REMINDS  it.
                  > >
                  > > And I did not talk about "the third chapter l'arco e la claca" but about the third chapter OF "L'arco e la clava", "The third sex".
                  > >
                  > >
                  > > ________________________________
                  > > From: Evola <evola_as_he_is@>
                  > > To: evola_as_he_is@yahoogroups.com
                  > > Sent: Friday, June 1, 2012 8:34 PM
                  > > Subject: [evola_as_he_is] Re: Evola's view on sexual inversion
                  > >
                  > >
                  > >  
                  > > '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.
                  > > >
                  > >
                  >
                  Delete
                • Michael Rayborn
                  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
                  Message 8 of 19 , Jun 24, 2012
                  • 0 Attachment
                    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 easily be distracted by all of this. Have you ever noticed that when things pertain to sexual / taboo matters that we will fixate on them and ignore more pressing yet admittedly "boring" discussions, for example the lack of honour, truth, and wisdom in our society?

                     In my view, a person who happens to be homosexual, yet has the qualities of truthfulness and is honourable is better off than a person who is a liar and has no semblance of honour whatsoever, even if that person is straight. The homosexual person in question could be admired and respected for his truthfulness and honour, and his sexual preference can be seen as an oddity/quirk that can be overlooked because of outstanding qualities (like heroism / bravery in battle).

                     In the end, I think that one should consider transcending arguments that support or attack homosexuality, which in my opinion, is a distraction from the real problems that we are facing as a culture. A long time ago I read an article written by David Lane (mind you, I am not a Nazi nor do I support most of his ideas or methods), and even he pointed out that this is a topic that over-fascinates people, and that while homosexuality should not be promoted, it should not be overly fixated on, nor should these people be considered the "primary enemies" of the European people.

                    Sincerely,
                    Michael


                    From: G. van der Heide <g.vdheide@...>
                    To: evola_as_he_is@yahoogroups.com
                    Sent: Friday, June 1, 2012 4:32 PM
                    Subject: RE: [evola_as_he_is] Re: Evola's view on sexual inversion

                     
                    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-%20Rede%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

                     
                    '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.

                    Show message history
                    --- 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.
                    >




                  • Evola
                    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
                    Message 9 of 19 , Jun 24, 2012
                    • 0 Attachment
                      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."


                      Show message history
                      --- 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-%20Rede%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
                      >
                      >
                      >
                      >
                      >
                      >
                      >
                      >
                      >
                      >
                      >
                      >
                      >
                      >
                      >
                      >
                      >
                      >
                      >
                      >
                      >
                      >
                      >
                      >
                      >
                      >
                      > '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.
                      >
                      > >
                      >
                    • Parapine Emmanuel
                      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
                      Message 10 of 19 , Jul 4, 2012
                      • 0 Attachment

                        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 the sole homosexuality was a major issue of our times. Its progression and its normalization are conversely, to my eyes, the symptoms of a more global decay.

                        Concerning those stories of « virile, truthful » homosexuals, it seems to me that this category has been created by your imagination to justify your tolerance for that deviance. It is somewhat like the « good Jew », the « sympathetic Black » or the « assimilated Asian » often mentioned by ordinary people to temperate their xenophobia because their spirit is too much dissoluted and feminized to admit the principle of a racist view of existence, of a discrimination operated on a purely racial basis.

                        Anyway, even ifs that kind of inverted existed in reality, it would not prevent us from wondering whether homosexuality proceeds from superior principles or inferior ones. And the aforementioned excerpts by Evola are worthy in this regard.



                        From: Michael Rayborn <alfred_raeburne@...>
                        To: "evola_as_he_is@yahoogroups.com" <evola_as_he_is@yahoogroups.com>
                        Sent: Sunday, June 24, 2012 9:52 PM
                        Subject: Re: [evola_as_he_is] Re: Evola's view on sexual inversion

                         
                        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 easily be distracted by all of this. Have you ever noticed that when things pertain to sexual / taboo matters that we will fixate on them and ignore more pressing yet admittedly "boring" discussions, for example the lack of honour, truth, and wisdom in our society?

                         In my view, a person who happens to be homosexual, yet has the qualities of truthfulness and is honourable is better off than a person who is a liar and has no semblance of honour whatsoever, even if that person is straight. The homosexual person in question could be admired and respected for his truthfulness and honour, and his sexual preference can be seen as an oddity/quirk that can be overlooked because of outstanding qualities (like heroism / bravery in battle).

                         In the end, I think that one should consider transcending arguments that support or attack homosexuality, which in my opinion, is a distraction from the real problems that we are facing as a culture. A long time ago I read an article written by David Lane (mind you, I am not a Nazi nor do I support most of his ideas or methods), and even he pointed out that this is a topic that over-fascinates people, and that while homosexuality should not be promoted, it should not be overly fixated on, nor should these people be considered the "primary enemies" of the European people.

                        Sincerely,
                        Michael


                        From: G. van der Heide <g.vdheide@...>
                        To: evola_as_he_is@yahoogroups.com
                        Sent: Friday, June 1, 2012 4:32 PM
                        Subject: RE: [evola_as_he_is] Re: Evola's view on sexual inversion

                         
                        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-%20Rede%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

                         
                        '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.

                        Show message history
                        --- 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.
                        >






                      • tlefranc10
                        Burton also wrote an book on the Jew, the Gypsy and Islam (http://archive.org/details/TheJewTheGypsyAndElIslam). Here are three interesting quotes from the
                        Message 11 of 19 , Apr 1, 2013
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                          Burton also wrote an book on the Jew, the Gypsy and Islam (http://archive.org/details/TheJewTheGypsyAndElIslam).

                          Here are three interesting quotes from the chapter "Opinion of the Jew in England", which are indirectly connected to the subject of sexual inversion:

                          "Those familiar with the annals of old families in England are aware of the extent to which they have been mixed with Jewish blood, even from the days when religious prejudice is mistakenly represented to have been most malign. Indeed, of late centuries our nation has never prided itself, like the Portuguese and the Iberians generally, in preserving its blood "pure and free from taint of Jew and Infidel." The cross perpetually reappears in outward form as well as in mental quality. Here and there an old country house produces a scion which to all appearance is more Jewish than the Jews themselves. A peculiar characteristic of the blood is an extreme fondness for show, for colour, for splendour and magnificence in general. The rich Jew must display his wealth; like the Parsee, he makes and spends whilst his rivals the Greek and the Armenian make and hoard."

                          "The Jew of popular English fiction is no longer Moshesh, a wretch who believes in one God and in Shent-per-Shent as his profit, whose eyes, unlike those of Banquo, are brimming full with "speculation." The Fagin of young Dickens only a quarter of a century ago has now become the "gentle Jew Riah" of old Dickens, a being remarkable for resignation and quiet dignity, a living reproach to the Christian heathenry that dwells about him. The great feminine actresses of the world, we are told by a charming authoress, are all Jewesses."

                          "He cannot mistake their physical cowardice, but he remembers that the Jewish officers, once so numerous in the French army, were as brave as their Christian brethren; and again he recognizes the fact that lying and cowardice long continue to be the effects of oppression. He smiles at their intense love of public amusements, and their excessive fondness for display, evinced by tawdry finery and mosaic gold."


                          Show message history
                          --- In evola_as_he_is@yahoogroups.com, "G. van der Heide" <g.vdheide@...> wrote:
                          >
                          >
                          > 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 can't be opened on the cache page.
                          > http://web.archive.org/web/20070507122004/http://www.jrbooksonline.com/DOCs/PartA_al-islam.doc
                          > http://web.archive.org/web/20070415053035/http://www.jrbooksonline.com/DOCs/PartB_woman.doc
                          > http://web.archive.org/web/20070415054248/http://www.jrbooksonline.com/DOCs/PartC_pornography.doc
                          >
                          > To: evola_as_he_is@yahoogroups.com
                          > From: evola_as_he_is@...
                          > Date: Sat, 2 Jun 2012 11:06:43 +0000
                          > Subject: [evola_as_he_is] Re: Evola's view on sexual inversion
                          >
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                          > Don't worry about typos - we can't afford to hire a secretary anymore than you can.
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                          > One of our collaborators has just unearthed a book which we started to devour a few years ago online, and we could not finish, since our computer broke down and we were never able to find again the address of the website in question, nor to track it by keywords. It is a scholarly study on Eastern sexuality, the only one, to our knowledge, no one interested in this particular subject and in the more general question of the Asianisation of Europe can afford to bypass.
                          >
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                          > It is available at http://webcache.googleusercontent.com/search?q=cache:http://www.jrbooksonline.com/eastern_sexology.htm (it can only be accessed through a cache)
                          >
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                          >
                          > --- In evola_as_he_is@yahoogroups.com, Parapine Emmanuel <emmanuelparapine@> wrote:
                          >
                          > >
                          >
                          > > 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 not been vigilant enough - I'm deeply sorry). Evola does not "remain" that pederasty in ancient Greece ultimately became carnal, but REMINDS Â it.
                          >
                          > >
                          >
                          > > And I did not talk about "the third chapter l'arco e la claca" but about the third chapter OF "L'arco e la clava", "The third sex".
                          >
                          > >
                          >
                          > >
                          >
                          > > ________________________________
                          >
                          > > From: Evola <evola_as_he_is@>
                          >
                          > > To: evola_as_he_is@yahoogroups.com
                          >
                          > > Sent: Friday, June 1, 2012 8:34 PM
                          >
                          > > Subject: [evola_as_he_is] Re: Evola's view on sexual inversion
                          >
                          > >
                          >
                          > >
                          >
                          > > Â
                          >
                          > > '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.
                          >
                          > > >
                          >
                          > >
                          >
                        • G. van der Heide
                          The great Roman philosopher, Titus Lucretius Carus (99-55 B.C.), wrote: ôIn her stresses, the Earth produced a multitude of monsters, of strange and
                          Message 12 of 19 , Aug 18, 2013
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                            "The great Roman philosopher, Titus Lucretius Carus (99-55 B.C.), wrote: “In her stresses, the Earth produced a multitude of monsters, of strange and monstrous forms: they were androgenous, dual-sex, and belonging to neither one sex; some were legless, devoid of a mouth, faceless, and blind beings; there were also monsters that were so bent, that they were not in a condition to walk about at will.” Yes, this is an allegory, but modern mass orgies of homosexuals, transvestites, and other perverts, “belonging to neither one sex” are today a fact of our public life; and the birth of infants with tail appendages, animal ears, excessively hairy faces, and similar biological atavisms, from time to time, in various parts of the world, are a biological fact."

                            Avdeyev, V. (2007). Raciology : the science of the hereditary traits of peoples, p. 291.

                            "Russian psychologist V.P. Osipov correlated the findings of reflexology with vast cultural historical material, and came to the conclusion that mass homosexuality as a social-biological phenomenon had its origin exclusively in the East. Ancient Europe had no notions about it. Another Russian scientist, ethologist O.V. Mil’chevskiy, certified that the custom of castration originated in the harems of Ethiopia and Libya, as a result of the hatred and jealousy of husbands toward male guards, then spread further into Egypt, Judea, and Assyria. All exotic forms of lewdness, in Mil’chevskiy’s opinion, also had their primary, initial origin among the southern equatorial races; for a long time, they were completely unknown among the White cultures of the peoples of Europe. Without exception, the lofty, almost God-like attitude toward virgin girls exists in the mythology of all peoples, which belong to an Indo-European cultural circle, which was formed on the biological foundation of the Nordic race. At the same time, among the Negroes of Equatorial Africa, to this day a custom exists, whereby the high priest of the tribe uses a stone knife to publicly cut away the virginity of girls who have barely achieved sexual puberty. Virginity is an impermissible burden for tribes, which by tradition practice orgiastic cults. Among Mongoloid tribes of north eastern Eurasia, the customs of guest marriage and “renting” of wives is highly widespread. A podium with an essential, vertical pole, designated for whirling around in a dance by unclothed dancing girls, has today become the attribute of any strip-tease club; but for some reason, today they are solidly associated with the European system of values. In point of fact, this traces back to elements of the Asiatic temple prostitution of Ancient Babylonia; German historian Hugo Winkler was the first in European science in modern times to direct attention to this."

                            Ibid., p. 306.

                            "[...] in his fundamental essay, A Course on the Common Teachings about Spiritual Illnesses, Russian psychologist V.P. Osipov, showed that based on the findings of comparative psychiatry and psychoreflexology, mass homosexuality and pederastry came from the East, primarily from the geographical ranges, where the great races bordered one another, where the chaos of mixed blood unavoidably ended up being celebrated everywhere, with the most unnatural forms of behavior, including sexual behaviors. The mixing of races leads to the mixing of values systems, with an unavoidable, subsequent loss of values.

                            Osipov emphasized: “According to the testimony of knowledgeable people, pederastry gained so much acceptance in the East that the boy-dancers (bachi) of the Middle-Asian khanates took part in processions, and Saadi and other poets praise their beauty in their verses. The bachi learned dances, songs, and wore semi-feminine clothes; they were coquettish, and knew how to arouse their clients; the wealthy considered it good form to keep bachi, even if they did not use them. Some used bachi for a lack of women, and left the unnatural way at the first opportunity; others remained pederasts forever. The bachi themselves, the majority of whom belonged to the passive type, usually left their craft at the onset of puberty, sometimes marrying and living normal lives. Some could not free themselves of the Uranian penchant, and in turn ran to the bachi for help. In large part, the bachi developed as the result of a particularly forcible sexual upbringing in a definite direction. They are professionals at sexual perversion, who are subject to and who are cultivated and bred for true homosexual lust, which is characteristic of their degenerative constitution.”

                            It is enough to turn on the television or visit a modern art salon, in order to be convinced that the characteristic look of degenerative physiognomy, in sum total with homosexualist grimaces was made into a trait of social grace; and today no discussion about a high art form can manage long without a similar entourage. Aesthetism became a parade of vestibules of homosexualism.

                            Neither in Russian folk tales, nor in the tales of other peoples affiliated with the original Indo-European cultural circle, is there a hint of sexual perversion. And in such classical Aryan religions as Hinduism and Zoroastrianism, homosexuality is considered the most grave crime, punishable by death - not only in this life - but in all subsequent embodiments. There are special, ancient Persian tractates, which describe in detail the technology for the ritual killing of sexual perverts, and bringing them to sacrifice. In the Waffen-SS, sodomists were shot.

                            The Turkish Sultan Mehmet II - who was besieging Byzantium in 1453 and turning the temples and palaces of Constantinople into a bed of smoking ruins, and carrying the Word of the Prophet Mohammed everywhere - openly kept two harems during all of this: one consisted of women of different ages, and the second was composed of boys. The given fact did not in any way contradict the “cultural” norms of Islam, and did not prevent preaching of the truths of Allah. V.P. Osipov dedicates several chapters in his remarkable book to a description of all types of sexual perversions, which flourished in Biblical times, and from which it becomes conclusively clear, that for an understanding of the “spiritual beauty” of the Old Testament, one must first acquire a textbook on criminal sexology.

                            The distinguished Italian anthropologist and psychologist, Paolo Mantegazza, declared that the genesis of homosexualism arose as a result of an anatomical physiological anomaly, expressed in the extension of the peripheral nerves of the sexual organs onto the rectum, which is included in this erogenous area. The abundance of magazines which commercialize “Martian” mechanical technology for the satisfaction of anomalous, exotic sexual inclinations, makes this this hypothesis completely reliable. What is characteristic here is that the quantity of these magazines in the major cities of Europe and America, increases in parallel with the general democratization of society and the struggle for human rights; this fits in completely with the contours of our concept, according to which, for the perception and spread of each type of ideology, a definite type of nervous system is necessary. Movements for humanism, feminism, and rights for sexual and other minorities, are in need of [a constituency] with a special type of nervous system, which functions through a corresponding massage of the anomalous peripheral nerves in the sexual organs. Democratic values, according to the level and character of agitation, more resemble the prescription of a proctologist.

                            The work of the Russian psychologist and physiologist, Grigoriy Nikolayevich Brenev is forgotten today, however, his work, Prehistoric Colored Civilization, is highly relevant in the context of the modern cultural situation. Through the prism of sexual reflex and language, this Russian scientist (formerly one of the favorite students of Pavlov), essentially exposed the correlation of the basic instinct to continue the species, with one of the main instruments of culture. This represents a revolution in science. He wrote: “The [sexual] reflex is a signaling device of bioprocesses in the past. The modern Russian reflex of the “cradles” of the White man is not broken, but overgrown, absorbing into it the world ideas of the colored contest of all its colored enemies. The Russian language therefore, is the timeless sentry of all civilizations, of all ages, and all the nervous energy of Mankind. The Russian language has seen everything and decisively, reflexively, endured everything and remembered. Language - this is the embodiment of the mental energy of a people.”

                            Comprehension and interpretation of world history, according to Brenev, in general is only possible through a comparative study of the reflexes of different races, for only then will the motives of their behavior, pursued goals, and cultural values become understandable and obvious. Brenev writes: “The modern situation in Russia can only be understood on a precise knowledge of the reflex of blood of the white and colored peoples.” For the study of the biological essence of the eternal enemies of Russia, Brenev suggested introducing a special scientific subject - “colored blood studies.” He accurately termed the spiritual condition of the modern Russian individual, overgrown by the unnatural reflexes of colored neighbors, as a “colonized psyche.” He stated: “In modern experimental Russia, there is a ‘switch’ reflex everywhere, and from there, an ocean of Russian torments, blood, and tears.”

                            According to his conception, the sound-symbol of a language serves its kind as a “radio apparatus”, and the unconditional reflex of blood of the individual serves as the receiving antenna. Language all the while implements the corrective and tuning of the blood reflex, and simultaneously serves as an indicator of bioprocesses. All this is easily observed in daily speech. Thus, the vernacular expression, “God marks a scoundrel”, again testifies about the physical marks on a degenerate, like for example, in the case of the founder [Gorbachev] of “Perestroika.” The expression “to play a dirty trick” exposes the essence of ritual sodomy, practiced by some non-white peoples, something known from the Old Testament. The phrase “to hold [someone] in a black body” [to work someone to the bone], testifies to the age-old scornful attitude of white people toward blacks.

                            In this regard, G.N. Brenev wrote: “The white reflex has never recognized the colored races as equal, and never will, since blood-mixing reflexively poisons the psyche.” The collision of different blood lowers the moral worth of the White race, and physically leads to degeneracy, and departure to the oblivion of mongrels. It is the old demand of the Colored International world.” Russian scientist V.P. Osipov tirelessly emphasized: “Without exception, all mental acts develop by way of reflex.” This means that racially foreign and also openly perverted, degenerate ideas will always render a negative influence on the development of natural reflexes in the bosom of the predominant race. A man, the brain of whom is constructed for the perception of Duerer’s paintings, will always experience physiological discomfort at the sight of a painting by Shagal [sic].

                            Ibid., p. 324, 325.


                            To: evola_as_he_is@yahoogroups.com
                            From: tlefranc10@...
                            Date: Mon, 1 Apr 2013 21:47:38 +0000
                            Subject: [evola_as_he_is] Re: Evola's view on sexual inversion

                             


                            Burton also wrote an book on the Jew, the Gypsy and Islam (http://archive.org/details/TheJewTheGypsyAndElIslam).

                            Here are three interesting quotes from the chapter "Opinion of the Jew in England", which are indirectly connected to the subject of sexual inversion:

                            "Those familiar with the annals of old families in England are aware of the extent to which they have been mixed with Jewish blood, even from the days when religious prejudice is mistakenly represented to have been most malign. Indeed, of late centuries our nation has never prided itself, like the Portuguese and the Iberians generally, in preserving its blood "pure and free from taint of Jew and Infidel." The cross perpetually reappears in outward form as well as in mental quality. Here and there an old country house produces a scion which to all appearance is more Jewish than the Jews themselves. A peculiar characteristic of the blood is an extreme fondness for show, for colour, for splendour and magnificence in general. The rich Jew must display his wealth; like the Parsee, he makes and spends whilst his rivals the Greek and the Armenian make and hoard."

                            "The Jew of popular English fiction is no longer Moshesh, a wretch who believes in one God and in Shent-per-Shent as his profit, whose eyes, unlike those of Banquo, are brimming full with "speculation." The Fagin of young Dickens only a quarter of a century ago has now become the "gentle Jew Riah" of old Dickens, a being remarkable for resignation and quiet dignity, a living reproach to the Christian heathenry that dwells about him. The great feminine actresses of the world, we are told by a charming authoress, are all Jewesses."

                            "He cannot mistake their physical cowardice, but he remembers that the Jewish officers, once so numerous in the French army, were as brave as their Christian brethren; and again he recognizes the fact that lying and cowardice long continue to be the effects of oppression. He smiles at their intense love of public amusements, and their excessive fondness for display, evinced by tawdry finery and mosaic gold."

                            Show message history
                            --- In evola_as_he_is@yahoogroups.com, "G. van der Heide" <g.vdheide@...> wrote:
                            >
                            >
                            > 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 can't be opened on the cache page.
                            > http://web.archive.org/web/20070507122004/http://www.jrbooksonline.com/DOCs/PartA_al-islam.doc
                            > http://web.archive.org/web/20070415053035/http://www.jrbooksonline.com/DOCs/PartB_woman.doc
                            > http://web.archive.org/web/20070415054248/http://www.jrbooksonline.com/DOCs/PartC_pornography.doc
                            >
                            > To: evola_as_he_is@yahoogroups.com
                            > From: evola_as_he_is@...
                            > Date: Sat, 2 Jun 2012 11:06:43 +0000
                            > Subject: [evola_as_he_is] Re: Evola's view on sexual inversion
                            >
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                            > Don't worry about typos - we can't afford to hire a secretary anymore than you can.
                            >
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                            >
                            > One of our collaborators has just unearthed a book which we started to devour a few years ago online, and we could not finish, since our computer broke down and we were never able to find again the address of the website in question, nor to track it by keywords. It is a scholarly study on Eastern sexuality, the only one, to our knowledge, no one interested in this particular subject and in the more general question of the Asianisation of Europe can afford to bypass.
                            >
                            >
                            >
                            > It is available at http://webcache.googleusercontent.com/search?q=cache:http://www.jrbooksonline.com/eastern_sexology.htm (it can only be accessed through a cache)
                            >
                            >
                            >
                            > --- In evola_as_he_is@yahoogroups.com, Parapine Emmanuel <emmanuelparapine@> wrote:
                            >
                            > >
                            >
                            > > 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 not been vigilant enough - I'm deeply sorry). Evola does not "remain" that pederasty in ancient Greece ultimately became carnal, but REMINDS Â it.
                            >
                            > >
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                            > > And I did not talk about "the third chapter l'arco e la claca" but about the third chapter OF "L'arco e la clava", "The third sex".
                            >
                            > >
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                            > >
                            >
                            > > ________________________________
                            >
                            > > From: Evola <evola_as_he_is@>
                            >
                            > > To: evola_as_he_is@yahoogroups.com
                            >
                            > > Sent: Friday, June 1, 2012 8:34 PM
                            >
                            > > Subject: [evola_as_he_is] Re: Evola's view on sexual inversion
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                            > > Â
                            >
                            > > '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.
                            >
                            > >
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                            > > 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.
                            >
                            > >
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                            > > 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:
                            >
                            > > >
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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 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.
                            >
                            > > >
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                            > > > In "Metaphysics of sex", he begins by reminding Plato's distinction between :
                            >
                            > > >
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                            > > > - „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.
                            >
                            > > >
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                            > > > 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."
                            >
                            > > >
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                            > > > 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".
                            >
                            > > >
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                            > > > 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".
                            >
                            > > >
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                            > > > 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
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                            > > a repression.
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                          • Evola
                            Apart from the first paragraph, most of these quotations deal with what has been hinted at here and there in this forum (for any technical inquiry, please
                            Message 13 of 19 , Aug 19, 2013
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                              Apart from the first paragraph, most of these quotations deal with what has been hinted at here and there in this forum (for any technical inquiry, please email us, but we are afraid that there is not much that can be done to make things easier ; there hasn't been any significant technical improvement to http://groups.yahoo.com/ since it was launched in the late 1990's ; if ever some were made in a near future, let us wish that they would not be made along the same lines as those that have been brought to their mailbox, which, like google's, is becoming less and less navigable with each update)

                              So most of them deal with issues that have been raised in this group, cross-checking, extending and deepening the material which has already been provided. Most of the authors' books whose research and findings are used in `Raciology' have not been translated into English yet. The prevailing lewdness in the ancient civilisations of the Near East is well-known to the students of those civilisations ; the customs of `Equatorial races' have been studied by anthropologists in the `West', but, to our knowledge, those studies deal generally with social attitudes rather than with sexual behaviour ; now, traditional sexual practices peculiar to tribes belonging to the Mongoloid race remain completely unknown to the `West', while they have been studied by Russian, Korean, Japanese scholars, whose work, still to our knowledge, has not been translated. Speaking of translation, from what we know, the English translation of `Raciology' is satisfactory, and, in any case, the translator is certainly not responsible for the short-cuts the author tends to take. For example, there is hardly any logical connection between the first and the second sentence in the following passage : "Among Mongoloid tribes of north eastern Eurasia, the customs of guest marriage and "renting" of wives is highly widespread. A podium with an essential, vertical pole, designated for whirling around in a dance by unclothed dancing girls, has today become the attribute of any strip-tease club; but for some reason, today they are solidly associated with the European system of values. In point of fact, this traces back to elements of the Asiatic temple prostitution of Ancient Babylonia." So the reader is left with filling the gaps : a common feature of Canaanite worship and of the syncretistic Israelite cult on "high places" and shrines was the erection of Asherah's (wooden) poles, the Northwest Semitic goddess, who was precisely worshipped by those who were involved in prostitution, and whose image was precisely carved like a pole ; these "high places" and shrines were prostitution places (https://www.ministrymagazine.org/archive/2003/08/entertainment-as-worship-old-testament-trends.html), and the implication, here, is that the vertical pole around which unclothed female dancers whirl in night-clubs is a modern equivalent of that pole.

                              Particularly interesting is the concept, "according to which, for the perception and spread of each type of ideology, a definite type of nervous system is necessary," and so are the findings of P. Mantegazza.

                              Reservations have to be made about the statement that there is no hint at sexual perversion in Russian folk tales (for example, `sadomasochistic games do feature in some Russian folk-tales", in which the woman is presented as dominant ; Gender and Sexuality in Russian Civilisation, p. 272) , after all, as Avdeyev knows, Russia is located in those "geographical ranges, where the great races bordered one another, where the chaos of mixed blood unavoidably ended up being celebrated everywhere."

                              Finally, the first paragraph requires some comments. The "many monsters of manifold forms" which Lucretius refers to in On The Nature of things were produced, according to him, in ages past, and did no longer exist when he wrote about them. How remote, he does not say. It is worth noting that rock and wall paintings of the Ice age, when the continent that was to be called European in relatively recent times was still populated with non Indo-European peoples, "shows men as flat and black tadpoles, with a double tail instead of hands and feet, faceless. When a human face appears, it is almost always a bestial, demonic, gruesome, mask, so monstrous that it would have made Vinci or Goya envious." (Atlantide-Europe : le mystère de l'Occident, p. 144) It is precisely in the Ice age that, according to some scholars, a peculiar sexual practice, to be later rather widespread in the Near East, and rather popular in Oceania and in the Far-East, appeared, or, at least, was first depicted on wall paintings (see Bestiality and Zoophilia : Sexual Relations with Animals ; most chapters are available at google.books, when using IE).


                              Show message history
                              --- In evola_as_he_is@yahoogroups.com, "G. van der Heide" <g.vdheide@...> wrote:
                              >
                              > "The great Roman philosopher, Titus Lucretius Carus (99-55 B.C.), wrote: "In her stresses, the Earth produced a multitude of monsters, of strange and monstrous forms: they were androgenous, dual-sex, and belonging to neither one sex; some were legless, devoid of a mouth, faceless, and blind beings; there were also monsters that were so bent, that they were not in a condition to walk about at will." Yes, this is an allegory, but modern mass orgies of homosexuals, transvestites, and other perverts, "belonging to neither one sex" are today a fact of our public life; and the birth of infants with tail appendages, animal ears, excessively hairy faces, and similar biological atavisms, from time to time, in various parts of the world, are a biological fact."
                              >
                              > Avdeyev, V. (2007). Raciology : the science of the hereditary traits of peoples, p. 291.
                              >
                              > "Russian psychologist V.P. Osipov correlated the findings of reflexology with vast cultural historical material, and came to the conclusion that mass homosexuality as a social-biological phenomenon had its origin exclusively in the East. Ancient Europe had no notions about it. Another Russian scientist, ethologist O.V. Mil'chevskiy, certified that the custom of castration originated in the harems of Ethiopia and Libya, as a result of the hatred and jealousy of husbands toward male guards, then spread further into Egypt, Judea, and Assyria. All exotic forms of lewdness, in Mil'chevskiy's opinion, also had their primary, initial origin among the southern equatorial races; for a long time, they were completely unknown among the White cultures of the peoples of Europe. Without exception, the lofty, almost God-like attitude toward virgin girls exists in the mythology of all peoples, which belong to an Indo-European cultural circle, which was formed on the biological foundation of the Nordic race. At the same time, among the Negroes of Equatorial Africa, to this day a custom exists, whereby the high priest of the tribe uses a stone knife to publicly cut away the virginity of girls who have barely achieved sexual puberty. Virginity is an impermissible burden for tribes, which by tradition practice orgiastic cults. Among Mongoloid tribes of north eastern Eurasia, the customs of guest marriage and "renting" of wives is highly widespread. A podium with an essential, vertical pole, designated for whirling around in a dance by unclothed dancing girls, has today become the attribute of any strip-tease club; but for some reason, today they are solidly associated with the European system of values. In point of fact, this traces back to elements of the Asiatic temple prostitution of Ancient Babylonia; German historian Hugo Winkler was the first in European science in modern times to direct attention to this."
                              >
                              > Ibid., p. 306.
                              >
                              > "[...] in his fundamental essay, A Course on the Common Teachings about Spiritual Illnesses, Russian psychologist V.P. Osipov, showed that based on the findings of comparative psychiatry and psychoreflexology, mass homosexuality and pederastry came from the East, primarily from the geographical ranges, where the great races bordered one another, where the chaos of mixed blood unavoidably ended up being celebrated everywhere, with the most unnatural forms of behavior, including sexual behaviors. The mixing of races leads to the mixing of values systems, with an unavoidable, subsequent loss of values.
                              >
                              > Osipov emphasized: "According to the testimony of knowledgeable people, pederastry gained so much acceptance in the East that the boy-dancers (bachi) of the Middle-Asian khanates took part in processions, and Saadi and other poets praise their beauty in their verses. The bachi learned dances, songs, and wore semi-feminine clothes; they were coquettish, and knew how to arouse their clients; the wealthy considered it good form to keep bachi, even if they did not use them. Some used bachi for a lack of women, and left the unnatural way at the first opportunity; others remained pederasts forever. The bachi themselves, the majority of whom belonged to the passive type, usually left their craft at the onset of puberty, sometimes marrying and living normal lives. Some could not free themselves of the Uranian penchant, and in turn ran to the bachi for help. In large part, the bachi developed as the result of a particularly forcible sexual upbringing in a definite direction. They are professionals at sexual perversion, who are subject to and who are cultivated and bred for true homosexual lust, which is characteristic of their degenerative constitution."
                              >
                              > It is enough to turn on the television or visit a modern art salon, in order to be convinced that the characteristic look of degenerative physiognomy, in sum total with homosexualist grimaces was made into a trait of social grace; and today no discussion about a high art form can manage long without a similar entourage. Aesthetism became a parade of vestibules of homosexualism.
                              >
                              > Neither in Russian folk tales, nor in the tales of other peoples affiliated with the original Indo-European cultural circle, is there a hint of sexual perversion. And in such classical Aryan religions as Hinduism and Zoroastrianism, homosexuality is considered the most grave crime, punishable by death - not only in this life - but in all subsequent embodiments. There are special, ancient Persian tractates, which describe in detail the technology for the ritual killing of sexual perverts, and bringing them to sacrifice. In the Waffen-SS, sodomists were shot.
                              >
                              > The Turkish Sultan Mehmet II - who was besieging Byzantium in 1453 and turning the temples and palaces of Constantinople into a bed of smoking ruins, and carrying the Word of the Prophet Mohammed everywhere - openly kept two harems during all of this: one consisted of women of different ages, and the second was composed of boys. The given fact did not in any way contradict the "cultural" norms of Islam, and did not prevent preaching of the truths of Allah. V.P. Osipov dedicates several chapters in his remarkable book to a description of all types of sexual perversions, which flourished in Biblical times, and from which it becomes conclusively clear, that for an understanding of the "spiritual beauty" of the Old Testament, one must first acquire a textbook on criminal sexology.
                              >
                              > The distinguished Italian anthropologist and psychologist, Paolo Mantegazza, declared that the genesis of homosexualism arose as a result of an anatomical physiological anomaly, expressed in the extension of the peripheral nerves of the sexual organs onto the rectum, which is included in this erogenous area. The abundance of magazines which commercialize "Martian" mechanical technology for the satisfaction of anomalous, exotic sexual inclinations, makes this this hypothesis completely reliable. What is characteristic here is that the quantity of these magazines in the major cities of Europe and America, increases in parallel with the general democratization of society and the struggle for human rights; this fits in completely with the contours of our concept, according to which, for the perception and spread of each type of ideology, a definite type of nervous system is necessary. Movements for humanism, feminism, and rights for sexual and other minorities, are in need of [a constituency] with a special type of nervous system, which functions through a corresponding massage of the anomalous peripheral nerves in the sexual organs. Democratic values, according to the level and character of agitation, more resemble the prescription of a proctologist.
                              >
                              > The work of the Russian psychologist and physiologist, Grigoriy Nikolayevich Brenev is forgotten today, however, his work, Prehistoric Colored Civilization, is highly relevant in the context of the modern cultural situation. Through the prism of sexual reflex and language, this Russian scientist (formerly one of the favorite students of Pavlov), essentially exposed the correlation of the basic instinct to continue the species, with one of the main instruments of culture. This represents a revolution in science. He wrote: "The [sexual] reflex is a signaling device of bioprocesses in the past. The modern Russian reflex of the "cradles" of the White man is not broken, but overgrown, absorbing into it the world ideas of the colored contest of all its colored enemies. The Russian language therefore, is the timeless sentry of all civilizations, of all ages, and all the nervous energy of Mankind. The Russian language has seen everything and decisively, reflexively, endured everything and remembered. Language - this is the embodiment of the mental energy of a people."
                              >
                              > Comprehension and interpretation of world history, according to Brenev, in general is only possible through a comparative study of the reflexes of different races, for only then will the motives of their behavior, pursued goals, and cultural values become understandable and obvious. Brenev writes: "The modern situation in Russia can only be understood on a precise knowledge of the reflex of blood of the white and colored peoples." For the study of the biological essence of the eternal enemies of Russia, Brenev suggested introducing a special scientific subject - "colored blood studies." He accurately termed the spiritual condition of the modern Russian individual, overgrown by the unnatural reflexes of colored neighbors, as a "colonized psyche." He stated: "In modern experimental Russia, there is a `switch' reflex everywhere, and from there, an ocean of Russian torments, blood, and tears."
                              >
                              > According to his conception, the sound-symbol of a language serves its kind as a "radio apparatus", and the unconditional reflex of blood of the individual serves as the receiving antenna. Language all the while implements the corrective and tuning of the blood reflex, and simultaneously serves as an indicator of bioprocesses. All this is easily observed in daily speech. Thus, the vernacular expression, "God marks a scoundrel", again testifies about the physical marks on a degenerate, like for example, in the case of the founder [Gorbachev] of "Perestroika." The expression "to play a dirty trick" exposes the essence of ritual sodomy, practiced by some non-white peoples, something known from the Old Testament. The phrase "to hold [someone] in a black body" [to work someone to the bone], testifies to the age-old scornful attitude of white people toward blacks.
                              >
                              > In this regard, G.N. Brenev wrote: "The white reflex has never recognized the colored races as equal, and never will, since blood-mixing reflexively poisons the psyche." The collision of different blood lowers the moral worth of the White race, and physically leads to degeneracy, and departure to the oblivion of mongrels. It is the old demand of the Colored International world." Russian scientist V.P. Osipov tirelessly emphasized: "Without exception, all mental acts develop by way of reflex." This means that racially foreign and also openly perverted, degenerate ideas will always render a negative influence on the development of natural reflexes in the bosom of the predominant race. A man, the brain of whom is constructed for the perception of Duerer's paintings, will always experience physiological discomfort at the sight of a painting by Shagal [sic].
                              >
                              > Ibid., p. 324, 325.
                              >
                              > To: evola_as_he_is@yahoogroups.com
                              > From: tlefranc10@...
                              > Date: Mon, 1 Apr 2013 21:47:38 +0000
                              > Subject: [evola_as_he_is] Re: Evola's view on sexual inversion
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                              > Burton also wrote an book on the Jew, the Gypsy and Islam (http://archive.org/details/TheJewTheGypsyAndElIslam).
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                              > Here are three interesting quotes from the chapter "Opinion of the Jew in England", which are indirectly connected to the subject of sexual inversion:
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                              > "Those familiar with the annals of old families in England are aware of the extent to which they have been mixed with Jewish blood, even from the days when religious prejudice is mistakenly represented to have been most malign. Indeed, of late centuries our nation has never prided itself, like the Portuguese and the Iberians generally, in preserving its blood "pure and free from taint of Jew and Infidel." The cross perpetually reappears in outward form as well as in mental quality. Here and there an old country house produces a scion which to all appearance is more Jewish than the Jews themselves. A peculiar characteristic of the blood is an extreme fondness for show, for colour, for splendour and magnificence in general. The rich Jew must display his wealth; like the Parsee, he makes and spends whilst his rivals the Greek and the Armenian make and hoard."
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                              > "The Jew of popular English fiction is no longer Moshesh, a wretch who believes in one God and in Shent-per-Shent as his profit, whose eyes, unlike those of Banquo, are brimming full with "speculation." The Fagin of young Dickens only a quarter of a century ago has now become the "gentle Jew Riah" of old Dickens, a being remarkable for resignation and quiet dignity, a living reproach to the Christian heathenry that dwells about him. The great feminine actresses of the world, we are told by a charming authoress, are all Jewesses."
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                              > "He cannot mistake their physical cowardice, but he remembers that the Jewish officers, once so numerous in the French army, were as brave as their Christian brethren; and again he recognizes the fact that lying and cowardice long continue to be the effects of oppression. He smiles at their intense love of public amusements, and their excessive fondness for display, evinced by tawdry finery and mosaic gold."
                              >
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                              >
                              > --- In evola_as_he_is@yahoogroups.com, "G. van der Heide" <g.vdheide@> wrote:
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                              >
                              > > Here's the mainpage on Burton's work:
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                              > > http://web.archive.org/web/20110127120641/http://jrbooksonline.com/burton.htm
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                              > >
                              >
                              > > And these are the parts from the book that can't be opened on the cache page.
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                              > > http://web.archive.org/web/20070507122004/http://www.jrbooksonline.com/DOCs/PartA_al-islam.doc
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                              > > http://web.archive.org/web/20070415053035/http://www.jrbooksonline.com/DOCs/PartB_woman.doc
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                              > > http://web.archive.org/web/20070415054248/http://www.jrbooksonline.com/DOCs/PartC_pornography.doc
                              >
                              > >
                              >
                              > > To: evola_as_he_is@yahoogroups.com
                              >
                              > > From: evola_as_he_is@
                              >
                              > > Date: Sat, 2 Jun 2012 11:06:43 +0000
                              >
                              > > Subject: [evola_as_he_is] Re: Evola's view on sexual inversion
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                              > > Don't worry about typos - we can't afford to hire a secretary anymore than you can.
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                              > > One of our collaborators has just unearthed a book which we started to devour a few years ago online, and we could not finish, since our computer broke down and we were never able to find again the address of the website in question, nor to track it by keywords. It is a scholarly study on Eastern sexuality, the only one, to our knowledge, no one interested in this particular subject and in the more general question of the Asianisation of Europe can afford to bypass.
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                              > > It is available at http://webcache.googleusercontent.com/search?q=cache:http://www.jrbooksonline.com/eastern_sexology.htm (it can only be accessed through a cache)
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                              >
                              > > --- In evola_as_he_is@yahoogroups.com, Parapine Emmanuel <emmanuelparapine@> wrote:
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                              > > > Thank you for the clarifications !
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                              > > > I have nothing more to add but I would want to correct some terrible mistakes of my previous message (my proofreading has not been vigilant enough - I'm deeply sorry). Evola does not "remain" that pederasty in ancient Greece ultimately became carnal, but REMINDS Â it.
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                              > > > And I did not talk about "the third chapter l'arco e la claca" but about the third chapter OF "L'arco e la clava", "The third sex".
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                              > > > ________________________________
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                              > > > From: Evola <evola_as_he_is@>
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                              > > > To: evola_as_he_is@yahoogroups.com
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                              > >
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                              > > > Sent: Friday, June 1, 2012 8:34 PM
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                              > > > 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.
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                              > > > `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",
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                              > > > in short, that which is due to "constitutional mutations", and not to that, far less widespread, which has an inborn character, is consistent.
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                              > > > 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.
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                              > > > 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
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                              > > > 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
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                              > > > traditional patriarchal spiritual, political, and social system and world-view, after "2000" years of Judeo-Christianity.
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                              > > > --- In evola_as_he_is@yahoogroups.com, "emmanuelparapine" <emmanuelparapine@> wrote:
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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 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.
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                              > > > > In "Metaphysics of sex", he begins by reminding Plato's distinction between :
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                              > > > > - „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".
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                              > > > > - 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.
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                              > > > > 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."
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                              > > > > 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".
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                              > > > > 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
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                              > > > deviation caused by a „displacement of eros".
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                              > > > > 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.
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                              > > > >
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                              > > > > 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
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                            • G. van der Heide
                              That the so-called sexual revolution of the 1960 s came second is no news. http://en.wikipedia.org/wiki/Sexual_revolution#Overview features a reference that
                              Message 14 of 19 , Jan 5, 2014
                              • 0 Attachment
                                That the so-called sexual revolution of the 1960's came "second" is no news. http://en.wikipedia.org/wiki/Sexual_revolution#Overview features a reference that brings back the usage of that particular phrase to the late 1910's ("The term "Sexual Revolution" has been used at least since the late 1910s."). Just a question of origins.


                                To: evola_as_he_is@yahoogroups.com
                                From: evola_as_he_is@...
                                Date: Mon, 19 Aug 2013 12:40:11 +0000
                                Subject: [evola_as_he_is] Re: Evola's view on sexual inversion

                                 
                                Apart from the first paragraph, most of these quotations deal with what has been hinted at here and there in this forum (for any technical inquiry, please email us, but we are afraid that there is not much that can be done to make things easier ; there hasn't been any significant technical improvement to http://groups.yahoo.com/ since it was launched in the late 1990's ; if ever some were made in a near future, let us wish that they would not be made along the same lines as those that have been brought to their mailbox, which, like google's, is becoming less and less navigable with each update)

                                So most of them deal with issues that have been raised in this group, cross-checking, extending and deepening the material which has already been provided. Most of the authors' books whose research and findings are used in `Raciology' have not been translated into English yet. The prevailing lewdness in the ancient civilisations of the Near East is well-known to the students of those civilisations ; the customs of `Equatorial races' have been studied by anthropologists in the `West', but, to our knowledge, those studies deal generally with social attitudes rather than with sexual behaviour ; now, traditional sexual practices peculiar to tribes belonging to the Mongoloid race remain completely unknown to the `West', while they have been studied by Russian, Korean, Japanese scholars, whose work, still to our knowledge, has not been translated. Speaking of translation, from what we know, the English translation of `Raciology' is satisfactory, and, in any case, the translator is certainly not responsible for the short-cuts the author tends to take. For example, there is hardly any logical connection between the first and the second sentence in the following passage : "Among Mongoloid tribes of north eastern Eurasia, the customs of guest marriage and "renting" of wives is highly widespread. A podium with an essential, vertical pole, designated for whirling around in a dance by unclothed dancing girls, has today become the attribute of any strip-tease club; but for some reason, today they are solidly associated with the European system of values. In point of fact, this traces back to elements of the Asiatic temple prostitution of Ancient Babylonia." So the reader is left with filling the gaps : a common feature of Canaanite worship and of the syncretistic Israelite cult on "high places" and shrines was the erection of Asherah's (wooden) poles, the Northwest Semitic goddess, who was precisely worshipped by those who were involved in prostitution, and whose image was precisely carved like a pole ; these "high places" and shrines were prostitution places (https://www.ministrymagazine.org/archive/2003/08/entertainment-as-worship-old-testament-trends.html), and the implication, here, is that the vertical pole around which unclothed female dancers whirl in night-clubs is a modern equivalent of that pole.

                                Particularly interesting is the concept, "according to which, for the perception and spread of each type of ideology, a definite type of nervous system is necessary," and so are the findings of P. Mantegazza.

                                Reservations have to be made about the statement that there is no hint at sexual perversion in Russian folk tales (for example, `sadomasochistic games do feature in some Russian folk-tales", in which the woman is presented as dominant ; Gender and Sexuality in Russian Civilisation, p. 272) , after all, as Avdeyev knows, Russia is located in those "geographical ranges, where the great races bordered one another, where the chaos of mixed blood unavoidably ended up being celebrated everywhere."

                                Finally, the first paragraph requires some comments. The "many monsters of manifold forms" which Lucretius refers to in On The Nature of things were produced, according to him, in ages past, and did no longer exist when he wrote about them. How remote, he does not say. It is worth noting that rock and wall paintings of the Ice age, when the continent that was to be called European in relatively recent times was still populated with non Indo-European peoples, "shows men as flat and black tadpoles, with a double tail instead of hands and feet, faceless. When a human face appears, it is almost always a bestial, demonic, gruesome, mask, so monstrous that it would have made Vinci or Goya envious." (Atlantide-Europe : le mystère de l'Occident, p. 144) It is precisely in the Ice age that, according to some scholars, a peculiar sexual practice, to be later rather widespread in the Near East, and rather popular in Oceania and in the Far-East, appeared, or, at least, was first depicted on wall paintings (see Bestiality and Zoophilia : Sexual Relations with Animals ; most chapters are available at google.books, when using IE).

                                Show message history
                                --- In evola_as_he_is@yahoogroups.com, "G. van der Heide" <g.vdheide@...> wrote:
                                >
                                > "The great Roman philosopher, Titus Lucretius Carus (99-55 B.C.), wrote: "In her stresses, the Earth produced a multitude of monsters, of strange and monstrous forms: they were androgenous, dual-sex, and belonging to neither one sex; some were legless, devoid of a mouth, faceless, and blind beings; there were also monsters that were so bent, that they were not in a condition to walk about at will." Yes, this is an allegory, but modern mass orgies of homosexuals, transvestites, and other perverts, "belonging to neither one sex" are today a fact of our public life; and the birth of infants with tail appendages, animal ears, excessively hairy faces, and similar biological atavisms, from time to time, in various parts of the world, are a biological fact."
                                >
                                > Avdeyev, V. (2007). Raciology : the science of the hereditary traits of peoples, p. 291.
                                >
                                > "Russian psychologist V.P. Osipov correlated the findings of reflexology with vast cultural historical material, and came to the conclusion that mass homosexuality as a social-biological phenomenon had its origin exclusively in the East. Ancient Europe had no notions about it. Another Russian scientist, ethologist O.V. Mil'chevskiy, certified that the custom of castration originated in the harems of Ethiopia and Libya, as a result of the hatred and jealousy of husbands toward male guards, then spread further into Egypt, Judea, and Assyria. All exotic forms of lewdness, in Mil'chevskiy's opinion, also had their primary, initial origin among the southern equatorial races; for a long time, they were completely unknown among the White cultures of the peoples of Europe. Without exception, the lofty, almost God-like attitude toward virgin girls exists in the mythology of all peoples, which belong to an Indo-European cultural circle, which was formed on the biological foundation of the Nordic race. At the same time, among the Negroes of Equatorial Africa, to this day a custom exists, whereby the high priest of the tribe uses a stone knife to publicly cut away the virginity of girls who have barely achieved sexual puberty. Virginity is an impermissible burden for tribes, which by tradition practice orgiastic cults. Among Mongoloid tribes of north eastern Eurasia, the customs of guest marriage and "renting" of wives is highly widespread. A podium with an essential, vertical pole, designated for whirling around in a dance by unclothed dancing girls, has today become the attribute of any strip-tease club; but for some reason, today they are solidly associated with the European system of values. In point of fact, this traces back to elements of the Asiatic temple prostitution of Ancient Babylonia; German historian Hugo Winkler was the first in European science in modern times to direct attention to this."
                                >
                                > Ibid., p. 306.
                                >
                                > "[...] in his fundamental essay, A Course on the Common Teachings about Spiritual Illnesses, Russian psychologist V.P. Osipov, showed that based on the findings of comparative psychiatry and psychoreflexology, mass homosexuality and pederastry came from the East, primarily from the geographical ranges, where the great races bordered one another, where the chaos of mixed blood unavoidably ended up being celebrated everywhere, with the most unnatural forms of behavior, including sexual behaviors. The mixing of races leads to the mixing of values systems, with an unavoidable, subsequent loss of values.
                                >
                                > Osipov emphasized: "According to the testimony of knowledgeable people, pederastry gained so much acceptance in the East that the boy-dancers (bachi) of the Middle-Asian khanates took part in processions, and Saadi and other poets praise their beauty in their verses. The bachi learned dances, songs, and wore semi-feminine clothes; they were coquettish, and knew how to arouse their clients; the wealthy considered it good form to keep bachi, even if they did not use them. Some used bachi for a lack of women, and left the unnatural way at the first opportunity; others remained pederasts forever. The bachi themselves, the majority of whom belonged to the passive type, usually left their craft at the onset of puberty, sometimes marrying and living normal lives. Some could not free themselves of the Uranian penchant, and in turn ran to the bachi for help. In large part, the bachi developed as the result of a particularly forcible sexual upbringing in a definite direction. They are professionals at sexual perversion, who are subject to and who are cultivated and bred for true homosexual lust, which is characteristic of their degenerative constitution."
                                >
                                > It is enough to turn on the television or visit a modern art salon, in order to be convinced that the characteristic look of degenerative physiognomy, in sum total with homosexualist grimaces was made into a trait of social grace; and today no discussion about a high art form can manage long without a similar entourage. Aesthetism became a parade of vestibules of homosexualism.
                                >
                                > Neither in Russian folk tales, nor in the tales of other peoples affiliated with the original Indo-European cultural circle, is there a hint of sexual perversion. And in such classical Aryan religions as Hinduism and Zoroastrianism, homosexuality is considered the most grave crime, punishable by death - not only in this life - but in all subsequent embodiments. There are special, ancient Persian tractates, which describe in detail the technology for the ritual killing of sexual perverts, and bringing them to sacrifice. In the Waffen-SS, sodomists were shot.
                                >
                                > The Turkish Sultan Mehmet II - who was besieging Byzantium in 1453 and turning the temples and palaces of Constantinople into a bed of smoking ruins, and carrying the Word of the Prophet Mohammed everywhere - openly kept two harems during all of this: one consisted of women of different ages, and the second was composed of boys. The given fact did not in any way contradict the "cultural" norms of Islam, and did not prevent preaching of the truths of Allah. V.P. Osipov dedicates several chapters in his remarkable book to a description of all types of sexual perversions, which flourished in Biblical times, and from which it becomes conclusively clear, that for an understanding of the "spiritual beauty" of the Old Testament, one must first acquire a textbook on criminal sexology.
                                >
                                > The distinguished Italian anthropologist and psychologist, Paolo Mantegazza, declared that the genesis of homosexualism arose as a result of an anatomical physiological anomaly, expressed in the extension of the peripheral nerves of the sexual organs onto the rectum, which is included in this erogenous area. The abundance of magazines which commercialize "Martian" mechanical technology for the satisfaction of anomalous, exotic sexual inclinations, makes this this hypothesis completely reliable. What is characteristic here is that the quantity of these magazines in the major cities of Europe and America, increases in parallel with the general democratization of society and the struggle for human rights; this fits in completely with the contours of our concept, according to which, for the perception and spread of each type of ideology, a definite type of nervous system is necessary. Movements for humanism, feminism, and rights for sexual and other minorities, are in need of [a constituency] with a special type of nervous system, which functions through a corresponding massage of the anomalous peripheral nerves in the sexual organs. Democratic values, according to the level and character of agitation, more resemble the prescription of a proctologist.
                                >
                                > The work of the Russian psychologist and physiologist, Grigoriy Nikolayevich Brenev is forgotten today, however, his work, Prehistoric Colored Civilization, is highly relevant in the context of the modern cultural situation. Through the prism of sexual reflex and language, this Russian scientist (formerly one of the favorite students of Pavlov), essentially exposed the correlation of the basic instinct to continue the species, with one of the main instruments of culture. This represents a revolution in science. He wrote: "The [sexual] reflex is a signaling device of bioprocesses in the past. The modern Russian reflex of the "cradles" of the White man is not broken, but overgrown, absorbing into it the world ideas of the colored contest of all its colored enemies. The Russian language therefore, is the timeless sentry of all civilizations, of all ages, and all the nervous energy of Mankind. The Russian language has seen everything and decisively, reflexively, endured everything and remembered. Language - this is the embodiment of the mental energy of a people."
                                >
                                > Comprehension and interpretation of world history, according to Brenev, in general is only possible through a comparative study of the reflexes of different races, for only then will the motives of their behavior, pursued goals, and cultural values become understandable and obvious. Brenev writes: "The modern situation in Russia can only be understood on a precise knowledge of the reflex of blood of the white and colored peoples." For the study of the biological essence of the eternal enemies of Russia, Brenev suggested introducing a special scientific subject - "colored blood studies." He accurately termed the spiritual condition of the modern Russian individual, overgrown by the unnatural reflexes of colored neighbors, as a "colonized psyche." He stated: "In modern experimental Russia, there is a `switch' reflex everywhere, and from there, an ocean of Russian torments, blood, and tears."
                                >
                                > According to his conception, the sound-symbol of a language serves its kind as a "radio apparatus", and the unconditional reflex of blood of the individual serves as the receiving antenna. Language all the while implements the corrective and tuning of the blood reflex, and simultaneously serves as an indicator of bioprocesses. All this is easily observed in daily speech. Thus, the vernacular expression, "God marks a scoundrel", again testifies about the physical marks on a degenerate, like for example, in the case of the founder [Gorbachev] of "Perestroika." The expression "to play a dirty trick" exposes the essence of ritual sodomy, practiced by some non-white peoples, something known from the Old Testament. The phrase "to hold [someone] in a black body" [to work someone to the bone], testifies to the age-old scornful attitude of white people toward blacks.
                                >
                                > In this regard, G.N. Brenev wrote: "The white reflex has never recognized the colored races as equal, and never will, since blood-mixing reflexively poisons the psyche." The collision of different blood lowers the moral worth of the White race, and physically leads to degeneracy, and departure to the oblivion of mongrels. It is the old demand of the Colored International world." Russian scientist V.P. Osipov tirelessly emphasized: "Without exception, all mental acts develop by way of reflex." This means that racially foreign and also openly perverted, degenerate ideas will always render a negative influence on the development of natural reflexes in the bosom of the predominant race. A man, the brain of whom is constructed for the perception of Duerer's paintings, will always experience physiological discomfort at the sight of a painting by Shagal [sic].
                                >
                                > Ibid., p. 324, 325.
                                >
                                > To: evola_as_he_is@yahoogroups.com
                                > From: tlefranc10@...
                                > Date: Mon, 1 Apr 2013 21:47:38 +0000
                                > Subject: [evola_as_he_is] Re: Evola's view on sexual inversion
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                                > Burton also wrote an book on the Jew, the Gypsy and Islam (http://archive.org/details/TheJewTheGypsyAndElIslam).
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                                >
                                > Here are three interesting quotes from the chapter "Opinion of the Jew in England", which are indirectly connected to the subject of sexual inversion:
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                                > "Those familiar with the annals of old families in England are aware of the extent to which they have been mixed with Jewish blood, even from the days when religious prejudice is mistakenly represented to have been most malign. Indeed, of late centuries our nation has never prided itself, like the Portuguese and the Iberians generally, in preserving its blood "pure and free from taint of Jew and Infidel." The cross perpetually reappears in outward form as well as in mental quality. Here and there an old country house produces a scion which to all appearance is more Jewish than the Jews themselves. A peculiar characteristic of the blood is an extreme fondness for show, for colour, for splendour and magnificence in general. The rich Jew must display his wealth; like the Parsee, he makes and spends whilst his rivals the Greek and the Armenian make and hoard."
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                                > "The Jew of popular English fiction is no longer Moshesh, a wretch who believes in one God and in Shent-per-Shent as his profit, whose eyes, unlike those of Banquo, are brimming full with "speculation." The Fagin of young Dickens only a quarter of a century ago has now become the "gentle Jew Riah" of old Dickens, a being remarkable for resignation and quiet dignity, a living reproach to the Christian heathenry that dwells about him. The great feminine actresses of the world, we are told by a charming authoress, are all Jewesses."
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                                > "He cannot mistake their physical cowardice, but he remembers that the Jewish officers, once so numerous in the French army, were as brave as their Christian brethren; and again he recognizes the fact that lying and cowardice long continue to be the effects of oppression. He smiles at their intense love of public amusements, and their excessive fondness for display, evinced by tawdry finery and mosaic gold."
                                >
                                >
                                >
                                > --- In evola_as_he_is@yahoogroups.com, "G. van der Heide" <g.vdheide@> wrote:
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                                > > Here's the mainpage on Burton's work:
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                                > > http://web.archive.org/web/20110127120641/http://jrbooksonline.com/burton.htm
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                                > >
                                >
                                > > And these are the parts from the book that can't be opened on the cache page.
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                                > > http://web.archive.org/web/20070507122004/http://www.jrbooksonline.com/DOCs/PartA_al-islam.doc
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                                > > http://web.archive.org/web/20070415053035/http://www.jrbooksonline.com/DOCs/PartB_woman.doc
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                                > > http://web.archive.org/web/20070415054248/http://www.jrbooksonline.com/DOCs/PartC_pornography.doc
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                                > > To: evola_as_he_is@yahoogroups.com
                                >
                                > > From: evola_as_he_is@
                                >
                                > > Date: Sat, 2 Jun 2012 11:06:43 +0000
                                >
                                > > Subject: [evola_as_he_is] Re: Evola's view on sexual inversion
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                                > > Don't worry about typos - we can't afford to hire a secretary anymore than you can.
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                                > > One of our collaborators has just unearthed a book which we started to devour a few years ago online, and we could not finish, since our computer broke down and we were never able to find again the address of the website in question, nor to track it by keywords. It is a scholarly study on Eastern sexuality, the only one, to our knowledge, no one interested in this particular subject and in the more general question of the Asianisation of Europe can afford to bypass.
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                                > > It is available at http://webcache.googleusercontent.com/search?q=cache:http://www.jrbooksonline.com/eastern_sexology.htm (it can only be accessed through a cache)
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                                > > --- In evola_as_he_is@yahoogroups.com, Parapine Emmanuel <emmanuelparapine@> wrote:
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                                > > > Thank you for the clarifications !
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                                > > > I have nothing more to add but I would want to correct some terrible mistakes of my previous message (my proofreading has not been vigilant enough - I'm deeply sorry). Evola does not "remain" that pederasty in ancient Greece ultimately became carnal, but REMINDS Â it.
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                                > > > And I did not talk about "the third chapter l'arco e la claca" but about the third chapter OF "L'arco e la clava", "The third sex".
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                                > > > ________________________________
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                                > > > From: Evola <evola_as_he_is@>
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                                > > > To: evola_as_he_is@yahoogroups.com
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                                > > > Sent: Friday, June 1, 2012 8:34 PM
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                                > > > 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.
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                                > > > `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",
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                                > > > in short, that which is due to "constitutional mutations", and not to that, far less widespread, which has an inborn character, is consistent.
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                                > > > 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.
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                                > > > 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
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                                > > > 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
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                                > > > traditional patriarchal spiritual, political, and social system and world-view, after "2000" years of Judeo-Christianity.
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                                > > > --- In evola_as_he_is@yahoogroups.com, "emmanuelparapine" <emmanuelparapine@> wrote:
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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 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.
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                                > > > > In "Metaphysics of sex", he begins by reminding Plato's distinction between :
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                                > > > > - „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".
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                                > > > > - 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.
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                                > > > > 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."
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                                > > > > 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".
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                                > > > > 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
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                                > > > deviation caused by a „displacement of eros".
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                                > > > > 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.
                                >
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                                > > > >
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                                > > > > 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
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                                > > > a repression.
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                              • G. van der Heide
                                Needless to say : the situation that has become reality in the East has to be mirrored with that of the West . The following study lays bear the landscape of
                                Message 15 of 19 , Sep 17, 2014
                                • 0 Attachment
                                  Needless to say : the situation that has become reality in the East has to be mirrored with that of the "West".

                                  The following study lays bear the landscape of communism, the "sex industry", prostitution and human trafficking in Russia and Eastern Europa, simultaneously providing historical background on attitudes towards pornography in pre-Soviet, Soviet and post-Soviet times.

                                  http://www.scribd.com/doc/232595220/Spanking-Natasha

                                  See also http://www.sras.org/normalization_of_prostitution_in_post-soviet_russia


                                  From: g.vdheide@...
                                  To: evola_as_he_is@yahoogroups.com
                                  Subject: RE: [evola_as_he_is] Re: Evola's view on sexual inversion
                                  Date: Wed, 17 Sep 2014 11:55:05 +0200

                                  Thanks for your justified observations.

                                  The essay by Mohler, published some years after Evola's 'L'Arco e la Clava', still needs to be reviewed. We only brought up Cau to situate this text and for the possibility of extracting valid points from his writing along the rubbish. As far as I can see, Cau's treatment of the subject seems to equate a 'feminist' anti-pornography critique that was at the time still fashionable. You have already demonstrated why it isn't exactly fashionable anymore.

                                  Some facts about the situation in the Soviet Union :

                                  "In the 1920s Soviet power loosened the sexual reins. The liberation of women and the strengthening of the role of women was made within the framework of those struggles against religions, gymnasiums, the teaching of Greek and Latin, uniforms, and the table of ranks. At that time too homosexuality was decriminalised. Divorces were competely free. It was even possible to divorce without informing your partner.
                                  Then during Stalin’s reign a period of imperial politics was initiated – they began to ban abortions, they criminalised homosexuality and getting a divorce became a long process. Even in the 1960s if you wanted to divorce your wife, it was necessary to publish a note in the newspaper “Evening Moscow” («Вечерней Москве»). Only very influential people were able to get divorced in peace.
                                  After the war there was an extreme shortage of males, so aliment payments were abolished. The issue of owning up to fatherhood wasn’t even recognised: unmarried women simply put a line through the certificate about the father of their child. Then the joke was that births had increased because of the high turnover of men. Then at the beginning of the 1950s when the situation began to straighten itself out once again, they authorities once again were concerned about strengthening family ties. The famous satirical newspaper column “The hopping scoundrel” was published- it is about a man who doesn’t pay aliments, even though just five years earlier this “hopping scoundrel” was encouraged by the authorities.
                                  There appeared the ‘alimentists’ – angry non-payers of aliments. The witch-hunt against alimentists in the 1960s partially substituted another beloved popular sport- the witch-hunting against enemies of the people. The Militsia and the courts took care of the ‘alimentists’- they served enforcement orders at people’s workplaces. For one child, it was necessary to pay 25% of one’s earnings; for two children- 33% and for three or more 50%. Men would deliberately find a way of working for the lowest wages and would pay their aliments from these, and then work ‘on the side’. Each ‘alimentist’ would be convinced that he was feeding another layabout with his money- the wife’s new husband."

                                  [...]

                                  "People had a laidback attitude about gays, they weren’t shocked. Cases came to court only in those cases where they was a question of rape. It’s true that Paradjanov was persecuted and sent to prison for homosexuality. This was linked to the fact that he took a dissident position: apart from that it was rumoured that he was incredibly rich. Legends went around saying that his father was a merchant who colaborated with the Soviet authorities and helped with the purchase of bread abroad. Anyway they stitched up a case against him for sodomy: some boy wrote a denunciation. But later public opinion throughout the world came to his defence and the main European ‘Pederarch’ Louis Aragon, a Communist who had been awarded an International Lenin prize, personally convinced Brezhen to free Paradjanov." (http://afoniya.wordpress.com/2013/09/20/the-sex-of-our-grandfathers-there-wasnt-sex-in-the-ussr-right-wrong-denis-dragunovsky-on-the-strange-world-of-soviet-sex/)

                                  This same article also contests the idea of pornography being absent in the Soviet Union (see the paragraph "The Pornography Black Market").

                                  Just to mention in passing, this South-African casus is telling :

                                  "In 1991 Peter Hammond launched African Christian Action (ACA), which has for 13 years been championing the right to life for pre-born babies. ACA vigorously opposes abortion, pornography, homosexuality, gambling and other anti-Christian practices in South Africa.

                                  Peter wrote the first anti-pornography book in South Africa, Finding Freedom From The Pornography Plaque in 1991, followed by a revision and expansion in 1994. “Operation Cleansweep,” which he launched, succeeded in bankrupting the South African editions of Playboy, Penthouse, and Scope magazines (all of which blamed ACA for their demise). ACA, along with other pro-family organizations in SA, succeeded in persuading the owners of over 9,000 retail outlets to no longer stock or sell pornography.

                                  Peter's anti-pornography campaign in South African was so successful that the editor of Hustler magazine phoned the ACA office and threatened to invest R200,000 ($57,200 at that time) in a private detective to “unearth any skeletons in Hammond’s cupboard.” Later, the South African edition of Hustler published its attack on Peter Hammond with a cover article, “Peter Hammond blue eyed Gunrunner.” In this prominent article Hustler alleged that Peter had smuggled firearms to the RENAMO Resistance Movement in Mozambique, UNITA in Angola and the SPLA in Sudan." (http://www.frontline.org.za/index.php?option=com_content&view=article&id=979:understanding-the-attacks-on-peter-hammond&catid=53:invisible-articles)


                                  From: evola_as_he_is@yahoogroups.com
                                  To: evola_as_he_is@yahoogroups.com
                                  Date: Tue, 16 Sep 2014 13:24:33 -0700
                                  Subject: RE: [evola_as_he_is] Re: Evola's view on sexual inversion

                                   

                                  Rather than listening to the Judeo-Christian sartrean and holocaustist whiner Cau, it is better to read these two sections entitled “Prostitution” and “Pornographie” of the French Wikipedia: http://fr.wikipedia.org/wiki/F%C3%A9minisme_pro-sexe#Th.C3.A8mes whose truthful content is quite uncommon on this website of (inter alia) Jewish propaganda.

                                  Only a feminine man could not notice that the mainstream pornography (which becomes more and more perverse as time goes on), this very important sector of the virtual economy, with its purely telluric type of sexuality, reduces man to a legged penis (and so to a Negro) and is thus deleterious primarily for man, contributing to make the "White" "men" even more obsessed with women that they already are. Only a holocaustist antiracist could not notice that pornography has been reactivated by Jews and the dregs of society that National Socialists tried to get rid.

                                  With the advent of internet, there has been a development of independent prostitutes and with the relentless increase of tuition in the alleged “higher Education”, this Asian business, an explosion of female students who become, when they are pretty enough and have not sufficiently wealthy parents, “escort girls” in order to pay the fees and live “independently” before being recruited. Needless to say that, after experiencing the “orgasm of diploma” and being recruited in the public or the private, they fully continue their former “activity” to be quickly coopted to important posts. This is how things work in a democracy. For a woman, sex is used first of all as a weapon (with which one can additionally earn huge quantities of money), to serve some interests (financial or not), to manipulate or, in other cases, as a satiation of infra-human forces, particularly with colored men and above all black ones. Moreover,the woman is a born prostitute; prostitution is even something totally natural in some animal species like chimpanzees where the female sometimes engages in sex in exchange for food from the male chimpanzee. It is not for nothing that it is common knowledge that this is the oldest "profession" in the world. However, even if, with internet, there is a rise of independent prostitutes, it does not mean that procurement, including that of White women, is disappearing in Europe, it is just now in the hands of the colored peoples (http://www.bbc.com/news/uk-28953549 - http://www.dailymail.co.uk/news/article-2734694/It-hard-appalling-nature-abuse-child-victims-suffered-1-400-children-sexually-exploited-just-one-town-16-year-period-report-reveals.html).

                                  Cau speaks of “trade”, but are women not largely the first buyers and fans of “sex toys”?

                                  Cau speaks of sexual brutality/abuse whose women would be the victims, but does Cau not know that “In the centers for minors and about the cases of abuse perpetrated by members of the prison staff, 89% of the abuse cases concern boys abused by a woman.” (http://www.slate.fr/story/90153/hommes-viol) ?

                                  What does Cau think about the growing number of professional dominatrix in the “West”, especially in “Anglo-Saxon” countries?

                                   

                                  As for the virtual representation of sexuality, there is no need to worry for the populace, after theatre, (3D) cinema, (3D) television, (3D) video games, “smartphones” (sic), tablets, google glass, oculus rift (http://www.youtube.com/watch?v=Bh3iuKL6y3g), thank to Science & Technology, what was a mere phantasy in the haywire psyche of some Yellow manga artists and Jewish and “White” Negroes (who were also often probably more or less negroes concerning the race of the body) science fiction writers became a “reality”, the bionic eye (http://www.foxnews.com/health/2014/04/23/michigan-man-among-first-in-us-to-receive-bionic-eye/), which will allow, we can hope, to watch some pornographic content directly from the eye, in what would be the outcome of a more and more passive state.

                                   

                                  P.s.

                                  Another dream of some USSR scientists is also becoming a reality, but thanks to UASR, telepathy: http://www.bbc.com/news/science-environment-29093700 . A new which should rejoice the mass of trisomic among whom we live, worshippers as they are of the new popular religions of the “West”, that is Sport, Islam, Holocaustism, Technology and the worship of Women and Colored Peoples.

                                   

                                • rouesolaire
                                  This speech has been translated in english at http://nseuropa.wordpress.com/2013/04/11/heinrich-himmler-speech-about-homosexuality-to-the-ss-group-leaders/
                                  Message 16 of 19 , Dec 22, 2014
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                                  • evola_as_he_is
                                    No aspersions can be cast on this most insightful speech, except on two occasions. First, Himmler must have been fooled by appearances, by following the common
                                    Message 17 of 19 , Dec 23, 2014
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                                      No aspersions can be cast on this most insightful speech, except on two occasions. First, Himmler must have been fooled by appearances, by following the common view that “Christianity... is directed at the absolute destruction of women and at emphasizing the inferiority of women.” On the other hand, L. Rougier saw through these appearances, in some considerations which have already been quoted, and which will have to be quoted again, here:The romanticism of sin still remained the supreme seduction of Christianity. The latter gave pleasure the taste of danger and turned abjectness into a path of eminent sanctification. The ecstasy of the woman passionate for love who enjoys the dizziness of losing herself eternally for the luxury of one hour of forbidden pleasure answers the craving for humiliation by which the Saint is possessed, the need for self-degradation, the need to be snubbed for the glory of her Divine Spouse. Love becomes intoxicated with the sacrifices it accepts and the degradations it consents to. The wild temperament of Saint Theresa, her instinct for domination, mixed with the chivalrous ideal of her time, could only make her, either the reformer of the Carmelite order, or a court Lady, forming state intrigues, defying any human and divine law, and setting the Escurial on fire with her senses. Don Juan is closer to Saint John of the Cross than is assumed. Those with a troubled imagination, those who worry about their love life, are all aspirants to mystical ecstasy. Diderot said bluntly of Rousseau: « I see him hanging around a 'capucinière'” [figuratively, a religious establishment characterised by strict devotion]. Given their physical composition, women in particular yield to this appeal. By excluding them from an active role in the Divine Service, the Church humiliated them, but, by keeping them away from it because it deemed it dangerous for them, it fed their pride ; in proclaiming their flesh to be only corruption and ash, it challenged their beauty ; but, in making their body the chosen recipient of the Lord and the chief instrument of our ruin, it conferred upon their self-sacrifice an infinite value. All the refinement of courtly love and its perpetual flirt with nature, the whole romantic praise of passion, proceed from this. In its will to debase them, Christianity placed them on a pedestal. The Ancients would be surprised at the part they have in our daily concerns. The pleasures of the soul, the fascination for sin, which is all the more enjoyed as it is fought, the deification of love, remain the great magic of Christianity.” ('Celse contre les chrétiens', 1925) 

                                      Then, in relation to this, his will to “re-educate the SS man and boy... to become a chivalrous man or a young gentleman” - a young gentle man – is inconsistent with his own sound views on the relation between men and women. Besides courage, honor, loyalty, justice, which, incidentally, it would be foolish to believe that warriors did not know before the creation of chivalry, the main quality expected from a knight was gallantry toward women, a quality whose pivotal role in the code of chivalry is to be attributed to the growing influence of courtly literature, whose essential features can be seen in Midle-Eastern poetry (see Peter Russell, The Image of Woman as a Figure of the Spirit, IV, 1972) ; what was new about this code was the emphasis it laid on the need for the knight to channel his energy, to adopt a measured attitude, and to act ‘morally’ ; this code of conduct was derived from Christian ‘morality’, “in an attempt to turn the brute force of feodality into a disciplined force at the service of the Church...” (Fauriel, Histoire de la poésie provençale, I, p. 488) .The historical consensus is that, throughout the so-called “Middle Ages”, gallantry toward women remained a literary motif, and that the theology of war promoted by the Church had hardly any influence on knighthood. It is stating the obvious. How could long lines of warriors be turned into Romeos and social workers in a matter of a few generations ? The reality of experience was still very far from the ideals, which, as we do know, have finally become a reality. Any revolutionary dynamic, to use the interpretative framework devised by N. Hagger, starts from an occult vision, is followed by an intellectual expression, finds a political expression, and, finally, results in a physical expression. In the present case, the occult inspiration was given by the forces behind the matriarcal symbols peculiar to feminine Southern races, became intellectualised in the “Middle Ages” in the form of the doctrine of courtly love whereby woman virtually became an ideal, a model for man, found (a religious expression in the cult the Churh established of the Virgin Mary, supposedly, according to de Rougemont, in order to compete with the courtly worship of woman, and ) ; a political expression in so-called ‘feminism’ ; a legal expression in the various “Declarations of the Rights of Man” on gender equality ; an economic expression in the “empowerment” of the “she-worker”, in her right to work in all sectors ; and, ultimately, a physical expression in the shape of the “self-made-woman”, the “star”, the “actress”, the “female leader”, etc.

                                      German soldiers were renowned for their gallantry, and bloody (we would say ‘vachement’, a coloquial term derived from ‘vache”, ‘cow’) admired on this account by Patton (Victor Davis Hanson, The Soul of Battle, p. 364), from Paris to Prague, during WW2.

                                    • rouesolaire
                                      Thank you for this answer. Diderot said bluntly of Rousseau: I see him hanging around a capucinière ” [figuratively, a religious establishment
                                      Message 18 of 19 , Dec 23, 2014
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                                        Thank you for this answer.
                                        "Diderot said bluntly of Rousseau: "I see him hanging around a 'capucinière'” [figuratively, a religious establishment characterised by strict devotion]." and was right given that according to Rousseau "Non,  ce nʼest  point  avec  tant  dʼart  &  dʼappareil  que  lʼEvangile  sʼest  étendu  par  tout lʼUnivers, & que sa beauté ravissante a pénétré les cœurs. Ce divin Livre, le seul nécessaire à un Chrétien, & le plus utile de tous à quiconque même ne le seroit pas, nʼa besoin que dʼêtre médite pour porter dans lʼame lʼamour de son Auteur, & la volonté dʼaccomplir ses préceptes. Jamais la vertu nʼa parle un si doux langage; jamais la plus profonde sagesse ne sʼest exprimée avec tant dʼénergie   &   de   simplicité.   On   nʼen quitte point   la   lecture sans   se   sentir   meilleur quʼauparavant. O vous, Ministres de la Loi qui mʼy est annoncée, donnez-vous moins de peine pour mʼinstruire  de  tant de choses inutiles. Laissez-la  tous  ces  Livres  savans,  qui  ne savent  ni me  convaincre,  ni  me  toucher.  Prosternez-vous  au  pied  de  ce  Dieu  de  miséricorde,  que vous vous  chargez de  me  faire  connoître  &  aimer;  demandez-lui  pour  vous  cette  humilité profonde que vous devez me prêcher. Nʼétalez point à mes yeux cette Science orgueilleuse, ni ce faste indécent  qui  vous  déshonorent  &  qui  me  revotent;  soyez  touches,  vous-même,  si  vous voulez que je le fois; & sur-tout, montrez-moi dans votre conduite la pratique de cette Loi dont vous   prétendez   mʼinstruire. Vous   nʼavez   pas   besoin   dʼen   savoir,   ni   de   mʼen   enseigner davantage, & votre ministère est accompli. Il nʼest point en tout cela question de belles-Lettres, ni de Philosophie. Cʼest ainsi quʼil convient de suivre & de prêcher lʼEvangile, & cʼest ainsi que ses  premiers  défenseurs  sont  fait  triompher  de  toutes les  Nations,  non  Aristotelico  more,  disoient les Peres de lʼEglise, sed Piscatorio." *
                                        [*] "Notre  foi,  dit  Montagne,  ce  n  est  pas  notre  acquêt.  Ce  nʼest  pas  discours  ou  par notre entendement  que  nous  avons  reçeu  notre  Religion,  cʼest  par  autorité  &  par  commandement  etranger. La  foiblesse  de notre jugement nous y aide plus que la force, & notre aveuglement plus que notre clairvoyance. Cʼest par lʼentremise de notre ignorance  que  nous  sommes  savans.  Ce  nʼest  pas  merveille, si  nos  moyens  naturels  &  terrestres  ne  peuvent  concevoir  cette connoissance supernaturelle & céleste: apportons-y seulement du notre, lʼobéissance & la seulement du notre, lʼobéissance & la subjection; car, comme il est écrit; je détruirai la sapience des sages, & abattrai la prudence des prudens." (http://www.rousseauonline.ch/pdf/rousseauonline-0037.pdf)
                                        The role
                                        of the New Testament on the formation of Rousseau's proto-communist ideas has always been underrated.

                                        Regarding H. Himmler, his exclusive reference to chivalry find its roots, from the one hand, in his despise of Greek and Roman Antiquity, from the other hand, in his idealization of the Germanic "Middle Ages" (cf. Le national-socialisme et l'Antiquité).
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                                      • evola_as_he_is
                                        One of the links you have just provided is most welcome, since it enables one to have access to the original version of the speech, which removes any possible
                                        Message 19 of 19 , Dec 23, 2014
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                                          One of the links you have just provided is most welcome, since it enables one to have access to the original version of the speech, which removes any possible ambiguity about the expression of "mean world power" used by the English translator to translate "bedeuten die Weltmacht" ('mean to be able / have the opportunity to become a world power'), wrongly rendered as "world hegemony" ('Weltherrschaft', 'world domin[at]ion') both in the French (http://triangles-roses-photos.blogspot.fr/2009/07/discours-de-heinrich-himmler-sur.html) and in the Italian version (http://www.oliari.com/storia2/himmler.html)

                                          Contrary to the common view, based either on wishful thinking or on quotes from liars such as Rauschning, nothing was further from the mind of National-Socialist leaders than the Jewish notion of "world dominion". In a speech delivered in January 1939, Hitler declared: "The German nation does not wish its interests to be determined and controlled by any foreign nation. France to the French, England to the English, America to the Americans, and Germany to the Germans". In a later speech: "Herr Willke, that honest man, says that there are only two possibilities.: Either Berlin will be the capital of the world, or Washington will be the capital of the world. I can only reply that Berlin does not want to be the capital of the world, and Washington will never be the capital of the world!"
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