The symbolism of the svastika is very interesting – it may interest you that the depiction of two overlaid svastikas, one clockwise, one anti-clockwise is the foundation of the construction for all yantras and some mandalas also. This overlapping technique is used to form the form gate constructions that enclose the yantra or mandala.
The left handed svastika is female, the right one is male. The
svastika is also used outside of yantra for more occult purposes, in which a single svastika is often used, female ones being utilized for female deities and right for male.
In Hindu esoteric arts the NSDAP use of the svastika is the auspicious one.
Has any one ever mentioned the fact that the colours (red, white and black) also correspond to the three gunas of Hinduism? Is this purely coincidental, or part of the design?
evola_as_he_is <evola_as_he_is@...> wrote:
Hitler describes it in 'Mein Kampf' as follows : "(As National
Socialists) In red we see the social idea of the movement, in white
the nationalistic idea, in the swastika the mission of the struggle
for the victory of the Aryan man, and, by the same token, the victory
of the idea of creative work, which as such always has been and
always will be anti-Semitic."
In 1933, Guénon considered the use of the swastika by the National
Socialists 'arbitrary', and yet, if he had lived long enough to
read 'Il Fascismo visto dalla Destra. Note sul Terzo Reich', Volpe,
Rome, 1970), he would have most likely agreed with Evola that "it is
ludicrous to uphold, as some have done within the context of
a 'diabolical' interpretation of Hitlerism, that the reversed
rotation of the swastika was an unintentional but clear sign of
its 'diabolical' character'." As a matter of fact, Guénon made it
clear in 'Le symbolisme de la croix' (1931), that there is no
difference of value between destroverse swastika and sinistroverse
swastika. Both versions could be found in early Vedic culture. Still
in 'Il Fascismo visto dalla Destra. Note sul Terzo Reich', Evola adds
that, contrary to what some people think, those who chose the
destroverse swastika as an emblem for the NSDAP were not aware of the
fact that that version, that is the one with the "reversed
rotation", "is a symbol of power, while the movement in the normal
direction (sinistroverse) is a symbol of 'wisdom'."
We must say that it's taken us some time to understand Evola's point,
and that, for a long time, we almost came to think that there was a
misprint in that sentence we've just quoted. For us, the 'normal'
direction is the clockwise one, that of the Hitlerian swastika, and
not the anticlockwise one, if it may be spoken of 'normal' direction
and 'reversed' direction in the case of a symbol which is found in
the Aryan civilisation in both versions, and whose respective
meanings, in that civilisation, far from being opposed, are
complementary. It should be pointed out, however, that, here, Evola
seems to look at things from the standpoint which has come to prevail
with respect to the orientation of the swastika, that from which the
destroverse swastika is looked at as a 'reversed' version of
the 'sinistroverse' one purely because, in Buddhism in particular and
in Far-East Asia in general, sinistroverse swastikas happen to be
more common than destroverse swastikas. This standpoint seems to us,
to say the least, arbitrary, not to say tendentious, and... reversed.
In 'La croce uncinata' (this article is found in a small anthology
published in 1989 by 'Circolo di cultura politica'), Evola wonders
about the origin of the swastika. "Is it true that it is the symbol
of a special race, of the Aryan or Indo-Germanic race? This is what
was assumed in certain circles in the past century and what is still
assumed by some people today. Ernst Krause and Ludwig Müller uphold
precisely that that symbol was peculiar to the Indo-Germanic stocks
in ancient times. This thesis, however, has proved to be untenable.
Further research have enable to bring to light that it was spread" in
most of the areas of the world, in California, Korea, Central
America, Mesopotamia, Japan, South Africa, and so on, "areas which
cannot correspond to ancient seats of the Indo-Germanic
race". "Futhermore, Evola adds, any symbol, by its nature, is
universal".
Yet, that doesn't mean in any way that the value of a given symbol
found in all cultures is the same in all of them. This point, which
never seems to spring to the mind of traditionalists, could never
been emphasised enough. Not to take it into consideration would be to
make a great mistake in the interpretation of symbols and of the race
of the spirit of the respective peoples who use them.
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