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National-Bolshevism (Evola and Russian Traditionalism)


You refer to http://www.centrostudilaruna.it/evoladugin.html , an
essay in which Dugin assesses the
relationship between Evola's work and Russian traditionalism, in
order to determine what elements in his work are relevant, and what
elements are not relevant, to current conditions in Russia.

Like many exegetes of Evola's work, Dugin does not always manage to
correctly assess the influence exercised on Evola by various authors.
For instance, Evola acknowledged that he was influenced by some
aspects of Guénon's work, but, contrary to what Dugin suggests, he
wasn't influenced in any way by the French metaphysician's views on
the Hyperborean question. Some of Dugin's interpretations of the
ideas presented by Evola, such as his equation of the Ghibellinism of
the "last Ghibelline" with the Orthodox concept of the 'Third Rome',
are close to being tendentious, unless it is their unclarity that
makes us find them tendentious. Leaving this aside, Dugin has
found "mistakes" and "contradictions" in Evola's work, and has set
himself to awaken the dormant 'leftist' he supposes to be within
Evola, of which the latter was unaware.

Let's start with the "mistakes".

In many places in his work, Evola states unambiguously that the
classes of the modern world cannot be identified purely and simply
with castes. This doesn't prevent Dugin from affirming that "Evola
has wrongly identified, according to the logic of the non-
revolutionary right, traditional castes with the classes of Western
civilisations."

According to Dugin, "the political history of the 1980's and 90's
shows that Communism was not the ultimate form of the decadence of
the castes. Thus, Evola was wrong in foreseeing the victory of the
Soviets, and, therefore, in taking a radically anti-Communist stand,
and in not acknowledging the paradoxical, and, in a way, traditional,
aspect of the Revolution." First, where on earth did Evola
foresee "the victory of the Soviets"? If current so-called
nationalist and so-called traditionalist Europeans showed as much
interest in Evola's work as they do in the publications of
intellectuals such as Dugin, anthologies such as 'Fenomenologia della
sovversione' ('Phenomenology of Subversion') could be published in
English rather soon, and such nonsense would be exploded instantly
(needless to say that there is a reason why 'National-Bolshevik'
and 'Eurasianist' literature is so popular, and, we may add,
fashionable, these days). What Evola foresaw, to a certain extent,
was the mutation of Communism, which has been taking place,
precisely, since the 1980's and 1990's, via the so-called 'glasnost'
movement, and he saw that this would lead, sooner or later, to a
synthesis of communism and capitalism, whose structural resemblance
he showed in 'Revolt Against the Modern World'. In this respect, we
refer you to 'L'Empire écologique', a book published in 1999 by
Pascal Bernardin, a former adviser to the political schemer currently
in charge of France, in which it is shown that, although Communism as
a regime has ended, and one no longer talks about great historical
laws which make the proletariat the instrument and vehicle of
Progress, Communism as a spirit is still alive, and has merely
mutated into a new form.

By the way, what is the 'social-democracy' which has been asserting
itself throughout European countries for 15 or 20 years, if not a by-
product of Marxism, as developed into the form of the welfare state
by successive experiments in the gynaecocratic kingdom of Sweden from
the 1960's on? An official ideology, based on 'human rights', raised
to the rank of a religion, to which everyone is supposed to adhere
(unsurprisingly, 'human rights', as spread in the Western countries
by Jews or by 'good goyim', means 'Jewish rights', and nothing else,
because according to the Talmud only Jews are humans) ; a 'one-
thought' system, fragmented into a rainbow of artificial political
parties (see 'The Protocols' regarding the delusory 'left/right'
opposition in democracies) ; a system of psychological and psychic
terror imposed on the whole population in an "alle gegen alle" spirit
(the encouragement of all forms of denunciation by political schemers
and officials) ; anti-racist laws - by the way, Stalin's 1936
constitution, whose influence on the constitution of post-WW2
European countries is greatly underestimated, was the first in Europe
to regard 'racism' as a crime) ; the grip on the media by the leaders
of the 'one-thought' system ; these, among others, are the elements
of what some democrats, such as Carl Friedrich, call 'the new
totalitarianism', though they fail to reflect that this is simply the
result of the melting of the capitalist and communist dogmas into one
another, a melting in which the latter may play the preponderant
part, insofar as this so-called 'New World Order', based as it is on
the economic plane, necessitates the centralised leadership of the
economy.

Nowadays, states are subjected to international organisations, such
the WTO, the OECD, the World Bank, and the IMF. It is not by chance
that, in 'Sulle premesse di un "antibolscevismo positivo"'
('Presuppositions of "Positive Anti-Bolshevism"'), Evola
distinguished between two forms of totalitarianism : "There are two
meanings to the concept of totalitarian organisation : it may be
conducted in the name of the spirit, or in the name of matter ; in
the name of what is superior to man, or in the name of what, as mere
collectivism, is inferior to man, is sub-personal. This is the
difference between the great super-states of solar and traditional
antiquity, and Bolshevik ideal. Bolshevik totalitarianism is
organisation according to the principles proper to the lower social
classes, their material needs, and the obtuse myth of labour." Just
as the 'one-thought' system, to which some democratic scholars accuse
modern democracies of having given birth, is a parody of the unity of
thought and action which should exist among the representatives of a
ruling aristocracy based on blood, so, Bolshevism, in its Leninist
form or in its Stalinist form, is a grotesque caricature of a
traditional regime. Manifestly, Dugin hasn't incorporated into his
thought the concept of 'parody', which was developed in such a
masterly way by Guénon. One can only wonder why.

Speaking of parody, please consider the words of S. Kurginyan, one of
the main ideologists of the post-Marxist revival of communism, and
the principal political adviser to the pro-Communist forces in the
Soviet leadership which organised the failed putsch of August 1991,
and tried to maintain the Soviet Union as a communist
superpower : "We regard communism not only as a theory, but as a new
metaphysics, which leads to the creation of a new, global religious
teaching ... It contains many fundamental features vitally important
for civilisation, features of a new world religion with its own
saints and martyrs, apostles and creed ... Among the indisputable
predecessors of communism we identify Isaiah and Jesus, Buddha and
Lao Tse, Confucius and Socrates... Today there is no alternative to
the communist meta-religion ..." Gennady Zyuganov, the strongest
contender for Russian political and ideological leadership in Russia
today, says similarly : "From the standpoint of ideology and world
view, Russia is the keeper of the ancient spiritual tradition : its
fundamental values are collectivism (sobornost), the supreme power of
the State (derzhavnost), sovereignty, and the goal of implementing
the highest 'heavenly' ideals of justice and brotherhood in earthly
reality." In a single sentence, expressions with a religious meaning -
'spiritual tradition', 'sobornost', and 'heavenly ideals', merge
together with 'derzhavnost', and 'statehood', taken from the
vocabulary of nationalism, and with 'collectivism' and 'brotherhood',
the key words of Communist cant.

As for the "contradictions" Dugin professes to find in Evola, we are
a little perplexed. On one hand, Dugin tells us that "Evola's
exoteric ideas and his political opinions were in perfect harmony",
and, on the other hand, he says that "the 'metaphysical left' in
Evola could not find its consistent doctrinal manifestation on a
political level, and the 'anarchic' and 'esoteric' aspect remained
subordinated, in a rather contradictory way, to his fidelity to
political 'reaction'". Whatever Dugin meant here, he should be asked
what his grounds were for equating 'the path of the left-hand'
with 'the left-wing' and 'the path of the right-hand' with 'the right-
wing'. Obviously, they cannot have been traditional grounds, even by
Duginist standards. Even the Trimondi's acknowledged that the seat of
Vajrayana Buddhism has always been a theocracy, ruled by a right-wing-
oriented Lamaism. The equation between 'the path of the left-hand'
and 'the left-wing' and 'the path of the right-hand' and 'the right-
wing' may have arisen from the brain of 'ideocrats' and Fyodorovians,
but it has no traditional foundation whatsoever, and cannot have any,
since what are called nowadays 'left-wing' and 'right-wing' obviously
didn't exist in the countries where the concepts of 'left-hand path'
and 'right-hand path' originated. Besides, what makes Dugin assume
that, because Evola wrote a book on the left-hand path, namely 'The
Yoga of Power', he actually followed the left-hand path? One could
just as well claim that, because Evola wrote a book on the right-hand
path, namely 'The Doctrine of Awakening', he followed the right-hand
path. In fact, the path followed by Evola, if such people follow
paths at all, is none of our business.

From those considerations on Evola's "mistakes" and "contradictions"
according to Dugin, the reader will see why the dormant "leftist"
that he supposes to be within Evola, of which, it goes without
saying, the latter was himself unaware, exists only in his
imagination. Before risking to say that "his absolute nonconformism
towards modern Western reality, his radical criticism of bourgeois
values relate him to certain left-wing currents", Dugin should have
asked himself in what name Evola opposed radically, not so much
bourgeois values as such, but their being taken as supreme points of
reference in modern civilisation ; he should have read again the
passages in which Evola explained that he criticised bourgeois values
in the name of higher values, those of any truly aristocratic
civilisation, and not in the name of lower values, as those "left-
wing currents" do. The reader who has understood this fundamental
point in Evola's work will be able to confute easily the various
other specious arguments brought forward by Dugin to try to accredit
the existence of a "leftist Evola".

P.s : that essay by Dugin can be found in French translation at
http://www.geocities.com/CapitolHill/6824/evolrus.htm



--- In evola_as_he_is@yahoogroups.com, "vandermok@a..."
<vandermok@l...> wrote:
> Surely Dugin is super-talented, like someone said, but also super-
acrobatic. It seem to me that he utilize the name of Evola mostly
for gaining his ends, saying: "Evola of the Left Wing is not yet
discovered and recognized", but after contradicting himself stating
Evola did not recognize "the side in some way traditional of the
Revolution", or when scolds him to make the same mistake of L. De
Poncin, the radical anticommunism, fancying wrongly the victory of
the fourth caste never happened, and so on.
>
> I wonder if he runs with the hare or hunts with the hounds.







Wed Sep 21, 2005 1:22 pm

evola_as_he_is
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It seems to me that the greatest mistake made by the National-Bolsheviks is their confusing of the "irrational" with the "supra-rational". This is the same ...
skyegamble89 Offline Send Email Sep 18, 2005
10:11 am

Surely Dugin is super-talented, like someone said, but also super-acrobatic. It seem to me that he utilize the name of Evola mostly for gaining his ends,...
vandermok@adsllight
charltonroad36 Offline Send Email
Sep 19, 2005
1:07 pm

You refer to http://www.centrostudilaruna.it/evoladugin.html , an essay in which Dugin assesses the relationship between Evola's work and Russian...
evola_as_he_is Offline Send Email Sep 21, 2005
1:25 pm

Hitler said: maybe a communist could be a Nazi, a bourgeois never. So, the apparent convergence between extreme Left and Right Wings is due to the uneasiness...
vandermok@adsllight
charltonroad36 Offline Send Email
Sep 21, 2005
6:11 pm

If I am incorrect, I apologize in advance, but why do you call Buddhism a "right-hand path"? If I remember correctly, Buddhism, at least the original, Aryan...
skyegamble89 Offline Send Email Sep 22, 2005
12:54 pm

It remains to see whether or not the respective definition of the 'left-hand path' and of the 'right-hand path' you refer to, and which is closely akin to that...
evola_as_he_is Offline Send Email Sep 22, 2005
3:14 pm

well, like his master, pootie-poot (see http://oag.ru/library/hodos/js3-32.html ), he aspires to run with the hare and hunt with the hounds, innit? ...
Rowan Berkeley
rowan_berkeley Offline Send Email
Sep 19, 2005
1:14 pm

We recommend you to read this article : it is a must, insofar as it shows how the various points of the program set out in the 'Protocols of the Elders of...
evola_as_he_is Offline Send Email Sep 19, 2005
5:11 pm

That's right. This confusion between the 'irrational' and the 'supra- rational' characterises National-Bolshevik thought, all its mistakes are likely to derive...
evola_as_he_is Offline Send Email Sep 19, 2005
1:16 pm

I have just read the whole of the 'Sacred Geography' essay here: http://web.archive.org/web/20030201210835/utenti.lycos.it/ArchivEurasia/dugin_sgg.html and it...
Rowan Berkeley
rowan_berkeley Offline Send Email
Sep 19, 2005
4:59 pm

In his well-documented "Spiritualité hindoue" (Albin Michel, 1947), Jean Herbert set himself the task "of giving to those who don't know India a truthful...
evola_as_he_is Offline Send Email Oct 25, 2005
1:27 pm

Whilst my knowledge of National Bolshevism is thus-far limited to the occasional piece spam which arrives in my inbox, Dugin’s statement is simply...
Savitar Devi
savitar_devi Offline Send Email
Oct 26, 2005
9:29 am

Let's reformulate that : Dumézil was wrong in assuming that Vedic society was divided in three castes, that of the priests, that of the warriors, and that of...
evola_as_he_is Offline Send Email Oct 26, 2005
2:56 pm

From the viewpoint of the superior castes, probably the differences between the third and the fourth ones were irrelevant. A possibility of a fifth caste is...
vandermok
charltonroad36 Offline Send Email
Oct 26, 2005
6:01 pm

Without going so far, it is true that any Vedic treatise on religious law and social duties was primarily concerned with the regulation of the two highest...
evola_as_he_is Offline Send Email Oct 27, 2005
9:42 am

That sounds a lot like Marcuse's theory that the proletariat had become bourgeoisified and the new revolutionary class in the metropolitan countries was the...
Rowan Berkeley
rowan_berkeley Offline Send Email
Oct 27, 2005
12:38 pm

It does, to a certain extent, except that what is seen as a positive phenomenon by Marcuse, the coming of that "non-repressive civilization which would involve...
evola_as_he_is Offline Send Email Oct 27, 2005
7:56 pm

Right, you see the isomorphy between Marcuse's analysis of social trends and Evola's, beneath the "change of sign". Now, that article contains also a reference...
Rowan Berkeley
rowan_berkeley Offline Send Email
Oct 28, 2005
9:53 am

Needless to say that Evola himself saw it. He saw that, if the diagnosis made by Marcuse of contemporary world was accurate, the remedies he offered, far from...
evola_as_he_is Offline Send Email Oct 28, 2005
12:18 pm

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