It is ultimately very Nietzschean to disagree with Nietzsche, so paradoxically it is actually a far greater credit to Nietzsche that Evola plays by providing a critique of his philosophy rather than by blandly accepting it.
Indeed, Tantrism is for the most part absent of Nietzsche's 'naturalism', it is however, also a religion primarily based on power in this world, and this reality, as it is the only esoteric pathway (of which I am aware at least) that enables one to achieve enlightenment in this life, and not any assumed after-life. It also uses similar sentiments as Nietzsche by using the terms 'Beast'
and 'Herd Animal' as terms denoting to the lesser spiritually developed. Both are philosophies based on elitism. Tantra, in some forms is also non-theistic, which is also found in Nietzsche.
evola_as_he_is <evola_as_he_is@...> wrote:
As early as 1925 in 'L'individuo e il divenire del mondo', an
implicit reference was made by Evola to Nietzsche : "The I,
basically, is not a thing, a 'fact', but essentially a deep centre of
will-to-power". The same year, another important writing inspired by
the philosophy of Nietzsche was published, as 'Dioniso', in
Reghini's 'Ignis', and which summarised a lecture made by Evola,
within the framework of the group of the paper 'Ultra', under the
title 'Nietzsche e la Sapienza dei Misteri'. In that youth writing,
the German philosopher is seen as an emblematic representative of one
of the possible forms of irreligiosity, that which, towards the
reality of chaos and of the irrational, does not appeal to
transcendence. It is the Dionysian path, the 'will-to-power''s. To
Evola, it is a matter of establishing that the Dionysian path, if it
is right in rejecting merely devotional religiosity, is wrong insofar
as it regresses to a 'naturalistic' horizon. On this basis, Evola
could criticise Nietzsche for not being able to develop a "real
overcoming of the order of nature", while 'Nature' can only be
referred to a 'Principle', to a 'cause' of a metaphysical character,
which is defined by the term of 'Power'. This is the main criticism
which Evola always made of Nietzsche's 'Dionysianism' throughout his
life, from the chapter of 'Heidnischer Imperialismus' which he
dedicated to the German philosopher to 'L'equivoco
dell'irrazionalismo' (1936 - in 'Il Regime fascista'), at a time when
he was still deeply involved in Tantric studies. If Evola noticed the
philosophical similarities between some of Nietzsche's works and
Tantrism, he didn't elaborate on this, not even in 'The Yoga of
Power'. The fact is that, if those similarities you point out exist,
yet there is nothing 'naturalistic' about Tantric teachings.
Three heavens there are; two Savitar's, adjacent:
In Yama's world is one, home of heroes.
As on a linch-pin, firm, rest things immortal:
He who hath known it, let him here declare it.
- Rig Veda I.35 (Griffith)
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