Re: Evolian Meta-Philosophy
Dear Sir,
I am not dogmatist. I sincerely appreciate the citation provided.
In terms of his deeper ontology of the spirit, especially regarding the
afterlife, Evola is indeed critical of Orphic-Pythagorean thought--akin to
Nietzsche here, regarding it as "plebeian-tellurian"--opposite to his "Ouranian
soteriology."
Yet the truth is many-sided.
I am speaking of J. Evola's early meta-philosophical development. Within his
intellectual expansion and especially regarding Evola's *Hermeticism* ("The
Hermetic Tradition", etc.), the Orphic-Pythagorean teaching is indeed present,
admittedly not as a dominating element, but still an element among others in his
almost unearthily wide-ranging metaphysical world-view. "The Hermetic Tradition"
is the most visible manifestation of this current.
Speculatively, the Hellenistic Orphic-Pythagorean lineament was transmitted by
the Italian Masonic-Theosophical circles Evola intellectually traveled in
initially, and also specifically by Arturo Reghini, and the "Fraternity of
Myriam" of Kremmerz...
Therefore, while Evola *synthetically integrated* data of Orphic and Pythagorean
teaching within his own "schemata of thought", you are indeed correct these
parts of Hellenistic theosophy Evola rejected, in the end, as plebeian distorted
fragments and lower-class mythoi. "Revolt Against the Modern World" confirms the
validity of your thesis strongly--most significantly, in Evola's elucidation of
the art of postmortem theosis, or deification in the afterlife... Evola is
indeed an upholder of "immortal-soulism" *truly understood*, and a most vigorous
foe of "totemic dissolution into the 'lemures' and 'manes'", and the
"'Sisyphean' spiritual recycling" of fate that is the destiny of the average
"soul" upon death...
I only assert Evola's *selective incorporation* of certain intellectual strains
of Orphic-Pythagorean doctrine in the early, and developing, Hermetic-Gnostic
philosophy of Evola.
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