True, there hasn't been a historical record of the reversal of the
degeneration of castes. That remark is most important, even in a
society which is no longer structured according to castes or estates,
whose justification and necessity the blind and the one-eyed who lead
the blind don't and can't understand.
Evola's project of heathen restoration may appear to us as
unachievable today, eight decades after it was devised and
formulated, as the one-eyed are in office in what's left of Western
states and the blind proliferate under their very eye. In the 1920's
and in the 1930's, however, there were grounds for thinking that some
of the conditions necessary for the awakening of race, through which
he goes in 'Sintesi di dottrina della razza', were present or about
to be gathered, for this awakening to occur in Italy, in Germany and
in the other European countries which had chosen a Fascist
orientation, and in which day-to-day life was not a pornography, as
is the case now. One of the main conditions is a "State conceived of,
neither as an abstract legal entity, nor as a lifeless regulating
superstructure created by human necessities, but as a force to a
certain extent transcendent which shapes, articulates, organises from
above the social whole, as an entelechy, that is, a vital organising
and formative principle". 'Men among the Ruins' and 'To Ride the
Tiger' work on the statement of fact that that condition, like the
others, is no longer present and draw the consequences from it,
chiefly on a personal level : they address only the 'differentiated
man'.
The missing link, or rather the soft underbelly of Evola's views on
heathenism and on a possible restoration of heathenism, doesn't lie
in its criticism of so-called neo-Pagans nor in in its criticism of
Christianity as Church and as faith, but in the positive counterpart
he gave of it. In a chapter of 'Sintesi' which follows considerations
on neo-paganism closely akin to those which are found in the article
called 'Against the Neo-Pagans', he makes the following
statement : "(...) we do not think we have indicated, here, any
particular solution to those new renovating currents who are looking
or will be looking for new forms of spirituality, nor do we think we
have clarified the relations between such forms and Christianity".
This statement is all the more unexpected as the least one can say is
that Evola is used to clarifying any question he tackles and to give
orientations.
Is anyone able and willing to clarify what the relations between such
forms and Christianity should obviously be?
--- In
evola_as_he_is@yahoogroups.com, "Toni Ciopa" <hyperborean@...>
wrote:
>
>
> "It ensues from this that it is absurd to try to de-christianise a
> people without having previously extirpate from it everything
which, on
> the plane of the race of the soul and on that of the spirit, bears
the
> mark of Christian influences ; thus, to extirpate, not dogmas, in
which,
> as a French historian of the Middle Ages once pointed out, the
people
> was never interested, but the formative ideas and the influences
which
> have been acting on the people to the point of christianising them,
not
> according to the 'letter', but in 'spirit', without them being
conscious
> of it, and without them realising either that, despite their no
longer
> being practising Christians, their thought, their actions and their
> attitudes are still greatly determined by Christian moral, a moral
> which, besides being in stark contradiction and being incompatible
with
> Nordic-Aryan ethic, is obviously hostile to it."
>
>
>
> Evola makes this clear in the Italian edition of Imperialism Pagano,
> where he writes:
>
>
>
> "We have said that even among those who today line up on the side of
> the values of hierarchy, almost no one explains the depth that the
> Christian evil has driven its roots into contemporary society.
>
> There is no need to delude ourselves. This evil is by this point
> interwoven into the very structure of the occidental mentality, and
most
> who would not think of calling themselves Christian even in their
> dreams, are so in fact; so that they can free themselves from it
only by
> a total negation, with a jump that makes oneself truly a new being,
even
> if he must break down everything from which the Occident draws a
vain
> pride."
>
> The nominal de-christianisation of Europe has not produced that jump
> – to the contrary the degeneration of the castes has continued apace
> against which, paradoxically, the Church used to be a reactionary
brake.
> Evola certainly did not regard the anti-clerical French republic as
> leading a return to any heathen roots. And Amsterdam is hardly the
model
> to follow, as much as it is made to be by the sophisticates.
Christian
> moralism is replaced with public prostitution, legalized drugs, and
> state-sanctioned sodomy – can that in any way indicate a return to
> solar, virile spirituality?
>
> But isn't this the missing link in Evola's critique? His project
> is not possible to the lower castes, who will never be among "those
> who know". I don't know what "lightning" (you can't
> mean Luke 17:24?) can reverse this, nor has there been a historical
> record of the reversal of the degeneration of castes.
>