Evola describes “dvija” in its Hindu context just as
you say (Sintesi IV.1).
The first three castes correspond to the tripartite division of
Indo-European societies, of which Evola provides many examples in Imperialismo
Pagano. It is only the undifferentiated mass of the Shudra that cannot undergo
a second birth.
In any case, a “birth” signifies a beginning and not
a final realisation or resting spot. Evola, however, does speak of a third
birth which is more like a realisation.
But perhaps I was unclear. I really had in mind the difficult
problem racial awakening and education. I was considering that as a “second
birth”, though I don’t recall whether or not Evola himself ever
made that association. It would seem necessary.
From:
evola_as_he_is@yahoogroups.com [mailto:evola_as_he_is@yahoogroups.com] On
Behalf Of evola_as_he_is Sent: Monday, December 03, 2007 4:08 PM To: evola_as_he_is@yahoogroups.com Subject: [SPAM][evola_as_he_is] 'dvija' (was : Jews and Japanese)
It is essential to understand what is meant exactly by 'dvija'
(twice-born) in the Hindu context. At least in historical times,
'Upanayana' is merely the ceremony in which a guru initiates a boy
into one of the three twice-born castes by investing him with the
sacred thread, and by teaching him the Brahma-gayatri mantra,
whereupon he becomes eligible to study the Vedas under his guru.
'Upanayana' does start the process of second birth, but it does not
guarantee continuity in that second birth, unless one continues to
adhere to the principles of what is commonly called 'knowledge' in
modern esotericist circles.
Still in historical times, to be 'twice-born' does not mean at all
what Evola understood by this, that is, a qualitative change of level
of consciousness leading to unconditioned states of being, a change of
level which, by definition, is irreversible, once reached. Then, how
comes the 'Bhagavata Purana' (7.11.35) states : "If a person who has
become a brahmin moves away from his brahminical duties, then he is no
more a Brahmin"? How come even members of the third caste - Vaishya -
could be 'twice-born'?
As early as then, 'upayana' meant "a scheme of education framed (...)
to initiate the young men for preparing them for full citizenship of
the community" (http://www.sanathanadharma.com/samskaras/edu1.htm),
and 'nothing more'. We put it in quotation marks, since, then,
citizenship still meant racial homogeneity. The Hindu hierarchy was
still based on race and on racial purity. However, the (social)
function of individuals tended to take the upper hand over their
nature (their race in the totalising sense), while their (social)
function no longer corresponded to their nature.
In any case, ancient Aryans still remain the only people to have
realised that the race of the body does not necessarily correspond to
the race of the soul and to the race of the spirit, and to have taken
steps to remedy this as far as possible.
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