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Evola's youthful 'Hegelianism'



Hello,

So long as Evola's early works and his self-biography, 'Il Camino del
cinabro' have not been translated into English, misunderstandings
will persist in the Anglo-Saxon world with respect to Evola's
positions on idealism in general and Hegelianism in particular. The
third chapter of 'Il Camino del cinabro' - the longest one in the
book - goes back over the "speculative period, magical idealism and
the theory of the absolute individual", only to sum up, as far as
Hegelianism is concerned, the stand he took on it 40 years or so
before, that is, starting from Hegel's ideas, only to criticise them
and to go beyond them.

'Men among the Ruins' can however give you a foretaste of this
overcoming. In this work, just as in 'Spiritual and structural
presuppositions of European union', Evola, not only condemns
irrevocably Hegel's historicism as well as his concept of
the "Absolute state", but also refutes transcendental idealism. The
Real is not necessarily the rational, no more than the rational is
the real. This critique can already be found in Evola's early works.

Going back over them and more particularly over an introduction to
the work of Lao-Tzu published in the early 1920's, he wrote,
precisely in 'Il Cammino del cinabro': "Through Lao-Tzu, even though
it was not clearly formulated, the fundamental orientation by which
the system which I built later on differentiated itself from idealist
philosophy appeared. As a matter of fact, Lao-Tzu's 'non-acting'
clearly contrasted with the immanentist identification between the
subject and the action, the action and the fact, identification which
I was to fight fiercely, in itself and in its historicist
applications. The principle, basically aristocratic, of detachment
and impassivity was, here, in the foreground. In imitation of the
divine model, the Perfect, the Taoist "real man" or "transcendent
man", by not identifying himself with exteriority, by not
intervening directly, by not externalising his Self by self-
assertion, by practicing instead the active renunciation to 'being'
and 'acting' in a direct and conditioned sense, achieves the
essential element, enters the Path, (...) and is able to exert a
subtle, invisible, magical action - wei-wu-wei, the 'acting-without-
acting', the sovereign and irresistible spontaneity - (...)".

It seems to me that these considerations can be used as a starting
point to resolve the problem and the contradiction you see in the
enlightening idea and principle of a 'dominion over the object known'.

Thompkins&Cariou



--- In evola_as_he_is@yahoogroups.com, "Rowan Berkeley"
<rowan_berkeley@y...> wrote:
>
> Reading the 'Controversy' again, I am struck by what I can only
regard as
> Evola's youthful Hegelianism (though whether he ever outgrew this
youthful
> trait is debatable).
>
> As Bruno tells us:
>
> "The true aim of magic in its original higher, we could even say,
Vedic,
> form, is not, as Guénon conceived it, "to produce more or less
extraordinary
> phenomena, especially (but not exclusively) in the sensitive order"
('Formes
> traditionnelles et cycles cosmiques', Gallimard, 1961), but to
bring about,
> through precise techniques and rituals meant to have a compelling
effect on
> supranatural forces, an inner transformation of the individual
leading to
> his "dominion over the object known", as Evola puts it here."
>
> and indeed Evola reiterates:
>
> "If Guénon understands 'intellectual realisation' (along with
metaphysical
> realisation) as something "essentially active", reflecting, in a
certain
> sense, the mode of the will, we certainly withdraw our reservations
on this
> subject (advising him however to prefer the expression "pure
actuality") ;
> but we will have to make our reservations again, when he speaks to
us about
> a will which does not find its area of operation in itself, but
rather in a
> certain 'knowledge' - and here 'knowledge' would mean
also 'identification
> with the object known'. Beyond this, we assert a higher value :
dominion
> over the object known."
>
> Now let it be said that 'identification with the object known'
implies unity
> with it, while 'dominion over the object known' implies separation
from it.
> Thus for the latter dualism triumphs over monism to all eternity.
Is this
> what we desire?
>
> In addition this illustrates the hidden thread which connects
Evola's
> doctrine of 'the Light' to that doctrine of 'the Darkness'
revealingly
> espoused by most of his contemporary followers, as opposed to those
of
> Guénon. Look again at this :
>
> "The Earth is the main field of contention between the Solar Logos
and the
> Luciferian Principle. The Initiate strives towards a harmonious
arrival at
> the Theonium of Saturn, and not toward the Sun, because the Sun
would
> destroy and consume him. The Saturnine sphere offers enlightenment,
control,
> and independence."









Sat Apr 9, 2005 12:16 pm

evola_as_he_is
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Reading the 'Controversy' again, I am struck by what I can only regard as Evola's youthful Hegelianism (though whether he ever outgrew this youthful trait is...
Rowan Berkeley
rowan_berkeley Offline Send Email
Apr 9, 2005
9:25 am

Hello, So long as Evola's early works and his self-biography, 'Il Camino del cinabro' have not been translated into English, misunderstandings will persist in...
evola_as_he_is Offline Send Email Apr 9, 2005
12:16 pm

The divergence on Vedanta between Evola and Guénon is alike to the one between Evola and Schuon about the castes: it depends on the personal nature in action....
vandermok@...
fulviomocco Offline Send Email
Apr 9, 2005
4:46 pm

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