Bersekrs are a special incident of 'barbarism' due to the induction of an altered mind state. As has already been explained in the earlier quote from Dumezil, the notion of 'mystic heat', frenzy, tapas, or whatever one wishes to refer to it as is induced via a form of primordial shamanism. This is not restricted to use in the Nordic tradition either, as Dumezil also mentions it is found widely (under different names) across all Indo-European traditions. Hence these barbarians, may not be barbarians all of the time, and should not be viewed as primitive savages. Rather a type of shamanic warrior.
Would the imagery of the
'berserkr' also tie into Evola's Doctrine of Battle and Victory?
darklittleflame <ads694@...> wrote:
"The power of a new Middle Ages is needed - a revolt, interior as
well as exterior, of a barbaric purity."
Is there any ambiguity regarding the word Evola originally uses
for 'barbaric'?
I am just wondering how Evola saw this 'barbarism' as differing from
the "uncouth and ferocious" attitude of the semites. Also, given
such views, can anyone elaborate on how Evola viewed such
things as 'bersekrs'? Were these perhaps ferocious but not uncouth?
Following the above quote Evola then seems to suggest that
this 'barbarism' is a precursor necessary to clear the way for a
true restoration of the primordial nordic tradition.
"The one who enters the temple, however much of a barbarian he may
be (is this a tone of disparagement?), has the unquestionable duty
to drive out [the] corrupters...
To all this [corruption] must be said: "Enough!", so that some men
at least can recover the long roads, the long danger, the long gaze,
and the long silence ; so that the wind of the open sea can blow
again - the wind of the Nordic primordial tradition - to reawaken
the sleepers of the West."
Given the possible tone of disparagement towards these barbarians,
was 'barbarism' here perhaps used as an appeal and attempt to give
an impetus to the more 'uncouth and ferocious' elements of
the 'popular' Right wing movements of the time that would be more
in line with Evola's attempt to restore Tradition? I do not know
enough regarding the context of publication so would be interested
in what others have to say.
--- In evola_as_he_is@yahoogroups.com, "evola_as_he_is"wrote:
>
>
> Given the regrettable indiscretion which was committed three weeks
> ago on another e-list and of which we got to hear, it would be
> useless to keep it secret for a longer period of time.
>
> 'Heathen Imperialism' is based on 'Heidnischer Imperialismus', and
> not on 'Imperialismo pagano', be it only because the former is far
> more accomplished.
>
> Basically, 'Heidnischer Imperialismus' is so different
> from 'Imperialismo pagano' that the former cannot be considered as
a
> mere revised and expanded edition of the latter. Differences
between
> them are far too numerous and important to be identified and given
> via footnotes, not to mention that footnoting a book like this
poses
> serious problems of lay-out, which would make its reading rather
> acrobatic, especially since both books contain their own
footnotes.
> All those who have published 'Imperialismo pagano', whether the
> original or its French translation, renounced to do it.
>
> Speaking of footnotes, we are thinking of an original and most
> convenient way of giving them without inserting them in the actual
> book.
>
> One more word about http://evola.frih.net : when that picture we
> mentioned yesterday is taken and downloaded on it, the site will
> change name and be called, as it is now,
> http://evola_as_he_is.frih.net .
>
>
>
> --- In evola_as_he_is@yahoogroups.com, "darklittleflame"
>wrote:
> >
> > Given discussion in past posts are we to assume that an English
> > translation of Heathen Imperialism will be made available at
some
> time?
> > If so, will it be based on the original Italian or the German
> version,
> > which I understand had a number of changes made? And would such
> > differences and their significance be identified via footnotes
or
> an
> > introduction?
> >
>
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