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evola_as_he_is · EVOLA AS HE IS

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Initiatory centres and history


The various explanations offered by Evola in this respect are not
fully satisfactory and, in fact don't explain much. However, he had
the merit to ask the right questions, except for one, maybe the main
one : do they still possess those powers? If they do, how come they
haven't used them?

Evola, referring to the testimonies of Western travellers to Tibet
and in particular to those of A. David-Neel, seems to assume that
they still possessed them when Tibet was invaded by China. According
to the editor of the French edition of 'L'Arco et la clava', 'L'Arc
et la massue' (Pardès, Puiseaux, 1983), "the veracity and the
seriousness of the testimonies of A. David-Neel should be questioned,
judging by the revelations made by her former secretary in a book
published ten years ago or so and which must have embarrassed many
people since it was quickly taken off the market by the editor". The
reference to this book is given : J. Denys, 'Alexandra David-Neel ou
une supercherie dévoilée', La Pensée Universelle, Paris ('A. David-
Neel : an exposed trickery'). Has anyone read this book or even heard
of it? We haven't. Actually, no one seems to have heard of it.

It would be interesting to investigate the reasons this book
was "taken off the market". One of the most preposterous description
ever made of Julius Evola can be found in "The Shadow of the Dalai-
Lama" (http://www.trimondi.de/SDLE/Index.htm) - it is a caricature,
based on the most hackneyed pieces of malicious gossip spread since
the end of WW2 by people who can be objectively called
the "concierges of esotericism", pieces of malicious gossips which,
here, are even accentuated to dramatise the authors' thesis on
Tantrism. When it comes to the current dalai-lama, however, these are
better informed : "In the USA the lawyer Michael van Walt van Praag
has successfully argued the interests of the Tibetan government in
exile to both Senators and Congressmen. He succeeded in getting a
resolution on Tibet passed in the U.S. Senate. One of his greatest
political successes was when in 1991 the Kundun was permitted to take
his place in the rotunda and address the American House of Congress.
Afterwards he met with President George Bush. Bush signed an official
document in which Tibet was described as am "occupied country". Since
1990 The Voice of America has begun broadcasting programs in Tibetan.
A new broadcaster, Free Asia, which also has a Tibet department, has
recently been approved by Congress. As of 1997, the State Department
appointed a "special representative for Tibet" who is supposed to
have the task of negotiating between the Kundun and China." And
again : "Just like the teachings of the Buddha, the political issue
of Tibet at first evoked little resonance among the western public.
Those who broached the topic of the fate of the Tibetan people in
American and European governmental circles generally encountered
rejection and disinterest. But this dismissive stance changed in the
mid-eighties. With increasing frequency, His Holiness the Fourteenth
dalai lama was officially received by western heads of state who had
previously refused to be in public contact with him for fear of
Chinese protests."(see message 162 about the U.S.A./ Russia/ E.U./
Turkey/ Israel coalition, led by the Jew, against China) It is clear
that the dalai-lama has 'friends in high places' ; a lot of Tibetan
communities have been settling in Western countries since he managed
to make 'friends in high places' ; from L.A. to Rimini, exile
Tibetans seem to live on the money they get from their teachings,
indiscriminately dispensed to those Westerners who can afford them,
whether they are business(wo)men, artists, students or women of
letters. Needless to say that it is not in his interest to let the
rumour spread that his expatriate fellow-country-men don't have
the 'powers' they claim to have. Those Tibetan expatriates Evola
didn't seem to be exactly fond of : "A book recently published in
Italian translation by Edizioni Borla tells us about the odyssey of
those Tibetan lamas who ran away from their country to save their
life, while, in Tibet, the Chinese massacred, sought to eradicate
everything which had a sacred character, and started the communist
atheistic indoctrination of the population." What Evola may not have
known is that, according to a Tibetan tradition, the fourteenth dalai-
lama is considered as an equivalent to what is known as the 'anti-
Christ'/ 'ante-Christ' in traditions of Semitic origin.

'The Shadow of the Dalai-Lama", whose well-documented considerations
on the policy of the dalai-lama are as interesting and valuable, that
is, as a basis for a criticism made from another, higher, more
comprehensive standpoint, as its views on Tantrism are biased by the
feminist somewhat psycho-analytic perspective from which it looks at
it, allows us to come to the second point of your message, since its
tenth chapter contains a footnote which refers to a well-known
subject in esotericist circles : "Marco Pallis is of the opinion that
Ossendowski has simply substituted the name Agarthi for Shambhala,
because the former was very well known in Russia as a "world center",
whilst the name Shambhala had no associations (Robin, 1986, pp. 314-
315)." Is this the same Robin who published, among other
things, 'René Guénon, la dernière chance de l'Occident' ('René
Guénon, the last chance for the West'), an essay about Rennes-le-
Château and 'Le Royaume du Graal', a work in which, while juggling
merrily with symbols and etymology to the point of making it a novel,
he doesn't hesitate to claim, still among other things, that de
Gaulle was a guénonian and believed in the existence of extra-
terrestrials : Jean Robin? Does he refer to the book written by
Pallis to refute Ossendowski's theses, and, to the extent that Guénon
shared them, the parts of 'Le Roi du Monde' which deal with them?
Since this books is 'unavailable', it cannot be said with certainty.
The fact remains nonetheless that "Bêtes, Hommes et Dieu",
Ossendowski's famous book, has given rise to various speculations
about a 'subterranean world', following the publication of 'Le Roi du
Monde', in esotericist circles more or less linked to guénonian
ones ; for most of them, they are fanciful. As to Guénon, who, by his
authority and his reputation of seriousness, lent credibility to this
motif, his position is not unequivocal, as is Ossendowski's. First,
we are told that the latter doesn't take responsibility for his
statement on the existence of a subterranean world ; then, that
Ossendowski attended the subterranean celebration of "Cosmic
Mysteries" : if he did attend this celebration, why doesn't he take
responsability for his statement?
Furthermore, contrary to what Guénon seems to assume, it is not
Saint-Yves d'Alveydre who first came up with the theory of an
inhabited "hollow earth", evne though he seems to be the first to
have given it an esoteric flavour. At the beginning of the XIXth
century, an American drew international attention to the possibility
of an inhabited world within ours. His name was John Cleves Symnes.
He developed his ideas in a book called "Theory of Concentric
Spheres" (1826). It had so much impact on its contemporaries that it
influenced many American novelists of the XIXth century, such as C.R.
Dake, E.R. Burroughs, and H.P. Lovecraft, before becoming in the XXth
century the pet theme of a certain esotericism as the Shamballah myth.
The eleventh chapter of "The Shadow of the Dalai-Lama" deals with
it, and more particularly with the influence it has had on the West.
Let's get to the point straight away by quoting an excerpt of it,
whose crucial significance should not escape those who look at things
from the same point of view as we do and who have read carefully the
considerations we've made in several occasions on 'Eurasia' and
related subjects : "Since the end of the 19th century Buddhism had
become a real fashion among the Russian high society, comparable only
to what is currently happening in Hollywood, where more and more
stars profess to the doctrine of the Dalai Lama. It was considered
stylish to appeal to Russia's Asiatic inheritance and to invoke the
Mongolian blood which flowed in the veins of every Russian with
emotional phrases. The poet, Vladimir Solovjov declaimed, "Pan-
Mongolism — this word: barbaric, yes! Yet a sweet sound" (Block,
n.d., p. 247)." - To the ears of the millions of German females who
were raped in 1945 by the Mongols, Kazakhs, Buriats, Kalmyks, which
the Red Army unleashed on The Third Reich?
Among many other remarkable quotations, here is another one : "the
Soviet Union's highest-ranking cultural official of the time, Anatoli
Vassilievich Lunacharski, praised Asia as a pure source of
inexhaustible reserves of strength : "We need the Revolution to toss
aside the power of the bourgeoisie and the power of rationality at
the same time so as to regain the great power of elementary life, so
as to dissolve the world in the real music of intense being. We
respect and honor Asia as an area which until now draws its life
energy from exactly these right sources and which is not poisoned by
European reason". The Bolsheviks were fully conscious that they had
to rely on the "power of bourgeoisie" to establish their own power
and to create "paradise on earth", of course : "Weak desires, a will
obstinate rather than extreme, a perpetual but tranquil appetite for
material joys ; a rare gluttony, more selective than that of Negroes
in its choice of means of satisfaction. A tendency to mediocrity in
all things, a facile understanding neither too elevated nor too
deep ; love of the useful, respect for the law, awareness of the
advantages of a certain amount of liberty. The Yellow Race are
practical in the strict sense of the word. They do not dream, they
have no taste for theory, they invent little, but are able to
appreciate and adopt all that is of use to them. Their desire is to
live as gently and comfortably as they can. One can see that they are
superior to the Negroes. This is a populace and a petite bourgeoisie
which any civilising power would wish to have at the base of its
society, but which it should not expect to create the society in
toto, nor to supply its nervous tone, its sense of beauty, or its
capacity for action." (De Gobineau, 'Essay on the Inequality of Human
Races' - in passing, unlike many people who ramble about the so-
called 'Asian spirit' and 'Asian spirituality' without having ever
set a foot in Asia, except as tourists, De Gobineau spent many years
of his life among Asian populations). Julius Evola stressed that
there was an intimate link between Bolshevism and the racial profile
of the Russian people : "(...) Bolshevism has so little in common
with Europe that Lenin once said that the Roman-Germanic world was
the main obstacle to the fulfilment of the collective proletarian
ideal, which, in fact, is a pure mechanic and rationalised
reminiscence of the ancient barbaric and pre-personal substratum of
the Slavic race" ; as against Malaparte, he saw clearly the "Asian
features of Bolshevism" ('Il 'brav'uomo' Lenin e il carattere della
rivoluzione russa' - in 'Fenomenologia della sovversione', SeaR
edizioni, 1993). Thus, the fact that Peter Badmajev, a former
Buddhist of Asian origin converted to Russian Orthodox who had more
influence upon the court of the Tsar at the beginning of the XIXth
century than Rasputin did, "greeted the Russian October Revolution
and the seizure of power by the Bolsheviks with great emotion", is
all but "extremely surprising".

The more we go, the more the thesis of De Gobineau according to which
the Aryan formative force which is at the root of the foundation of
all great Asian civilisations has withdrawn and the specifically
Asian substratum it neutralised for centuries and centuries has come
to the surface becomes true. In the same way, Mahâyâna and Hînayâna
can be considered as the adaptations of early Aryan Buddhism to the
own forma mentis of populations of Asian stock, with all the
alterations along sentimental and passively contemplative lines which
this implies. As for Tantrism, which, as pointed out by Evola, was
deprived by the Aryans of the maternal and matriarchal features it
had in the pre-Indo-European Dravidian stratum in which it was born,
there are grounds for thinking that it has fallen back into them,
with their related practices and rites of low magic.

Thompkins&Cariou


--- In evola_as_he_is@yahoogroups.com, "vandermok@a..."
<vandermok@l...> wrote:
> Tibet has been conquered easily, so we recognize a lacking of every
magic defence from the side of a presumed supreme centre. Evola
explains this as a fracture from every occult power or influence,
according to the present situation: the end of a cycle. The only
other explanation I can assume is that a defence on a subtle level
could be hard to perceive, and the consequences visible only in time.
> Moreover, there are people considering the hypothesis of an
underground supreme centre in Asia, ruled by a dubious King of the
World, as Guénon made, not so reassuring.
>
> Fulvio








Sat Aug 6, 2005 3:14 pm

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In the years 1960, Julius Evola exchanged some letters with Titus Burckhardt, an author known especially for his works on Islamic art and architecture. This...
evola_as_he_is Offline Send Email Aug 4, 2005
5:06 pm

Tibet has been conquered easily, so we recognize a lacking of every magic defence from the side of a presumed supreme centre. Evola explains this as a...
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Aug 5, 2005
5:44 pm

The various explanations offered by Evola in this respect are not fully satisfactory and, in fact don't explain much. However, he had the merit to ask the...
evola_as_he_is Offline Send Email Aug 6, 2005
3:15 pm

In 'Centri iniziatici e la storia', Julius Evola examined the relations between initiatory centres and the course of modern history. Initiatory centres are...
evola_as_he_is Offline Send Email Oct 9, 2005
4:37 pm

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