Julius Evola Quotes

The Americans' "open-mindedness", which is sometimes cited in their favor, is the other side of their interior formlessness. The same goes for their "individualism". Individualism and personality are not the same: the one belongs to the formless world of quantity, the other to the world of quality and hierarchy. The Americans are the living refutation of the Cartesian axiom, "I think, therefore I am": Americans do not think, yet they are. The American "mind", puerile and primitive, lacks characteristic form and is therefore open to every kind of standardization.

The essence of nationalistic ideology is to hold homeland and nation as supreme values, conceiving them as mystical entities almost with a life of their own and having an absolute claim on the individual; whereas, in reality, they are only dissociated and formless realities, by way of their negation of any true hierarchical principle, and of any symbol or warrant of a transcendent authority. In general, the foundation of political unities that have taken form in this direction is antithetical to the traditional state. In fact, as I have said, the cement of the latter was a loyalty and fidelity that could dispense with the naturalistic fact of nationality; it was a principle of order and sovereignty that, by not being based on this fact, could even be valid in areas including more than one nationality. It was the dignities, particular rights, and castes that united or divided individuals "vertically," beyond the "horizontal" common denominator of "nation" and "homeland." In a word, it was unification from above, not from below.

I truly cannot say what the person who still has hope for man should think of the imminence of quasi-apocalyptic destruction. It would certainly force many to face the existential problem in all its nakedness, and subject them to extreme trials; but is this a worse evil than that of mankind's safe, secure, satisfied, and total consignment to the kind of happiness that befits Nietzsche's "last man": a comfortable consumer civilization of socialized human animals, aided by all the discoveries of science and industry and reproducing demographically in a squirming, catastrophic crescendo?

However, what is really required to defend 'the West' against the sudden rise of these barbaric and elemental forces is the strengthening, to an extent perhaps still unknown to Western man, of a heroic vision of life. Apart from the military-technical apparatus the world of the 'Westerners' has at its disposal only a limp and shapeless substance – and the cult of the skin, the myth of 'safety' and of 'war on war', and the ideal of the long, comfortable guaranteed, 'democratic' existence, which is preferred to the ideal of the fulfilment which can be grasped only on the frontiers between life and death in the meeting of the essence of living with the extreme of danger.

The enormous and spontaneous spread of jazz in the modern world shows that meanings no different from those of the physico-cerebral "classical" music, which superseded nineteenth-century bourgeois melodrama and pathos, have in fact thoroughly penetrated the younger generation. But there are two sides to this phenomenon. Those who once went crazy for the waltz or delighted in the treacherous and conventional pathos of melodrama, now find themselves at ease surrounded by the convulsive-mechanical or abstract rhythms of recent jazz, both "hot" and "cool," which we must consider as more than a deviant, superficial vogue. We are facing a rapid and central transformation of the manner of listening, which is an integral part of that complex that defines the nature of the present. Jazz is undeniably an aspect of the resurfacing of the elemental in the modern world, bringing the bourgeois epoch to its dissolution.

We have to face the consequences of the fact that the family has long since ceased to have any higher meaning, or been cemented by living forces that go beyond the merely individual. The organic and, to a certain degree, "heroic" character that its unity presented in the past has been lost in the modern world, just as the institution's residual veneer of "sacrality" bestowed by religious marriage has disappeared, or nearly so. In reality, in the great majority of cases the modern family is presented as a petit bourgeois institution determined almost exclusively by conformist, utilitarian, primitive, or at best sentimental factors. Above all, its essential fulcrum has disappeared, which was constituted by the primarily spiritual authority of its head, the father: that is shown by the etymological meaning of the word pater as "lord," or "sovereign." […] How could the family continue to have a firm, binding center, if its natural head, the father, is so often estranged from it today—even physically, when the practical mechanism of material life takes him away from it? What authority can the father have, especially in the so-called upper classes, if he is reduced to a money-making machine, a busy professional, and the like?

Not being able to ban sexuality altogether, Catholicism has tried to reduce it to a mere biological fact, allowing its use in marriage only for procreation. Unlike certain ancient traditions, Catholicism has recognized no higher value, not even a potential one, in the sexual experience taken in itself. There is lacking any basis for its transformation in the interests of a more intense life, to integrate and elevate the inner tension of two beings of different sexes, whereas it is in exactly these terms that one should conceive of a concrete "sacralization" of the union and the effect of a higher influence involved in the rite.

The fundamental principle underlying all justifications of war, from the point of view of human personality, is 'heroism'. War, it is said, offers man the opportunity to awaken the hero who sleeps within him. War breaks the routine of comfortable life; by means of its severe ordeals, it offers a transfiguring knowledge of life, life according to death. The moment the individual succeeds in living as a hero, even if it is the final moment of his earthly life, weighs infinitely more on the scale of values than a protracted existence spent consuming monotonously among the trivialities of cities. From a spiritual point of view, these possibilities make up for the negative and destructive tendencies of war, which are one-sidedly and tendentiously highlighted by pacifist materialism. War makes one realise the relativity of human life and therefore also the law of a 'more-than-life', and thus war has always an anti-materialist value, a spiritual value.

Knighthood, instead, appeared as a superterritorial and supernational community in which its members, who were consecrated to military priesthood, no longer had a homeland and thus were bound by faithfulness not to people but, on the one hand, to an ethics that had as its fundamental values honor, truth, courage, and loyalty and, on the other hand, to a spiritual authority of a universal type, which was essentially that of the Empire.

In dealing with relationships, not only man-to-man, but also State-to-State and race-to-race, it is necessary to be able to conceive again of that obedience which does not humiliate but exalts, that command or leadership which commits one to superiority and a precise responsibility.

A political, economic, and social order created merely for the sake of temporal life is exclusively characteristic of the modern world, that is, of the antitraditional world.

Christianity is at the root of the evil that has corrupted the West. This is the truth, and it does not admit uncertainty. In its frenetic subversion of every hierarchy, in its exaltation of the weak, the disinherited, those without lineage and without tradition; in its call to "love", to "believe", and to yield; in its rancor toward everything that is force, self-sufficiency, knowledge, and aristocracy; in its intolerant and proselytizing fanaticism, Christianity poisoned the greatness of the Roman Empire. Enemy of itself and of the world, this dark and barbarous wave remains the principal cause of the West's decline.

Warrior spirit is characterised by direct, clear and loyal relations, based on fidelity and honour and a sound instinct for the various dignities, which it can well distinguish: it opposes everything which is impersonal and trivial.

It is a cliché that the modern scientific vision has desacralized the world, and the world desacralized by scientific knowledge has become one of the existential elements that make up modern man, all the more so to the degree that he is "civilized." Ever since he has been subject to compulsory education, his mind has been stuffed with "positive" scientific notions; he cannot avoid seeing in a soulless light everything that surrounds him, and therefore acts destructively. What, for example, could the symbol of the sunset of a dynasty, like the Japanese, mean to him when he knows scientifically what the sun is: merely a star, at which one can even fire missiles.

There is a necessary correspondence between the most advanced stages of a historical cycle and the most primitive. America is the final stage of modern Europe. Guénon called the United States "the far West", in the novel sense that the United States represents the reductio ad absurdum of the negative and the most senile aspects of Western civilization. What in Europe exist in diluted form are magnified and concentrated in the United States whereby they are revealed as the symptoms of disintegration and cultural and human regression. The American mentality can only be interpreted as an example of regression, which shows itself in the mental atrophy towards all higher interests and incomprehension of higher sensibility. The American mind has limited horizons, one conscribed to everything which is immediate and simplistic, with the inevitable consequence that everything is made banal, basic and leveled down until it is deprived of all spiritual life. Life itself in American terms is entirely mechanistic. The sense of "I" in America belongs entirely to the physical level of existence. The typical American neither has spiritual dilemmas nor complications: he is a "natural" joiner and conformist.