Julius Evola

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jazz in the modern world shows that meanings no different from those of the physico-cerebral "classical" music, which superseded nineteenth-century bourgeois melodrama and pathos, have in fact thoroughly penetrated the younger generation.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.

For a long time there have been no true sovereigns, monarchs by divine right capable of wielding sword and scepter, and symbols of a higher human ideal. More than a century ago, Juan Donoso Cortés stated that no kings existed capable of proclaiming themselves as such except "by the will of the nation," adding that, even if any had existed, they would not have been recognized. The few monarchies still surviving are notoriously impotent and empty, while the traditional nobility has lost its essential character as a political class and any existential prestige and rank along with it. Its current representatives may still interest our contemporaries when put on the same plane as film actors and actresses, sport heroes and opera stars, and when through some private, sentimental, or scandalous chance, they serve as fodder for magazine articles.

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.

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.

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 one who fights according to the sense of 'sacred war' is spontaneously beyond every particularism and exists in a spiritual climate which, at any given moment, may very well give rise and life to a supra-national unity of action. This is precisely what occurred in the Crusades when Princes and Dukes of every land gathered in the heroic and sacred enterprise, regardless of their particular utilitarian interests or political divisions, bringing about for the first time a great European unity, true to the common civilisation and to the very principle of the Sacred Roman Empire.

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.

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?

The good fighter does "what has to be done" and does not let himself be troubled by any scepticism. [...] Given the ineptitude of the existing political groups, which, as is well known, have often forced qualified elements to move away from them, and given that what would have been desirable did not occur, which is to say, a political party as a mere force of manoeuvre in the present time, but absolutely disciplined and controlled by a superordinated group, owner of a precise inner doctrine not to be paraded in the common political struggle—given these things, the only possibilities seem to me to be those of more diffuse activity : to win, and influence with direct contacts, personalities, if possible, holding a post of command, not so much in the world of the political schemers as in that of the army, of officialdom and of business.

In reality, chivalry was animated by the impulse toward a ‘traditional’ restoration in the highest sense of the word, with the silent or explicit overcoming of the Christian religious spirit.

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.

The occult war is a battle that is waged imperceptibly by the forces of global subversion, with means and in circumstances ignored by current historiography. The notion of occult war belongs to a three-dimensional view of history: this view does not regard as essential the two superficial dimensions of time and space (which include causes, facts, and visible leaders) but rather emphasizes the dimension of depth, or the "subterranean" dimension in which forces and influences often act in a decisive manner, and which, more often not than not, cannot be reduced to what is merely human, whether at an individual or a collective level”

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.

In a superior civilization, as, for example, that of the Indo-Aryans, the being who is without a characteristic form or caste (in the original meaning of the word), not even that of servant or shudra, would emerge as a pariah. In this respect America is a society of pariahs. There is a role for pariahs. It is to be subjected to beings whose form and internal laws are precisely defined. Instead the modern pariahs seek to become dominant themselves and to exercise their dominion over the entire world.

Although our case is different from that of ascetics who remove themselves from the world, the situation of the latest technological civilization might offer the incentive for commitments of this kind. In a large city, in mass society, among the almost unreal swarming of faceless beings, an essential sense of isolation or of detachment often occurs naturally, perhaps even more than in the solitude of moors and mountains.