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On the dark age – di Julius Evola

31 Gen

On the dark age
di Julius Evola

In reference to what I previously said concerning what ancient traditions called the Dark Age (Kali Yuga), I will now describe some of the features of this age found in an ancient Hindu text, the Visnu Purana. I will put in brackets what I consider to be the contemporary applications.

Outcastes and barbarians will be masters of the banks of the Indus, Darvika, the Chandrabhaga and Kashmir. These will all be contemporary rulers [of this age] reigning over the earth: kings [rulers] of violent temper…..They will seize upon the property of their subjects; they will be of limited power and will for the most part rapidly rise and fall; their lives will be short, their desires insatiable, and they will display but little piety. The people of various countries intermingling with them will follow their example…..The prevailing caste will be the Shudra…..Vaisyas will abandon agriculture and commerce and gain a livelihood by servitude or the exercise of mechanical arts [proletarization and industrialization]…..Kshyatrias instead of protecting will plunder their subjects: and under the pretext of levying customs will rob merchants of their property [crisis of capitalism and of private property; socialization, nationalization, and communism]…..Wealth [inner] and piety [following one’s dharma] will decrease day by day until the whole world will be wholly depraved. Then property alone will confer rank [the quantity of dollars – economic classes]; wealth [material] will be the only source of devotion; passion will be the sole bond of union between the sexes; falsehood will be the only means of success in litigation….. Earth will be venerated but for its mineral treasures [unscrupulous exploitation of the soil, demise of the cult of the earth]….. Brahmanical clothes will constitute a Brahman…..weakness will be the cause of dependence [cowardice, death of fides and honor in the modern political forms]…..simple ablution [devoid of the power of the true rite] will be purification [can there really be anything more in the alleged salvation procured in the Christian sacraments?]….. In the Kali age men corrupted by unbelievers…will say: “Of what authority are the Vedas? What are gods or Brahmans?…..” Observance of caste, order and institutes [traditional] will not prevail in the Kali age. Marriages in this age will not be conformable to the ritual, nor will the rules which connect the preceptor and his disciple be in force…..A regenerated man will be initiated in any way whatever [democracy applied to the spiritual plain] and such acts of penance as may be performed will be unattended by any results [this refers to a “humanistic” and conformist religion]…..all orders of life will be common alike to all persons….. He who gives away much money will be the master of men and family descent will no longer be a title of supremacy [the end of traditional nobility, advent of bourgeoisie, plutocracy]….. Men will fix their desires upon riches, even though dishonestly acquired…..Men of all degrees will conceit themselves to be equal with Brahmans [the prevarication and presumption of the intellectuals and modern culture]…..The people will be almost always in dread of dearth and apprehensive of scarcity; and will hence ever be watching the appearances of the sky [the meaning of the religious and superstitious residues typical of modern masses]….. The women will pay no attention to the commands of their husbands or parents…..They will be selfish, abject and slatternly; they will be scolds and liars; they will be indecent and immoral in their conduct and will ever attach themselves to dissolute men….. Men having deviated into heresy, iniquity will flourish, and the duration of life will therefore decrease.

Nevertheless, in the Visnu Parana there are also references to elements of the primordial or “Manu’s” race that have been preserved in this Dark Age in order to be the seed of new generations; what appears again is the well-known idea of a new and final epiphany “from above”:

When the practices taught by the Vedas and the institutes of law shall nearly have ceased, and the close of the Kali age shall be nigh, a portion of that devine being who exists of his own spiritual nature in the character of Brahma, and who is the beginning and the end, and who comprehends all things, shall descend upon the earth…..He will then reestablish righteousness upon earth; and the minds of those who live at the end of the Kali age shall be awakened, and shall be pellucid as crystal. The men who are thus changed by virtue of that peculiar time shall be the seeds of [new] human beings, and shall give birth to a race who shall follow the laws of the Krita age, or age of purity [primordial age].

In the same text and chapter it is said that the stock from which this divine principal will be born lives in the village of Shambhala; Shambhala – as I previously suggested – refers to the metaphysics of the “center” and the “pole,” to the Hyperborean mystery and the forces of primordial tradition.

 

( Fonte: http://www.juliusevola.it )

On the islamic tradition – di Julius Evola

31 Gen

On the islamic tradition
di Julius Evola

Islam, which originated among the Semitic races also consisted of the Law and Tradition, regarded as a formative force, to which the Arab stocks of the origins provided a purer and nobler human material that was shaped by a warrior spirit. The Islamic law (shariah) is a divine law; its foundation, the Koran, is thought of as God’s very own word (kalam Allah) as well as a nonhuman work and an “uncreated book” that exists in heaven ab eterno. Although Islam considers itself the “religion of Abraham” it is nevertheless true that (a) it claimed independence from both Judaism and Christianity; (b) the Kaaba, with its symbolism of the center, is a pre-Islamic location and has even older origins that cannot be dated accurately; (c) in the esoteric Islam tradition, the main reference point is al-Khadir, a popular figure conceived as superior to an pre-dating the biblical prophets (Koran 18:59-81).

In early Islam the only form of asceticism was action, that is, jihad, or “holy war”; this type of war, at least theoretically, should never be interrupted until the full consolidation of the divine Law has been achieved. Finally, Islam presents a traditional completeness, since the shariah and the sunna, that is, the exoteric law and tradition, have their complement not in vague mysticism, but in full-fledged initiatory organizations (turuq) that are categorized by an esoteric teaching (tawil) and by the metaphysical doctrine of the Supreme Identity (tawhid).

In these organizations, and in general in the shia, the recurrent notions of the masum, of the double perogative of the isma (doctrinal infallibility), and of the impossibility of being stained by any sin (which is the perogative of the leaders, the visible and invisible Imams and the mujtahid), lead back to the line of an unbroken race shaped by a tradition at a higher level than both Judaism and the religious beliefs that conquered the West.

 

( Fonte: http://www.juliusevola.it )

On Islam and Tradition – di Julius Evola

31 Gen

On Islam and Tradition
di Julius Evola

Even though it began relatively recently, I will briefly refer to another tradition, Islam, which originated among the Semitic races and succeeded in overcoming those negative motifs. As in the case of priestly Judaism, the center in Islam also consisted on the Law and Tradition, regarded as a formative force, to which the Arab stocks of the origins provided a purer and nobler human material that was shaped by a warrior spirit. The Islamic law (shariah) is a divine law; its foundation, the Koran, is thought of as God’s very own word (kalam Allah) as well as a nonhuman work and an “uncreated book” that exists in heaven ab eterno. Although Islam considers itself the “religion of Abraham”, even to the point of attributing to him the foundation of the Kaaba (in which we find again the theme of the “stone”, or the symbol of the “center”), it is nevertheless true that (a) it claimed independence from both Judaism and Christianity; (b) the Kaaba, with its symbolism of the center, is a pre-Islamic location and has even older origins that cannot be dated accurately; (c) in the esoteric Islam tradition, the main reference point is al-Khadir, a popular figure conceived as superior to an pre-dating the biblical prophets (Koran 18:59-81).

Islam rejects a theme found in Judaism and that in Christianity became the dogma and the basis fof the mystery of the incantation of the Logos; it retains, sensibly attenuated, the myth of Adam’s fall without building upon it the theme of “original sin”.

In this doctrine Islam saw a “diabolical illusion” (talbis Iblis) or the inverted theme of the fall of Satan (Iblis or Shaitan), which the Koran (18:48) attributed to his refusal, together with all his angels, to bow down before Adam. Islam also not only rejected the idea of a Redeemer or Savior, which is so central in Christianity, but also the mediation of a priestly caste. By conceiving the Divine in terms of an absolute and pure monotheism, without a “Son”, a “Father”, or a “Mother of God”, every person as a Muslim appears to respond directly to God and to be sanctified through the Law, which permeates and organizes life in a radical unitary way in all of its juridicial, religious, and social ramifications.

In early Islam the only form of asceticism was action, that is, jihad, or “holy war”; this type of war, at least theoretically, should never be interrupted until the full consolidation of the divine Law has been achieved. it is precisely through the holy war, and not through preaching or missionary endeavor, that Islam came to enjoy a sudden, prodigious expansion, originating the empire of the Caliphs as well as forging a unity typical of a race of the spirit, namely, the umma or “Islamic nation”. Finally, Islam presents a traditional completeness, since the shariah and the sunna, that is, the exoteric law and tradition, have their complement not in vague mysticism, but in full-fledged initiatory organizations (turuq) that are categorized by an esoteric teaching (tawil) and by the metaphysical doctrine of the Supreme Identity (tawhid).

In these organizations, and in general in the shia, the recurrent notions of the masum, of the double perogative of the isma (doctrinal infallibility), and of the impossibility of being stained by any sin (which is the perogative of the leaders, the visible and invisible Imams and the mujtahid), lead back to the line of an unbroken race shaped by a tradition at a higher level than both Judaism and the religious beliefs that conquered the West.

 

 

( Fonte: http://www.juliusevola.it )