Orientations: Point 10

⇐ Point 9   Point 11 ⇒ Julius Evola points out the three possible reactions to the modern world, which he regards as fundamentally “bourgeois”. We may dispute that today in that proletarian values seem to predominate in our time. Oppose the bourgeoisie with a “collectivized and materialized humanity,” to which we … Continue reading

Letters from Guenon to Evola (IX)

Letters from Guenon to Evola (IX)

The problem of the possible and the real seems very simple and obvious to me, but, of course, under the condition of examining it from the metaphysical point of view. It is obvious that, from the philosophical point of view, one can always think anything whatsoever and discuss a problem endlessly without ever reaching a conclusion; it is even what characterizes profane speculation, and I have never been able to entertain any interest for those so-called “problems” that fundamentally have only a verbal existence. Continue reading

Turning the Tables

We have given free rein to Guenon’s critique of Evola which, as far as it goes, is justified. Now we can turn the tables and explore what Evola found lacking in Guenon, specifically, the two issues of “Guenonian Scholasticism” and “Bureaucratic Initiation”. The mutual critiques are of different orders, but … Continue reading

Letters from Guenon to Evola (VIII)

Letters from Guenon to Evola (VIII)

According to what you explained to me this time, it seems that you consider the words “possible” and “real” in the sense of “non-manifested” and “manifested”; if that were so, one could say that it is merely a question of terminology and that, in spite of this expressive difference, we are basically in agreement on the point in question. However, such a use of the words “possible” and “real”, in a sense much different from how we use it, does not seem to be acceptable, because the non-manifested is not only just as real, but even more real than the manifested. Continue reading

Letters from Guenon to Evola (VII)

Letters from Guenon to Evola (VII)

every “true man” has realized all the possibilities of the human state, but each one following a way that is congenial to him and thanks to which he differentiates himself from the others. Moreover, if it were not so, how could there be a place here, in our world, also for other beings that have not reached this level? The same thing can also be applied, at another level, for the “transcendent man” or the jivan mukta; but then it is a matter of the totality of the possibilities of all the states. Continue reading

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