quotes

On politics

Authentical political ends are mostly autonomous ones (i.e., not derived from something else): they are connected to ideas and interests different from those of peacefull living, pure economics, and physical well-being, pointing to a higher dimension of life and a separate order of dignity. This opposition between the political and the social domains is fundamental.”

Men Among The Ruins p. 124

As you may have noticed, this “blog” is pretty much filled with quotes. There are a few ideas behind them. First, in some cases I want to show you what I am currently reading, so that you may look forward to a review of the book when I finished it. Of course the quotes are also given because they appeal to me in some way. That doesn’t mean that I always (fully) agree with them, but especially in ‘extreme cases’ such as Evola or some of Guénon quotes (see below), they definately could set readers to think about certain things. That certainly is a purpose for the quotes and you may feel free to “comment” your reactions.

Indeed, right now I am reading Men Among The Ruins, the English version (2002) that became known in ‘my musical scene’ because of the involvement of Michael Moynihan and Markus Wolff. Many years ago (2002) I wrote an article about Evola, mostly on request, which result can be found in the articles section still. Earlier I had read the famous Hermetic Tradition (a subject I was very much interested in at the time). It took many more years before I read something else: Revolt Against The Modern World (about a year ago). I didn’t really intend to read Evola’s political works, but somehow I still wanted to read Men Among The Ruins, so got a copy of it afterall. I have just finished the magnificent 100 page introduction by H.T. Hansen and started with the first chapters. Hansen gives a great view on the radical, Italian thinker. Evola didn’t have too many allies while he lived and even less so when he died. Evola was not thought of highly by the Fascists (Italy) or National Socialists (Germany) for the greater part of his life, but of course ‘leftish’ thinkers hated him for being as radical as he was, alligning with Fascism (for some time) and especially, for being extremely aristocratic. The biggest problem for both: Evola looked beyond the material and aimed for the Divine. He truely was an “anarchist individualist reactionary” as Hansen ends his introduction. However still ‘not done’ in the minds of many, Evola and his ideas seem to interest a growing number of scholars, intellectuals and not-too-radical (youthfull) thinkers (the radicals of today and yesterday cannot stand Evola’s criticism towards their ideas). Many ideas of Evola are not mine, but he sure has a whole bunch of good points. Oops, can I say that in the year 2007? Hopefully a growing number of people can read that without starting to throw prejudices and are able to form a balanced view on a controversial thinker. I have tried it before (see my article), not everybody agreed that I succeeded (some said that I was trying to raise sympathy for the fascist ideas). After reading Evola’s only really political book (and in Riding The Tiger he himself called it a failure and the became apolitical), you may find in my review the thoughts I have on it.

In a certain sense, the author stands outside the disputes and divergences of commonplace politics – between fascism and antifascism, liberalism and communism, capitalism and socialism – because he refuses to let the discussion unfold on the essentially materialistic plane chosen by our adversaries.

J. Valerio Borghese in the introduction to the Italian version.

Read more quotes of Evola or reviews of books of Evola.

On Sleipnir

The eigh-legged horse is clearly portrayed on three of the Gotland stones, although he is not shown before the Viking Age. This may be a symbol originating in countries further east, for the eight-legged steed is recognised in parts of Siberia as the steed of the shaman, carrying his spirit to worlds beyond the earth. It is also used in India to describe the bier, carried by four men and therefore resembling a horse with eight legs, whcih takes the dead man to his funeral.

H.R. Ellis Davidson in Scandinavian Mythology (1969) p. 44.

On Odin, bind-God

Both valknut and rings [that warriors wore around their upper arms] may indeed symbolise the power of Odin to bind and to loose, which was especially shown in battle. He was able to lay fetters of panic, paralysing terror or fatal hesitation on doomed men, while giving those he favoured immunity from such bonds by the wild intoxication which freed warriors from inhibition of fear.

H.R. Ellis Davidson in Scandinavian Mythology (1969) p. 38

Valhalla in the grave

There [in Valhalla] is said to be a hall with many doors, filled with shields and mailcoats and haunted by the wolf and the eagle. It seems indeed to be a kind of riddling account of the field of battle, where the wolf and the eagle are busy and where the doors of death are opened for many.

H.R. Ellis Davidson in Scandinavian Mythology (1969), p. 42.

The Universal Myths 2

There was a woman of the Buryat tribe who possessed two husbands at one and the same time. Her first and favorite husband was the ghost of a great sorcerer who had died several generations before. Her second husband was a surly chieftain. To create a worthy and unusual gift for his bride on earth, the ghostly husband interfered with the chieftain’s stables. He caused one of the mares to foal an eight-legged animal.

From The Universal Myths by Alexander Eliot (see book reviews section)

The Universal Myths 1

The [Mesopotamian] sun god Shamash once bore witness to a solemn pact of peace between an eagle and a snake. The snake would live beneath the roots of a particular tree; the eagle would make her nest in its topmost branches.

From The Universal Myths by Alexander Eliot (see book reviews section)

Divine quote 10

There sight cannot go, speech cannot go, nor the mind. We cannot know, we cannot understand. How can one explain It? It is other than all that is known. It is above the Unknown.
(Kenu Upanishad 1.3 [26])

Divine quote 9

For He cannot be known by hearing, nor made known by speech; nor can He be seen with bodily eyes, but with mind (‘nous’) and heart alone.
(Corpus Hermeticum VII.2)

Divine quote 8

“…He is unbegotten, having no beginning; for everyone who has a beginning has an end. Since no one rules over him, he has no name; for whoever has a name is the creation of another.” He is unnameable. He has no human form; for whoever has human form is the creation of another. “And he has a semblance of his own – not like what you have seen and received, but a strange semblance that surpasses all things and is better than the universe. It looks to every side and sees itself from itself. Since it is infinite, he is ever incomprehensible. He is imperishable and has no likeness (to anything). He is unchanging good. He is faultless. He is eternal. He is blessed. While he is not known, he ever knows himself. He is immeasurable. He is untraceable. He is perfect, having no defect. He is imperishably blessed. He is called ‘Father of the Universe'”.
(The Sophia Of Jesus Christ, NHC III.4)

Divine quote 7

“In the beginning, my dear, this world was just nondual Being (sat). To be sure, some people say that in the beginning this world was just nondual non-Being (a-sat), and that Being arose from non-Being. But how could that be? How could Being be produced from non-Being? In the beginning this world must have been pure Being, one and without a second.”
(Chandogya Upanishad 6.2.1-2)