Dualistic thinking only makes people numb

In Christianity, the spirit is often seen as separate from and in opposition to the material world, leading to a dualistic framework where the spiritual realm is idealized and the physical world is devalued or seen as a source of corruption. Psychology teaches how inhibitions paralyze sublimation and transform suppressed energies into seeds of disease. Analogously, this is the diagnosis of the process that led to the secularization and materialization of our tradition of action. The Christian-dualistic conception of the spirit desouled our culture of action, blocking its path upward, toward absolute spiritual realization. It erected an invisible yet stubborn barrier, forcing the forces conditioned by action to discharge solely into the material realm, resulting in a pathological oversaturation of this domain. The desecrated action, stripped of any transfiguring power, inevitably degenerated into fever and mania, becoming action for its own sake or action tied to temporal realizations. From the Reformation and Humanism onward, this process has been unstoppable.

Title: Evola's Critique of Christianity and Judaism: A Traditionalist Perspective
Tags: #Evola #Traditionalism #Christianity #Judaism #LunarReligion #SolarTradition #Metaphysics #Spirituality

1. Christianity, from Evola's perspective, is a deviation from the primordial Tradition, embodying “lunar” and “feminine” spiritual principles.
   
2. Evola contrasts these lunar aspects with the “solar” and “masculine” ideals of true Tradition, which emphasize hierarchy and transcendence.
   
3. He views Judaism as similarly lunar and democratic, opposing the aristocratic spirit of ancient Indo-European civilizations.
   
4. Christianity is seen as a Semitic, lunar, and positivist religion, rooted in a Jewish framework.
   
5. Evola criticizes Christianity for promoting humility, equality, and salvation, which he considers antithetical to heroic and transcendent values.
   
6. Both Judaism and Christianity are accused of contributing to the decline of spiritual and metaphysical traditions.
   
7. Evola associates the Semitic religions with a leveling, egalitarian ethos that undermines the hierarchical order of the Traditional world.
   
8. He contrasts the lunar spirituality of Semitic religions with the solar spirituality of the Indo-European tradition, which he idealizes.
   
9. Evola's critique reflects his broader rejection of modernity and his call for a return to the aristocratic and heroic values of the ancient world.
   
10. In summary, Evola places Christianity and Judaism within a framework of lunar spirituality, opposing them to the solar and aristocratic ethos of true Tradition.

Julius Evola's perspective on Christianity and Judaism is rooted in his critique of modernity and his adherence to Traditionalist thought. He views Christianity as a deviation from the primordial Tradition, aligning it more closely with what he sees as the “lunar” and “feminine” aspects of spirituality, which he contrasts with the “solar” and “masculine” principles of true Tradition. Evola often associates Judaism with a similar “lunar” and “democratic” character, which he believes undermines the hierarchical and aristocratic spirit of the ancient world.

From an Evolian standpoint, Christianity is seen as a Semitic, lunar, and positivist religion, emerging from a Jewish framework. It is criticized for its emphasis on humility, equality, and salvation, which Evola argues are antithetical to the heroic and transcendent ideals of the Traditional world. He regards both Judaism and Christianity as contributing to the decline of the spiritual and metaphysical values of the ancient Indo-European civilizations.

In summary, Evola's critique places Christianity within the context of a broader Semitic and lunar spirituality, which he contrasts with the solar and aristocratic ethos of the true Tradition.

Evola critiques Christianity for its dualistic framework, which separates the spirit from the material world, leading to a devaluation of the physical realm and a blockage of the path toward absolute spiritual realization. This dualism, he argues, desouled Western culture, forcing action to discharge solely into the material domain, resulting in a pathological oversaturation and degeneration of action into mere temporal or material pursuits, stripped of its transcendent potential. This process, for Evola, is at the root of the secularization and materialization of traditional spiritual values.

Metaphysical part:

Mechanical Force and Individual Power

The third European illusion is mechanical power, derived from the technical applications of profane science. This is often seen as the pride and triumph of Western civilization, yet it reflects a deeper issue tied to democratism and the universalistic claims of Western science. While the roots of this universalism can be traced to aspects of Greek intellectualism, particularly the Socratic method, it aligns more closely with the Judeo-Christian spirit, which embodies universalistic and egalitarian principles in their most concrete and overwhelming form. In contrast, Greek culture upheld an aristocratic concept of knowledge, rooted in Wisdom traditions, where true knowledge required purification and self-transformation, guided by individual initiative or traditional rites. This stands in stark opposition to the passive, faith-based approach of Judeo-Christianity, which rejects autonomous paths to spiritual experience, emphasizing instead revelation, grace, and the sinful nature of human initiative.

Modern science, deeply influenced by Christianity, operates on a dualistic presupposition: nature is seen as separate, inanimate, and external to man—a reality independent of the spiritual world. This contrasts sharply with the pagan-Aryan worldview, where nature was a living, divine entity, interconnected with human existence. The pagan conception saw the world as a living body, infused with divine and demonic forces, symbols, and meanings, as expressed in the hermetic idea of man being “a whole within the whole, composed of all the powers.” This holistic view formed the basis of traditional sacred sciences.

Christianity shattered this synthesis, creating a divide between spirit and nature. Spirit became abstract and subjective, while nature was reduced to inert matter, paving the way for modern science. The organic connection between man and nature, central to traditional rites, sacrifice, and magic, was replaced by an extrinsic, mechanical relationship, epitomized by technology and machines. This shift laid the groundwork for the mechanization of life, reflecting the impersonal and egalitarian nature of modern science.

The machine embodies the impersonal side of science, producing effects with absolute indifference to the individual. This power, belonging to all and no one, lacks true value or justice, as it does not elevate the individual but merely amplifies force. In this system, the individual is reduced to a passive entity, increasingly conditioned by external forces, losing the sense of self and individual power. Despite the ability to manipulate the world through scientific laws, man remains unchanged in his essence, still subject to natural forces like fire, time, and death.

True power lies in surpassing this dualism, restoring the pagan vision of nature as a living, interconnected reality. This requires integrating oneself with the deeper forces of nature, moving beyond phenomena to their causes, and acting with the irresistibility of superior knowledge. Such power is inseparable from Wisdom, where knowing entails being, and certainty entails power. This path demands overcoming the dualistic worldview and reviving the sapiential imagery of ancient civilizations.

Europe has created a world antithetical to the traditional one, with no possibility of reconciliation. The Semitic civilization, driven by its universalistic and egalitarian ethos, is rapidly advancing toward its logical conclusion. Those who recognize the absurdity and tragedy of this trajectory must have the courage to reject it entirely. This rejection is not a leap into the void but a return to a different system of values, knowledge, and possibilities—a revival of a holistic, integrated worldview that can emerge once the current wave of Western madness recedes.