Balder Ex-Libris - Evola JuliusReview of books rare and missing2024-03-16T01:56:42+00:00urn:md5:aa728a70505b2fae05796923271581c2DotclearEvola Julius - The fall of spiritualityurn:md5:74db178e8c1ee1b72a603e20421a94512020-11-12T15:50:00+00:002023-04-12T15:20:57+01:00balderEvola JuliusItaly <p><img src="https://balderexlibris.com/public/img4/Evola_Julius_-_The_fall_of_spirituality.jpg" alt="" /><br />
Author : <strong>Evola Julius</strong><br />
Title : <strong>The fall of spirituality</strong><br />
Year : 1971<br />
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The development. The question of how one might distinguish “authentic” schools of wisdom-those with “real” access to “transcendent forces”-from the schools that are merely pseudo-organizations has always been a highly contentious topic among esotericists. For Julius Evola, this question was one of central importance from an early point in his life. At the beginning of the 1920s, in the midst of his socalled philosophical phase, Evola came into contact with the teachings of Count Hermann Keyserling and his School of Wisdom (Schule der Weisheit) in Darmstadt, Germany. Even by that time, Evola had already developed serious demands when it came to esoteric groups. Above all, he required that genuine training had to take place in the form of self-realizations (autorealizzazioni) that have their basis in the absolute autonomy of the personality, as opposed to their being accomplished in a participation mystique (Levy Brühl). Evola’s requirements in this regard can be traced back to the situation of his deceased friend Carlo Michelstaedter and, as Evola clearly stated, Keyserling’s School of Wisdom did not live up to them. Evola’s verdict on the teachings of Rudolf Steiner and the Anthroposophical Society at this time was even more harsh. He specifically attacks Steiner’s clairvoyance, which he contrasts with the intellectual intuition of Scholasticism. Unlike Steiner’s “spiritual science,” intellectual intuition concerns not only “psychic” regions but also penetrates into the highest, purely spiritual realm of ideas. Evola further criticizes the anthroposophists’ belief in progress, their ideology of reincarnation and karma, and their concepts of morality, humility, and grace, which are related to Steiner’s Christocentric worldview. <strong>...</strong></p>Evola Julius - Three aspects of the jewish problemurn:md5:c93bc79e5ebfac592d9365848290716d2019-04-18T21:54:00+01:002019-04-18T20:57:08+01:00balderEvola JuliusConspiracyItalyJewJewNew YorkUnited States <p><img src="https://balderexlibris.com/public/img4/Evola_Julius_-_Three_aspects_of_the_jewish_problem.jpg" alt="" /><br />
Author : <strong>Evola Julius</strong><br />
Title : <strong>Three aspects of the jewish problem</strong><br />
Year : 1936<br />
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Introduction. By the early twenty-first century, most of the books by Julius Evola have been translated and published in the English language, with the notable exception of those dealing with the racial question, namely Il Mito del Sangue (The Myth of Blood, 1937), a history, commissioned by the publisher Hoepli, of the genesis and the development of the racial theory, from antiquity to modern times; Sintesi di Dottrina della Razza (Synthesis of Racial Doctrine, 1941; published in a slightly modified version in German in 1943 as Grundrisse des faschistischen Rassenlehre), a doctrine of race based on the classical principle of the tripartition of the human being into body, soul, and spirit; and Indirizzi per una Educazione Razziale – The Elements of Racial Education (1941), a didactic exposition of this doctrine, intended for the youth and for the educator, published by us in English in 2005. <strong>...</strong></p>Evola Julius - The path of the Cinnabarurn:md5:827bf7f5c65078313b5f46a0144a26c92018-05-13T15:27:00+01:002018-05-13T14:37:49+01:00balderEvola JuliusCthulhuEuropeFascismItalyRoman <p><img src="https://balderexlibris.com/public/img4/Evola_Julius_-_The_path_of_the_Cinnabar.jpg" alt="" /><br />
Author : <strong>Evola Julius</strong><br />
Title : <strong>The path of the Cinnabar An intellectual autobiography</strong><br />
Year : 1963<br />
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Foreword. Sergio Knipe. hoosing a suitable subtitlc for The Path oJ Cinnabar proved somewhat of a challenge. The book is most certainly not an autobiography in the ordinary sense of thc word; but nor is it a study of one of the many fields that Evola explored in the course of his extraordinarily prolific career as a writer. <strong>...</strong></p>Evola Julius - A handbook for right-wing youthurn:md5:bda6dd715b1e101716fbf091f91f829c2017-12-18T02:59:00+00:002018-04-14T19:50:31+01:00balderEvola JuliusFascismItalyMusicPoem <p><img src="https://balderexlibris.com/public/img4/Julius_Evola_-_A_handbook_for_right-wing_youth.jpg" alt="" /><br />
Author : <strong>Evola Julius</strong><br />
Title : <strong>A handbook for right-wing youth</strong><br />
Year : 19**<br />
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Editor’s Note. This book is a collection of essays that has no equivalent among the original Italian publications by Julius Evola, having been assembled from essays originally printed in Italian periodicals over the course of Evola’s lifetime by the Hungarian traditionalists, as described in the Bibliographical Notes. The Hungarian edition of this book was published by the traditionalist house Kvintesszencia Kiadó (www.tradicio.org) in Debrecen, Hungary in 2012. We extend our sincerest gratitude to Dr Tibor Imre Baranyi and the rest of the staff of Kvintesszencia Kiadó for allowing us to create an English edition of this book, and to Gábor Vona, Chairman of the Jobbik party, for giving us permission to use his Foreword. All of Evola’s essays were translated from the original Italian by SK, with the exception of ‘Orientations: Eleven Points’, which was translated from the Italian by Professor E Christian Kopff. The Foreword and the Bibliographical Notes were translated from the Hungarian by Anna Gyulai. We extend our particular thanks to Prof Kopff and Ms Gyulai, who did their work as volunteers. The original dates and places of publication for all of Evola’s essays are given in the Bibliographical Notes. The footnotes to the text were added by me, and are so marked; those footnotes which have no attribution were part of the original Italian texts and were added by Evola himself. Where sources in other languages have been cited, I have attempted to replace them with existing English-language editions. Citations to works for which I could locate no translation are retained in their original language. Website addresses for online sources were verified as accurate and available in January 2017. The Hungarian edition of this book was edited by Dr Tibor Imre Baranyi and Róbert Horváth. JOHN B MORGAN IV. Budapest, Hungary, 18 January 2017. <strong>...</strong></p>Evola Julius - Metaphysics of warurn:md5:27de2ea37a265bcfc105d32d1255489b2017-05-05T16:28:00+01:002017-05-18T09:52:50+01:00balderEvola JuliusBolchevikCommunismEuropeItalyJewTradition <p><img src="https://balderexlibris.com/public/img4/Evola_Julius_-_Metaphysics_of_war.jpg" alt="" /><br />
Author : <strong>Evola Julius</strong><br />
Title : <strong>Metaphysics of war Battle, victory and death in the world of tradition</strong><br />
Year : 2007<br />
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Introduction. by John B. Morgan IV. he Julius Evola to be found in this volume is one who has, thus far, remained largely unknown to English-speaking readers, apart from how he has been described secondhand by other writers – namely, the political Julius Evola. With the exception of Men Among the Ruins, which defines Evola’s post-war political attitude, as well as the essays made available on-line and in print from the Evola as He Is Web site, all of Evola’s works which have been translated into English prior to the present volume have been his works on esotericism, and this is the side of his work with which English-language readers are most familiar. The essays contained in this book were written during the period of Evola’s engagement with both Italian Fascism and German National Socialism, and, while Evola regarded these writings as being only a single aspect – and by no means an aspect of primary importance – of his work, it is for these writings that he is most often called to account (and nearly always harshly condemned) in the court of the academicians and professional historians. For this reason alone, then, it is of great value that these essays are being made available so that English-speaking readers can now form their own opinion of Evola’s work in this area. And for those who are interested in Evola as a teacher, then these essays will serve to open up an area of his work that his hitherto remained largely inaccessible, and which contains a great deal of practical advice for the traditionallyminded student. It is important to remember while reading these essays, however, that Evola himself made no distinction between the various areas of culture with which he chose to engage - areas which have been artificially divided from each other by the philosophy of modernity, which treats the entire body of universal knowledge as a creature to be dissected and examined, one organ at a time, beneath a microscope, and thus each part of the creature’s body is only understood as a thing in itself, without any understanding of how it relates to the whole. Evola’s approach to knowledge was traditional, and therefore it was integrated in nature. For him, there was always only one subject: Tradition, which, as his friend René Guénon had first defined it, is the timeless and unchanging esoteric core which lies at the heart of all genuine spiritual paths. ‘Traditionalism’, a term which Evola himself never used, refers to the knowledge and techniques derived from sacred texts that the individual can use to orient himself in order to know Tradition, and in knowing it, thereby live all aspects of his life in accordance with it. Politics was only of interest to Evola in terms of how the pursuit of certain political goals could be of benefit toward the spiritual advancement of a traditionally-minded individual, and also in terms of how the distasteful business of politics might be able to bring modern societies closer into line with the values and structures to be found within the teachings of traditional thought. <strong>...</strong></p>Evola Julius - La doctrine de l'éveilurn:md5:c2834d7bc06000e9ed28ff8d2d34262b2017-02-02T00:38:00+00:002022-02-02T00:39:53+00:00balderEvola JuliusInitiation <p><img src="https://balderexlibris.com/public/img4/Evola_Julius_-_La_doctrine_de_l_eveil.jpg" alt="" /><br />
Auteur : <strong>Evola Julius (Giulio Cesare Evola)</strong><br />
Ouvrage : <strong>La doctrine de l'éveil Essai sur l'ascèse bouddhique</strong><br />
Année : 1973<br />
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Les sources. Sauf pour les deux derniers chapitres, l'Auteur s'est presque exclusivement servi du Suttapitaka, qui contient la partie la plus authentique et la plus antique du bouddhisme pâli. Un grand nombre d'enseignements bouddhiques se trouvent exposés sous une forme de leitmotiv, presque sous la même forme en des textes divers. Là où il en eut la possibilité, l'Auteur a cité d'après le Maiihima-nikâyo et donc d'après la traduction italienne, vraiment magistrale, de ce livre, établie par les soins de K.E. Neumann et G. De Lorenzo (cfr. I Discorsi di Buddha, trois volumes, Laterza, Bari 1916-1927). <strong>...</strong></p>Evola Julius - René Guénon A Teacher for Modern Timesurn:md5:5f3f6756b0ffc37ae76e7e80e1d4b86d2016-03-01T04:28:00+00:002016-03-01T04:31:54+00:00balderEvola JuliusRussiaTradition <p><img src="https://balderexlibris.com/public/img3/Evola_Julius_-_Rene_Guenon_A_Teacher_for_Modern_Times.jpg" alt="" /><br />
Author : <strong>Evola Julius (Giulio Cesare Evola)</strong><br />
Title : <strong>René Guénon A Teacher for Modern Times</strong><br />
Year : 1935<br />
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Introduction. Who was Julius Evola ? Considered by many a philosopher, others have cast him in the role of arch-reactionary. Regardless his philosophical writings have earned him a place as one of the leading representatives of the Traditionalist school. <strong>...</strong></p>Evola Julius - Notes on the Third Reichurn:md5:9dbb7bfe3cb23631bbc9e9a2b5dfdf232016-03-01T04:24:00+00:002016-03-01T04:26:23+00:00balderEvola JuliusFascismGermanyItalyJewPropagandaRevisionismSecond World WarThird Reich <p><img src="https://balderexlibris.com/public/img3/Evola_Julius_-_Notes_on_the_Third_Reich.jpg" alt="" /><br />
Author : <strong>Evola Julius (Giulio Cesare Evola)</strong><br />
Title : <strong>Notes on the Third Reich</strong><br />
Year : 1974<br />
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Foreword by E. Christian Kopff. In 1964, Julius Evola published Fascism: Essay of a Critical Analysis from the Point of View of the Right, a critical discussion of the Ventennio, the ‘Twenty Years’ of Fascist rule in Italy (28 October 1922-25 July 1943) from the perspective of the Integral Traditionalism of which he was one of the main exponents. For the second edition of 1970, which appeared under the shorter and wittier title, Fascism Viewed from the Right, he composed a parallel analysis of the German Third Reich. The present book was prepared as an appendix consisting of a parallel analysis of the German Third Reich. Evola had always maintained a principled distance from official Fascism, an attitude that was reciprocated by most mainstream Fascist leaders. (The exceptions were significant, however: Roberto Farinacci, Fascist boss (ras) of Cremona, and Benito Mussolini himself.) In Fascism Viewed from the Right Evola argued that some of the key tenets of Fascism were good and consistent with the traditional principles of the True Right. Among these principles is a conception of the state, which places it over the people and the nation, which are created by the state. This view of the state is consistent not only with hierarchy, but also with a subsidiary or federalist philosophy. An authoritative state is strong enough to encourage decisions to be made at the lowest appropriate level. In this view, politics are superior to economics, which is a tool the state uses for the good of the nation it has created and is shaping. For Evola, the failure of Fascism was not due to the loss of the Second World War, which was the result only of the contingencies of its historical circumstances, and certainly not to its principles, but to the weaknesses of the Italian people, who had been demoralised by generations of living under a regime founded on the radical principles of the French Revolution and nineteenth century liberalism and radicalism, the ‘Immortal Principles’ of 1789 and 1848. <strong>...</strong></p>Evola Julius - Fascism viewed from the righturn:md5:3a9e0ff2569971ed0f033a0cacc7a1632016-02-29T23:52:00+00:002016-02-29T23:54:14+00:00balderEvola JuliusEuropeFascismGermanyItalyKu Klux KlanRacialismThird ReichUnited States <p><img src="https://balderexlibris.com/public/img3/Evola_Julius_-_Fascism_viewed_from_the_right.jpg" alt="" /><br />
Author : <strong>Evola Julius (Giulio Cesare Evola)</strong><br />
Title : <strong>Fascism viewed from the right</strong><br />
Year : 1974<br />
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A Note from the Editor. The footnotes to the Introduction were added by E. Christian Kopff. The footnotes to the text itself were added by me. The second Italian edition of this work contained a number of footnotes added by Evola himself. To avoid confusion, these have been included as part of the main body of the text, but are bracketed and indicated to make it clear that they are notes. Where sources in other languages have been cited, I have attempted to replace them with existing English-language editions. Citations to works for which I could locate no translation are retained in their original language. Web site addresses for on-line sources were verified as accurate and available during December 2012. I would like to thank Professor E. Christian Kopff for his work on this volume and for his dedication to ensuring that it has been held to the highest quality standards possible. This book would not have been realised without his extraordinary and generous efforts. - JOHN B. MORGAN IV. <strong>...</strong></p>Evola Julius - Race as a Builder of Leadersurn:md5:e6acb702bac59fceff22f7debaf8349f2012-10-09T13:05:00+01:002014-05-30T12:53:19+01:00balderEvola JuliusGermanyItalyRacesRacialismWaffen SS <p><img src="https://balderexlibris.com/public/img/.Evola_Julius_-_Race_as_a_Builder_of_Leaders_s.jpg" alt="" /><br />
Author : <strong>Evola Julius (Giulio Cesare Evola)</strong><br />
Title : <strong>Race as a Builder of Leaders</strong><br />
Year : 1939<br />
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In order to make possible a better understanding of the relations between Julius Evola and the S.S. cadres and, particularly, with their leader, Heinrich Himmler, and, beyond this, of Evola's views on the setting-up of a new elite in the 30's and during WWII, here is an article published in Regime Fascista on the 2nd of May 1939, 'La Razza quale Costruttrice dei Capi'. With an article by Heinrich Himmler translated into Italian ('Principi per una Nuova Elite Politica-Razzista', in Regime Fascista, 15/6/1939 - 'Principles for a New Politico-Racial Elite') and two other articles by Evola on this matter, 'L'Animatore delle 'SS' e il Problema delle Nuove Elette', in Regime Fascista, 17/12/1940 - 'The Driving Force behind the 'SS' and the Problem of the New Elites' ; 'Le 'SS', Guardia e 'Ordine' della Rivoluzione Crociuncinata', in Vita Italiana, August 1938 - 'The 'SS', Guard and 'Order' of the Revolution under the Sign of the Swastika'), it can be found in a small volume published by Associazione Culturale Raido. <strong>...</strong></p>Evola Julius - Spiritual And Structural Presuppositions Of The European Unionurn:md5:73b2d1549a94e70b59a177ed4004719e2012-03-10T00:13:00+00:002014-05-07T21:29:42+01:00balderEvola JuliusEuropeTradition <p><img src="https://balderexlibris.com/public/img/.Evola_Julius_-_Spiritual_And_Structural_Presuppositions_Of_The_European_Union_s.jpg" alt="" /><br />
Author : <strong>Evola Julius (Giulio Cesare Evola)</strong><br />
Title : <strong>Spiritual And Structural Presuppositions Of The European Union</strong><br />
Year : 19**<br />
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Circumstances have rendered the need for European unity imperative on our continent. Until now, this need has been fuelled principally by negative factors : the nations of Europe seek a defensive unity, not so much on the basis of anything positive and pre-existing, as because of the lack of any other choice in the face of the threatening pressure of non-European blocs and interests. This circumstance makes it difficult to see the inner form of any possible real European unity very clearly. Thought seems not to go much beyond the project of a coalition or federation, which, as such, will always have an extrinsic, aggregative, rather than organic, character. A unity which would really be organic could be only conceived on the basis of the formative force from inside and from above which is peculiar to a positive idea, a common culture, and a tradition. If we look at the European problem in these terms, it is clear that the situation is painful, and that problematic factors prevent us from indulging in an easy optimism. Many have drawn attention to these aspects of the European problem. In this respect, a significant work is that of U. Varange, entitled Imperium (Westropa Press, London, 1948, 2 vol.). A further examination of the difficulties which we have mentioned can be based upon this book. Varange does not propose to defend the project of European unity in purely political terms ; rather, he bases himself on the general philosophy of history and civilisation which he derives from Oswald Spengler. The Spenglerian conception is well known : according to it there is no singular and universal development of 'culture', but history both builds up and crushes down, in distinct and yet parallel cycles, various 'cultures', each of which constitutes an organism and has its own phases of youth, development, senescence, and decline, as do all organisms. More precisely, Spengler distinguishes in every cycle a period of 'culture' (Kultur) from a period of 'civilisation' (Zivilisation). The first is found at the origins, under the sign of quality, and knows form, differentiation, national articulation and living tradition ; the second is the autumnal and crepuscular phase, in which the destructions of materialism and rationalism take place and the society approaches mechanicalness and formless grandeur, culminating in the reign of pure quantity. According to Spengler, such phenomena occur fatally in the cycle of any 'culture'. They are biologically conditioned. <strong>...</strong></p>Evola Julius - The Yoga of Powerurn:md5:a3bf1250cef2585b681f92a79320c31b2012-01-15T15:24:00+00:002014-05-07T22:00:41+01:00balderEvola JuliusShaktiTantraTraditionYoga <p><img src="https://balderexlibris.com/public/img/.Evola_Julius_-_The_Yoga_of_Power_s.jpg" alt="" /><br />
Author : <strong>Evola Julius (Giulio Cesare Evola)</strong><br />
Title : <strong>The Yoga of Power Tantra, Shakti, and the secret way</strong><br />
Year : 1949<br />
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Translated into English for the first time, this book will come as a surprise to those who think of India as a civilization characterized only by contemplation and the quest for nirvana. The author introduces two Hindu movements - Tantrism and Shaktism - both of which emphasize a path of action as well as mastery over secret energies latent in the body. Tracing the influence of these movements on the Hindu tradition from the fourth century onward, Evola focuses on the perilous practices of the Tantric school known as Vamachara - the "Way of the Left Hand" - which uses human passions and the power of Nature to conquer the world of the senses. During the current cycle of dissolution and decadence, known in India as Kali Yuga, the spiritual aspirant can no longer dismiss the physical world as mere illusion but must grapple with - and ultimately transform - the powerful and often destructive forces with which we live. Evola draws from original texts to describe methods of self-mastery, including the awakening of the serpent power, initiatory sexual magic, and evoking the mantras of power. <strong>...</strong></p>Evola Julius and the Ur Group - Introduction to Magicurn:md5:472609c5388f162c99abd41be841dc552012-01-15T15:23:00+00:002017-03-27T02:17:49+01:00balderEvola JuliusMagicRituals <p><img src="https://balderexlibris.com/public/img/.Evola_Julius_and_the_Ur_Group_-_Introduction_to_Magic_s.jpg" alt="" /><br />
Author : <strong>Evola Julius and the Ur Group (Giulio Cesare Evola)</strong><br />
Title : <strong>Introduction to Magic Rituals and Practical Techniques for the Magus</strong><br />
Year : 1929<br />
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Introduction to Magic is a complex book that presented numerous hurdles for both translator and editor. A primary example of this can be seen in the Italian title Introduzione alia Magia quale scienza dell'lo (literal translation: introduction to Magic as a Science of the I"). The fundamental theme of the book concerns the training and development of this "Io," a term for which it is difficult to find a suitable English equivalent. The word ego is not an appropriate choice, in part due to connotations from modern psychoanalysis. Use of the English first person "I" as an impersonal noun is awkward, and therefore the best solution was to utilize the term Self, capitalized as a proper noun. <strong>...</strong></p>Evola Julius - The Tragedy of the Romanian 'Iron Guard' Codreanuurn:md5:44c01963e2f77ed56755f0820b9759462012-01-15T15:14:00+00:002014-05-07T22:00:48+01:00balderEvola JuliusCodreanuFascismIron Guard <p><img src="https://balderexlibris.com/public/img/.Evola_Julius_-_The_Tragedy_of_the_Romanian_Iron_Guard_Codreanu_s.jpg" alt="" /><br />
Author : <strong>Evola Julius (Giulio Cesare Evola)</strong><br />
Title : <strong>The Tragedy of the Romanian 'Iron Guard' Codreanu</strong><br />
Year : 19**<br />
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Julius Evola, in a secret report sent on the 31 August 1938 by an agent of the Ahnenerbe to the Reichsführer Heinrich Himmler on a series of three lectures he gave in Berlin, was accused of 'exerting pressure on the leaders and the officials of the Party and of the State' and of 'developing an activity of propaganda in neighbouring countries'. The 'neighbouring countries' which the report mentions are France and Romania, in the capital city of which, Bucharest, Evola, as we know from his memoirs, met Mircea Eliade, who introduced him to Corneliu Codreanu, the leader of the Iron Guard, a member of which Eliade then was. This meeting is described in 'Colloquio col Capo delle 'Guardie di Ferro' ('Conversation with the Leader of the 'Iron Guards''), published in Regime Fascista on the 22 March 1938, as well as in four other articles which appeared the same year in various other Italian papers ; 'La Tragedia della 'Guardia di Ferro' Romena', itself, appeared in Roma (Frenchspeaking readers will be particularly interested to know that, in the French translation of this article, published in the French paper Totalité in 1984, some passages related to Codreanu's views on Jews were cut). The one who was called by Adolf Hitler 'the father of European nationalism' made such a great impression on Julius Evola that he evoked him again in 'Il Cammino del Cinabro' (Scheiwiller, Milano, 1963, pp 151-152) and in 'Il Fascismo visto della Destra' ('Fascism seen from the Right'), (Volpe, Roma, 1964, p.32). This meeting took place at Codreanu's headquarters, the 'Green House', the Iron Guard's first 'nest', a few months before he was assassinated, along with thirty of his comrades, in the forest of Tancabesti by henchmen of the political schemers who were in office in Bucharest at that time. <strong>...</strong></p>Evola Julius - The Mystery of the Grailurn:md5:3dc2741fc5dcea9694be0c78a043b1822012-01-15T15:13:00+00:002014-05-07T22:00:52+01:00balderEvola JuliusFascismGrail <p><img src="https://balderexlibris.com/public/img/.Evola_Julius_-_The_Mystery_of_the_Grail_s.jpg" alt="" /><br />
Author : <strong>Evola Julius (Giulio Cesare Evola)</strong><br />
Title : <strong>The Mystery of the Grail Initiation and Magic in the Quest for the Spirit</strong><br />
Year : 1937<br />
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Foreword by H. T. Hansen. The original version of Julius Evola's Mystery of the Grail formed an appendix to the first edition of his masterpiece, Rivolta contra il mondo moderno (1934). Three years later he reworked that appendix into the present book, which first appeared as part of a series of religious and esoteric studies published by the renowned Laterza Publishers in Bari, Italy, whose list included works by Sigmund Freud, Richard Wilhelm, and C. G. Jung, among others. <strong>...</strong></p>Evola Julius - The Metaphysics of Sexurn:md5:46bceb6dab4c3b1d15ef24607750eba12012-01-15T15:09:00+00:002014-05-07T22:00:57+01:00balderEvola JuliusMetaphysicsSexuality <p><img src="https://balderexlibris.com/public/img/.Evola_Julius_-_The_Metaphysics_of_Sex_s.jpg" alt="" /><br />
Author : <strong>Evola Julius (Giulio Cesare Evola)</strong><br />
Title : <strong>The Metaphysics of Sex</strong><br />
Year : 1969<br />
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The term "metaphysics" in the title of this book needs to be defined, for it will be used here with two distinct meanings. The first is commonly employed in philosophy, where metaphysics is understood as the search for first principles and fundamental meanings. The metaphysics of sex will therefore be the study of whit from an absolute point of view is signified by the sexes and there interaction. There has been little precedence for this kind of research. <strong>...</strong></p>Evola Julius - The Hermetic Traditionurn:md5:2b122a16407e98f51db17d8ccb672c242012-01-15T15:03:00+00:002014-05-07T22:01:00+01:00balderEvola JuliusTradition <p><img src="https://balderexlibris.com/public/img/.Evola_Julius_-_The_Hermetic_Tradition_s.jpg" alt="" /><br />
Author : <strong>Evola Julius (Giulio Cesare Evola)</strong><br />
Title : <strong>The Hermetic Tradition Symbols and Teachings of the Royal Art</strong><br />
Year : 1931<br />
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For Julius Evola (1898-1974) alchemy was nor-as is generally believed-a single specialized subject concerning itself exdusively with metals and their correspondence in man, but rather a comprehensive physical and meraphysical system embracing cosmology as much as amhropnlogy (in rhe sense nf a complete knowledge of man in body, soul, and spirit).' Everyrhing-nature and supernarurecan be found in it. To Evola, hermetism and alchemy are one and the same. The goal of this system is the undersranding and expericncing of an ensoulcd "bol y" organism, replete with living powers, in whom everything is wonderfully inte:rwoven, connected to and communized with everything dse. Man stands in the middle where he is microcosm in analogy to the whole macrocosm: As above, so below-in the words of the Emerald Tabler. The alchemical symbollanguage as the expression of this universal system must therefore also have correspondenccs in all the other mysteriosophic spheres and can consequendy serve as a universal key in thcse spheres, just as, vice versa, any othcr mystery teaching bas the power to fill in the lacunae of esotericism in alchcmy. <strong>...</strong></p>Evola Julius - The Doctrine of Awakeningurn:md5:c7fc274800baccd0ac45ffb4e6aafc7a2012-01-15T14:57:00+00:002015-12-14T21:11:43+00:00balderEvola JuliusFascism <p><img src="https://balderexlibris.com/public/img/.Evola_Julius_-_The_Doctrine_of_Awakening_s.jpg" alt="" /><br />
Author : <strong>Evola Julius (Giulio Cesare Evola)</strong><br />
Title : <strong>The Doctrine of Awakening The Attainment of Self-Mastery According to the Earliest Buddhists Texts</strong><br />
Year : 1943<br />
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Preface. In his autobiography il cammino del cinabro (The Cinnabar Path), Julius Evola re-called: "During the last years of the 1930s 1 devoted myself to working on two of my most important books of Eastern wisdom; I completely revised L'uomo come potenza Man As Power, which was given a new title, Lo yoga della potenza The Yoga of Power', and wrote a systematic work concerning primitive Buddhism entitled La dottrina del risveglio The Doctrine of Awakening." The recent discovery of the correspondence between Evola and his publisher allows us to specify the sequence of events and modify it, at least in part. In a letter dated October 20. 1942, Evola wrote to Laterza with a proposal: "It is a new book entitled La dottrina del risveglio. carrying the subtitle Saggio sull'ascesi buddista Essay on Buddhist Asceticism. This is a work that I have almost completed concerning the practical and virile aspect of Buddhist teachings, with particular emphasis on the striving after the Unconditioned. 1 believe that my book's exposition of Buddhist teachings on this basis. explained in a way that everybody will understand, constitutes something original and will be of interest to more than a handful of specialized scholars. After Laterza accepted this project, the final manuscript was mailed on November 30, 1942. It was sent to press in February 1943, and the last revisions were made during the first ten days of August. The book was finally printed in September 1943 during a period of radical political and military upheaval. The author was able to see a copy of La dottrina only after the war was over. <strong>...</strong></p>Evola Julius - Ride the tigerurn:md5:5e7afb6e49eaff1802c98af03a75a4ac2012-01-15T14:51:00+00:002014-05-07T22:01:57+01:00balderEvola JuliusFascismTradition <p><img src="https://balderexlibris.com/public/img/.Evola_Julius_-_Ride_the_tiger_s.jpg" alt="" /><br />
Author : <strong>Evola Julius (Giulio Cesare Evola)</strong><br />
Title : <strong>Ride the tiger Survival manual for the aristocrats of the soul</strong><br />
Year : 1961<br />
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The Modern World and Traditional Man. This book sets out to study some οί the ways ίη which the present age appears essentially as an age οί dissolution. At the same time, it addresses the questioR οί what kind οί conduct and what form οί existence are appropriate under the circumstances for α particular human type. This restriction must be kept ίη mind. What Ι am about to say does not concern the ordinary man οί our day. Οη the contrary, Ι have ίη mind the man who finds himself involved ίη today's world, even at its most problematic and paroxysmal points; yet he does not belong inwardly to such a world, nor will he give ίη to it. He feels himself, ίη essence, as belonging to a different race from that οί the overwhelming majority οί his contemporaries. The natural place for such a man, the land ίη which he would not be a stranger, is the world οί Tradition. Ι use the word tradition ίη a special sense, which Ι have defined elsewhere.1 It differs from the common usage, but is close to the meaning given to it by Rene Guenon ίη his analysis οί the crisis οί the modern world.2 lη this particular meaning, a civilization or a society is "traditional" when it is ruled by principles that transcend what is merely human and individual, and when all its sectors are formed and ordered from above, and directed to what is above. Beyond the variety οί historical forms, there has existed an essentially identical and constant world οί Tradition. Ι have sought elsewhere to define its values and main categories, which are the basis for any civilization, society, or ordering οί existence that calls itself normal ίη a higher sense, and is endowed with real significance. <strong>...</strong></p>Evola Julius - Revolt Against the Modern Worldurn:md5:d35f23f2fdac9a1dbcb2d0f00cff11382012-01-15T14:49:00+00:002014-05-07T22:02:03+01:00balderEvola JuliusFascismTradition <p><img src="https://balderexlibris.com/public/img/.Evola_Julius_-_Revolt_Against_the_Modern_World_s.jpg" alt="" /><br />
Author : <strong>Evola Julius (Giulio Cesare Evola)</strong><br />
Title : <strong>Revolt Against the Modern World</strong><br />
Year : 1934<br />
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Julius Evola (1898-1974) is still relatively unknown to the English-speaking world, even in the Lraditional circles surrounding René Guénon, of whom he was his
leading Italian representative. The major reason for this is that unlil recent! y little of Evola's work had be en translated into English. This situation is being remedied by Ehud Sperling, president of Inner Traditions International. In addition to Eros and the Mystenes of Love: The Metaphysics of Sex pub!ished in 1983, Inner Traditions
bas also brought out two of Evola 's most important books, The Yoga of Power, on Tantrism, and The Hem1etic Tradition, on alchemy. Following Revoit Against the
Modem World, Inner Traditions will also republish Evola 's masterful work on Buddhist asceticism, The DoctJine of Awakening. <strong>...</strong></p>