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6/11/12 The Myth of the Blood - Julius Evola - Argentina Bookstore - Book Sale Online

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The Myth of the Blood

Julius Evola

240 pages., Cover: soft Price for Argentina: 50 pesos International price: 17 euros

The work that we publish here the first timein our language is the most reasoned andextensive work that has been written aboutthe racist movement from its very origins inantiquity to the design that became famousAdolf Hitler. While the text has a mainlyexpository purpose, may be in the samenumber of strokes of what our authormanifest later in other work of his Race of thespirit in which their positions are exposedcriticism of racist currents of his time, withoutincurring in a modern attitude andenvironmentalist. With the release of thisimportant text of Julius Evola HeraclesPublishing continues its effort to publishmajor works of traditional thinkingalternative, specifically silenced by themodern power.



CONTENTS Prologue : Race in Evola's thought by Mark 27

Chapter I: The origins ............................................ ................................... 31 The fundamental axioms of racism. The idea of race in the ancient traditions. Theory of thestars and temperaments. The biblical theory. Polygenism. Mystical races. The soul of nations.Fichte and the "indigenous people". The thesis Aryan philology.

Chapter II: l to the Count De Gobineau doctrine ................................... .... 41 The beginnings of anthropological racism. The problem of the decline of civilization. First typeracist: the Aryans, Blacks and Yellows. The Aryan heroic cycle. A new historical method.Rome "Semitic."

Chapter III: Further development ..................................... 55 The selectionist doctrine of De Lapouge . Woltmann and "political anthropology". The thesis"Northerners" and the Prussian myth.

Chapter IV: Conceptions of Chamberlain ...................... 70 The superior race as a company. The complex Slavic-Celtic-Germanic. The historicalconception of Chamberlain. Science "Germanic". The "ethnic chaos". The "anti-Rome."Racism and the modern world. Racism Pangerman.

Chapter V: The theory of inheritance ....................................... 86 The genetic racism. Environmental theory and theory of heredity. Mendel's laws.Hybridization and dehybridization. Deductions racist.

Chapter VI: Type racist .......................................... ..... 102 The "primordial hunter" and "primary farmer." Nordic man, male phallus, male westernDinaric man, man East Baltic man. The "psicoantropología" Clauss. The religion of theNordic race.

Chapter VII: The Myth Arctic ..................................... ............. 149 Exploration of origins. The civilization of reindeer. The Nordic-Atlantic race. The blood-serological investigation. The primordial solar monotheism.

Chapter VIII: The racist view of history ............. 169 The new myth of the blood of Rosenberg. The Nordic race in the Eastern civilization. TheNordic race in Greco-Roman civilization. Racism and neo-pagan anti-Christian. The myth ofthe new "German national Church."

Chapter IX: Racism and Antisemitism ................................. 185 The Jewish Question. The ethnic problem. Genesis of Judaism destroyer. The "Law" and therevolution. Hatred Hebrew. The modern forms of Judaism manifest. Hebrew The problem isnot religious. The Protocols of the Elders of Zion and its meaning.

Chapter X: The racist conception of law .................... 204 The Roman-rationalist conception and biological conception of law. Positive law and right"living." Impairment racist state. "Fidelity" and grief.

Chapter XI: The new racist legislation ............................. 211 The Nazi law on civil servants. The prohibition of mixed marriages. The proscription of theJews. Laws on the hygiene of the race. Spaying and neutering.

Chapter XII: The racism of Adolf Hitler ............................ 219 The world view of racism. The Aryan theory. The Nazi conception of the state. State and race.The new racist education. The myth of the future.

Conclusion ............................................ ................................. 232 Bibliography ................................................ ............................ 235

RACE IN THINKING Evola



a) IntroductionThe work presented here is a text written on behalf of a major Italian publisher of the time (Hoepli ) in 1938 at a time when racism was beginning to have a significant importance in thisnation. Indeed, although in the beginning, the Fascist regime had never formulated as a prioritythe issue of race, growing close to the National Socialist Germany and the continuing crisis inthe international situation worsened by the growing enmity with the Jewish community,especially through hostile foreign policies assumed in the relationship with the U.S.government in which it had a significant influence, caused such a problem in Italy empezase totake some precedence. To this was associated, by circumstances insults before the enactment ofanti-Jewish legislation in that year which set limits that restrict the actions of this communitywithin Italian society. This was what made the race problem, and closely associated with it, theJew, empezasen to take such a society within a very prominent importance. In the work here Evola mented, depending on the precise custom publisher, is dedicatedmainly present in the most uncritical and objectively as possible the history of the racistmovement in order to explain the positions existing at the time present in the policy undertakenby the National Socialist regime, devoting a separate chapter is its main doctrine, AlfredRosenberg, as even their leader, Adolf Hitler. It should be mentioned in this connection that,although not expressly made here, although it noted some excesses extremes to which suchviews may lead, our author disagrees fundamentally with both and several of his predecessors,especially Chamberlain, as can be gleaned from a careful reading of the text. But like here thanit is to present as objectively as possible such doctrines, reserved for another work, The race ofthe spirit *, the systematic exposition of his views on the subject. Therefore the text presentedhere is a necessary and useful prelude to a better understanding of the major work here mented.However, as we noted one of the main commentators Evola, Renato del Ponte, are seen also inThe Myth of the Blood significant touches of what will be his critical view of racism, especiallyin the way they are exposed such doctrines and highlighted its most troubled corners. It is noteworthy that this work is, as the race of the spirit , were bestsellers in their time, whichhowever was not the case with other pieces of our author's earlier and more substantial, such as

rebellion against the modern world or even Pagan Imperialism . For this reason and also dueto the praise of Mussolini did those, and especially the second is that Evola was long knownonly as a racist author, as if that had been his main activity as a writer and, since turn racismwas a Germanic component attached to Italian fascism in its last stage, the fame that he createdwas also having been a Nazi philosophical thinker. The truth is however, as we try to reviewas we did here and in other writings, Evola's racism has little to do with the hegemonicsubstantiate that during the Nazi period change resulting in extremely critical of it,especially officers of the slopes had more weight in such a regime. Of course this will not beobstacle to rescue some manifestations of the same, such as racism or even psychic Clausscertain experiences had with the Castles of the Order of the SS, but it is to narrow that theywere expressions of any exceptional represented as the generality of the fenMade such qualifications necessary, in what follows, because certainly many people who havea particular reading of this book have not read The race of the spirit , and even if they had doneit never hurts to think about it, we will to outline what, in our opinion, represents the essence ofthe doctrine of the race of Julius Evola and that in which contrasts with the national socialist,without pretending that it means in any way without the indispensable reading this text herementioned.

b) Grounds of race in metaphysical JuliusEvolaLet us say first that, as framed in the whole of his thought, racism is just one chaptersupplement. The primary goal of all the work undertaken by Evola is to rescue the values of aworld that is now extinct and that there are only faint traces within a society that ignores notonly daily but even tends order to form an increasingly antithetical thereof. The remains ofsuch ancient traditional dimension is lost in a very remote time whose entity is also difficult todiscern due to the partial and reductionist categorizations made by the modern. The same hasbeen settled and reduced to a simplistic way that period with the derogatory nickname ofprehistoric and primitive savage , that is, as representing only child of the past history ofhumanity still immature and budding, which would be found consummated in the present timemost perfect of "progress" and "evolution." For our author on the other hand, if it is true that inthis last "prehistoric" peoples are primitive and wild, they should not necessarily regarded asprior grades to an evolutionary process which would lead later to the present humanity, butrather it is also conceivable that they were the product of a decline in respect of something



rather it is also conceivable that they were the product of a decline in respect of somethinghigher and representing ethnic groups even extinct in some way can be treated as necessaryantecedents of that civilization. In turn, although there are no "traces" that they brought,consisting mainly of bones and fossils, which in no way should be conceived as the only wayto prove the existence of something, the unanimity with which the sagas of the great religionstestify so we can speak of a different humanity and higher immortal character, coexisting alsoin the "prehistory" with or even before the "savages" and whose order represented, in theopposite of what today is the opinion current paradigm of normal human civilization. * From the sacred texts present in the most disparate geographical spaces as may obtain in theiradaptation to the current lexicon, a conception of man and the world diametrically opposed tothe currently existing modern . In that previous civilization was a kind of order in which theexistence had a different sense than exists today. It was conceived as it is now reduced to merereferral and resolution in the mere fleeting life, repetitive and vermicular, but instead saw it asan act of transcendence and overcoming such a dimension that is as submission of thebiological and material through the realization of eternity and divinity inherent within thedepths of the subject, in what today is known as the spiritual dimension. From this perspective the traditional anthropology should be regarded as absolutely opposed tothe modern. At that being alive was not conceived or as a fortuitous circumstance for which asudden I found in a particular race or situation, or as the product of a fatality outside oneself forwhich imposes a certain way of not be chosen or decided by it, as conceived today, but wasinstead understood as a choice transcendental made before this very existence, was due to anaccurate and timely goal that, out of the same dimension time, it was fixed. Being here andnow, in this particular body, in this time and situation, in this particular community was notknown for the traditional man as something absolute and exclusive in which exhausted thereality of self, but just like a instance more than precarious, superficial and transient, as a link ina chain of actions obedient all a purpose, a goal that was set oneself, to a measure that has beenimposed on the basis of an objective to carry on within the multiple possibilities ofmanifestation of being. The existence of this mode is not a mere fact, a "history" that weshould adapt so submissively and fatal and necessary, but a task and being here finds itsmeaning in this relentless pursuit that one should do about why and wherefore it happens thatway and not another and very far to find. While the modern, as the prisoner of Plato's cave, isdedicated to measure and calculate the "reality" that is presented later without ever havingasked for by what of it, instead the traditional man always wonders for the reasons past thatdetermine to be in some way, trying to explain its meaning and what makes you so happenbecause of that one should be there in one way and not another. Why am I living here in thisbody, in this world at this time and situations and not others? What is the meaning of all this?Such are the questions being asked the man in the Tradition. In contrast, the modern, throughits science and technology, has built a wall whose main function is to produce theforgetfulness and indifference about such essential questions and proposing an alternative that,as a true hallucinogen, "happiness" reduced to a mere pleasant life in which such"metaphysical problems" exist and are not permanently removed from our minds. And in orderto produce such forgetting that he is shaken and stunned in increasing measure, it was foundparadoxically, despite their alleged attempt to simplify technology for all, an existence full ofartificial complications that modern society gives us with all its progress and chimeras, theiralignments and ever new myths. sought himself, transcend, not be reduced to mere immanence of the environment and theenvironment: this is the main goal of the man of tradition. In this context is how we can find afirst approximation to the idea of race in Julius Evola. Race is not a reality that is there assomething external to oneself, in which chance has made us to meet casually, as it could havebeen otherwise change that was not beloved, but is something that has a sense, which must berevealed, conquered and held in a constant search trying to find in yourself what you really areover a succession of generations past and circumstances that go beyond this present life inwhich I am far. Life acquires a different meaning which gives modern man while she is notexhausted or resolved itself in the immediacy of the moment, but a continual transcendence andintentionality seek and find this deep, inherent also in the race itself, which is what binds itselfto the size of the person, understood as the opposite of mere individual, is the task undertakenby the man in the Tradition. Designed primarily the doctrine of preexistence , point critical of the metaphysics of Evolaand ultimate foundation of his "racism" is necessary to establish a precise link with two otherinsights that can also be found in traditional philosophers such as Plato or Plotinus, whoseinfluence is very evident in the doctrine evoliana. The same can be gleaned from the preciseformulation of two myths that are present in the thinking of such philosophers, theReminiscence and that of Dionysus . For the first time conceived the existence of the subject area as an act of incarnation productof a decision transcendental, meaning it has two different things: first, to the extent that therehas been an interference between two antithetical situations, a spiritual self that it was aboveand a body-space subjected to the vicissitudes of becoming, this has meant a tendency toforget the essential core of that I do, but on the other hand the fact of having come from



forget the essential core of that I do, but on the other hand the fact of having come fromelsewhere has also been a drive towards transcendence gestated from such a deep origin.Words, if incarnate or living on the one hand represents a fall of level, as does the passage ofthe imperishable to the perishable, the other such a situation has the value of producing areagent and a spiritual life whose intensity is not experienced in earlier stages. In humanscoexist as two antagonistic tendencies. For the first movement has been a decline for which the

self has gradually been losing the very essence dissolving into the opposite dimension, of atemporary space in a process that has spanned different times of degradation until arriving atthe lowest dimension constituted our postmodern era and light in which the counter-trendtoward elevation and transcendence, on the person, has virtually diluted and kept alive only insome in isolation. On the other instead tends instead to turn away from it and rise, feeling beingin it as a mere stranger in a relentless pursuit of something higher because of the instance whereit has been. The instrument that we have chosen for our spiritual purpose, namely therealization of eternity, at the time of surgery the act of incarnation in the space-time dimension,has been implicated as the severe risk of being dissolved and confused in it. Because of this anthropological dualism are two possible types of companies. That sortedaccording to the descent of man to the lower dimensions of becoming and of being forgotten,or else that of anagogical nature directed toward the elevation of it to your primary goal that isbeyond what the mere life. From a traditional view of society and the world, far be ends inthemselves, are responsible for providing us means lifting points, which are different accordingto the times in which they lived. A society fully framed in traditional values was characterizedby the fact that whatever it was was ordered so as to facilitate the deployment of such superiororientation, the same as it was an order anagogical whose function was to raise the subject ofimmediate and ephemeral status to a dimension that transcended it. As people are clearlydivided between two different categories of those who were more ( magis ) and thus formedthe class of teachers ( magistri ), as were those who could rise to varying degrees on their ownand those on the other hand, while lacking, needed another to do it: these were the disciples.The first were those who, having deployed further the level of spirituality and its dimension ofperson, that is to have full consciousness and memory of the existential goal itself, for thatreason were guides and "initiated" the disciples, the which in turn is characterized bypresenting itself as under a degree of docility that allowed them to be rectified. Of course this isexactly opposite to what happens today in a period of terminal decline "systematic education"in which the teacher is no longer just simply "instruct" or "literacy" and less than less educated, that is "correcting" the "student", which on the contrary, we must "respect" all of itsspontaneous and purely material, instinctive and "social" at risk, should not do on time in bereputed as "authoritarian," and is therefore not in any way a paradigm to imitate, and thereforenot properly a teacher, but just a more gregarious and many individuals within a given species.Education thus consisted of Thus an act of reminiscence by which man "remembered"the reasons why he was here and learned to live not only because there was somethingmore than animal life found at birth, but mainly to die . While life was not all, death was not conceived as a nothing, as the act of absolute dissolutionof the self that leaves us so suddenly and simultaneously necessary and random, the same wayas before we started live. According to traditional optics it was instead a state of being, acertain time frame in a deep and lasting traffic consists of different possibilities and stages,according to the degree of momentous choice made and could be solved in different goals. Aself that is "going" could then return to manifest reputarlo necessary, could also stop in thesequence of events and reach a state of stillness and lasting immortality, or just pass away anddissolve into nothingness as far as he succumbed in your company without having reached a"remember" as is what happens today mostly at this time composed of beings essentiallyfleeting, ephemeral and vermicular, simple images that shine and disappear swiftly as lights atnight. While neither death nor life represented absolute states, which could not possibly beaccepted was the presence of a single chance in the insults here, this is the democracy that, inboth current and all-encompassing phenomenon, and also applies especially in the spiritualrealm in all of the modern worldview, whether Christian Sustaining collective immortalityattributed to every human form, as theosophical-sustaining reincarnation of universal salvation,which is nothing but a secularization of evolution, is postmodern , proclaiming the unique andunrepeatable existence, not before or since and which have to enjoy before we go away. Allare equally one-dimensional concepts that map situations that would be inherent in allindividuals equally and indiscriminately. For traditional man instead each for its existence elegy, according to the way it was developed, where to go , what he would do later in relation to

their responsibility and there was nothing so imposed upon it in advance and complete beforeor after life, although he did not know it at the bottom, as happens among many of ourcontemporaries. The second myth, closely linked to the first, and of particular significance for understandingracism Evola is that of Dionysius . The same can be formulated as follows: Dionysus, the sonof Zeus, is devoured by the Titans jealous, Zeus destroyed in revenge, but, overcome by



nostalgia and grief for the lost son, from the ashes of these creates man. Therefore composed oftwo principles, divine one, as from Dionysius, corruptible and material on the other, while fromthe Titans. From which is on the leading man again two possibilities, two existential ways antitheticalthose reflected in turn in two races present in different degrees in oneself and with differentnames according to circumstances, which must be found and recreated in its full purity in orderto be able to be purified in accordance with the momentous choice. Freedom from the titanicrace, such is the ascetic task to make trying to find in which expressions of our own history it isopposed to the Dionysian race. Search for the divine, which is present is in itself and outsideitself in different generations, this was the sense that the company had for Plato's philosophy.Forgetting this sacred origin is instead the attitude of the modern self. It is here where we can enter fully the issue of racism and see the two possibilities at the same:the biological racism whose sequel will end up represented by National Socialism Rosenbergand spiritual whose main exponent is to say excluding Julius Evola.

c) Two racism: modern and traditional.We have said that what is characteristic of the modern and contemporary society is the attitudeof forgetting about what it is and where it comes, it having been made in degrees and differentlevels of intensity. Primal metaphysical oblivion regarding the reason for the existence andsituation before it has kept forgetting about the past history of the community in which theylive and also on the race to which they belong and their own characters. Being without race,without history, but not anonymous and sign up for the modern inveterate tendency to maketabula rasa of all that exists above the subject and the very immediacy, as if to recall the originand the past represented an escape and distraction about the here and now it becomes as theonly truly existing, the only goal to make. He is said to be no life on something that is as casualand a further meaning, but as the only true reality and therefore worshiped as such mustofferings of the whole being, freeing it from any distracting or " alignment ". Filed with thesame in a state of passivity which is dissolved in it assuming it as fatal and necessary and inwhich he has had to be independent of their will, thus reducing, with resignation andindifference and ignorance many others, to the condition part of a whole which transcends it,and therefore there was not anything in it that is found beyond the environment and "society"in which it is located. In turn, the "life" and "society" is formed in this way like a clay whichgives it a particular pattern increasingly similar to that received by others, ie what itstandardizes erasing any trace of his own personality even incipient extirpándole any form ofmemory of his last memory being a dimension that is in the innermost sphere of his I linked toyour spontaneous impulse to want to refer to its original source and ultimate reasons explaintheir existence. In response, the act of looking within themselves, between the various existing guidelines, totheir own race, that is, what it really is, therefore means transcending modernity. Is the impetusfor wanting to know beyond the circumstantial situation where one is and thus try to find whyand what we are here and now. The first observation that can do the spiritual racism isprecisely from such a factual situation commonly found in our contemporaries, is indisputableclaim that we are the product of an original mixture between two antithetical and antagonisticraces: one is that manifests through that trend and plunge us in daily assimilated and anotherchange is that we rise from this situation and urges us toward transcendence. We loved itsimultaneously descendants of Titan and Dionysius, or also Hyperboreans and earthquakes atthe same time, things that are a composite of heaven and earth, which is, in varying degrees,the presence of two antithetical directions. Man is thus a combination of two principles, one isthe one that has resulted in the formation of the modern world and the other is represented bythis desire, many still confused, wanting to transcend this reality around us. From thestandpoint of spiritual racism being a modern circumstances is not fatal nor necessary, asthey believe the men of that age, but the product of a particular race exasperated presentourselves as an impure form and defective and that should abate . It titanic race, the raceof man fleeting and ephemeral to which models developed and extended passively, the subjectimmersed and reduced to mere temporality and becoming as it dissolves. Facing the same raceis Dionysus, the divine, eternal, whose existence and recreation is subject to a test, to a holywar and interior to be achieved by the doblegamiento of modern man and exists in a titanicinstituting the same direction. For the same we must become able to conceive of this existencenot as an absolute, but a degree of manifestation enclosed in a purpose that transcends it. Inturn and as an extension of such a contest held within the self, that inner conflict going on inthe depths of himself between two antithetical races, is that it also operates another war, therebellion against the modern world , which must be folded to restore the tradition surpassingthe finite limits of the self. This war, but must start at the interiority of the subject, is infinite andtherefore is not confined within the limits. This is because the spiritual and Dionysian race tobe found in ourselves transcending the modern world.



be found in ourselves transcending the modern world. therefore seek your own race and history essentially involves making a selection withinthemselves and the community in one direction is between contrary. Evola considered that,in the same manner as in a same inclinations are antithetical discriminated from these twosources, it is also possible to find it in any historical community outwardly through anexemplary signaling of different breeds. This means that in every community is manifested invarying degrees is a civilization and a history of man as a titanic quake and turn another man'sHyperborean and Dionysian, both developed simultaneously in the same circumstance. InItaly, for example, which is the immediate experience that our author is, he is such a dichotomyin what he termed as the antagonism between the Mediterranean and Latin race , as opposedto the Aryan, Roman or even, as submitted to its present, the fascist man (of course purifyingfascism of all its many bourgeois connotations). Both are characterized by expression withinthe same historical and geographical circumstances these possible manifestations of moderncharacter as the first impulse to settle in the very immanence and make simple "life" the goal ofexistence, and the second traditional designed as to what is above all that. In other texts wehave referred to this dichotomy can also be highlighted Argentina's society the same way as inothers, and which in our specific case opposed to the democratic man to man Malvinas , ietelluric spirit and bourgeois on the one hand, ready to graze in modern life and materialism, andthe traditional heroic warrior on the other directed towards the denial and overcoming limits.Both had different historical manifestations in degrees also different in terms of duration andintensity. Do not forget that the race of man Falklands had a sudden burst with an unexpectedwar in 1982, which was then suppressed until today by the Democratic race of man , the trueroot cause of the deep decay of our country. Now, going to the particular circumstance of racism emerged in Europe in the last century withits sequel Final National Socialism, Evola considers that, taken by itself, represents aphenomenon that should reconocérsele positive characters, such as occurred for example in thecase the nationalist movement. When nationalism rescues from oblivion the man to his pasthistory versus abstract humanism and the Enlightenment liberal anonymous, this in itselfrepresents a promising, yet even this does not mean just having emerged from the margins ofmodernity. He believes there may be a purely historicist nationalism to rescue the past withoutbenefit of inventory and highlight it himself simply by being so regardless of the valuepossessed by it, and believing falsely that because the movement was to precede himuniversalist and anti-historical, for Thus every ideal of universality would be negative, and thestory itself became the source of all truth. In both cases the man is being held in the immanenceand movement that had begun to transcend it is thereby truncated generating a new fatalismand a new passivity and submission. As in the previous case the man must submit to the

"unique reality" that presented absolute and fatally, now that the subject of submission anddeterminism would be represented by another reality "in fact" the homeland, their own culturalheritage and . Similarly there may be also a racism that, reducing the demand side of the race toits purely external and superficial phenomenon, ie as regards the body, complete with thecommunity identifying it as it is presented with independence of the values it holds, be theypositive or negative, accepting them simply because they are their own and not becausethey are really valuable in themselves . Thus racism, as well as certain nationalism, endsbecoming one of the many degraded forms of modernity, which consists in assuming anattitude of passive acceptance of what exists by the subject and not discrimination andselection. In this case it happens through consistent adherence to a relativism in an obtuse andirrational exaltation of itself regardless of any higher value. Thus bourgeois and Enlightenmentrationalism that makes abstract universal ideals outside the race and history for what seeks tosubsume all that exists, it ends up opposing a consistent irrationalism in exalting the merelyinstinctive: in both cases the man is held in the field of immanence. Actually what it is insteadof supporting what is more, not less than discursive reason , intellect, spirit, the ability tocapture and realize the divine and transcendent self and others. In their rejection of suchexistential possibility in man is equally consistent liberal Enlightenment rationalism andirrationalism of Nazi racism itself, thus creating two distinct faces both in the same modernphenomenon. has happened in this way with such racism claim of race, rather than being conceived as atranscendent reality to look at yourself through an ascetic operating between opposingdirections, it became a simple change in sacralization of immanence, rejecting the existence ofa metaphysical dimension and reducing reality to what is purely material well assimilated thatcan be taken care with the pedigree of a particular living species, as happens with dogs orhorses, resulting in a movement akin to the modern materialist scientism charged withidentifying the man and animal. The consequence of refusing the existence of a higherdimension spiritual and divine in man and gave results that were reduced by the issue of race toa chapter pertaining to simple biology. Thus, as noted by Evola, racism has happened that,from a fair and positive claim which was the search of the origin in man, instead producingover the last blow that modernity could lead to confiscate yes to a category that still belongedto the world of tradition and had not yet been bastardized, the race, understood as metaphysical



to the world of tradition and had not yet been bastardized, the race, understood as metaphysicaland sacred heritage present in the subject and has little to do with the animal world, althoughthey can similarities exist purely external to it, which eventually may have value as a symbol oranalogy, but in no way reduce the whole man. Evola However, unlike other authors critical of this movement which identifies withmodernism, as it appears in the prologue and conclusion of this work, it is prudent to considerthat, despite all the limitations insults here, the fact that even partially has made the problem ofinheritance, although this has been reduced only a biological level and immanent, however,managed to be deepened if, as has happened in considered certain possibilities of NationalSocialism permanecidas unfortunately budding or abruptly aborted the war resolution, he couldhave recreated certain traditional principles as opposed to Socialists and environmentalistspositions of modernity own force. In what follows we will summarize the main objections addressed Evola National Socialistracism with the intent required to rectify. 1) has reduced the race to a biological phenomenon thus leading to deny the existence in manof a transcendent dimension assuming the accusations so trivial that modernity has made towards everything that is not material or "positive", to which also qualifies as a "doubleschizophrenia" of reality. That is, as has rejected the existence of a metaphysical dimension andthe human one-dimensionally reduced to purely physical and materialistic, has deepened in thisway the modern decadence. Although such racism, man is primarily a spiritual reality and thespirit is not an epiphenomenon of the body, such as mentors support such a move, because thehigher can not be understood from the lower. 2) For this reason, race, that from a traditional point of view is presented as a thing to besearched and updated through a deep and unremitting ascetic activity, and that therefore there

could be so great as in some who served only as a guide ( magistri ) for the rest of thecommunity, is here reduced to a thing that is already made and available to anyone as long asno more is brought to birth, without having to step in the human will to do so, thus having noneed for any of search or transform themselves, but simply to let this affect and determine fatehereinafter simply avoiding the presence of impure crosses. Once again the man is reduced tohalf that in this case is called pompous race. 3) The Nazi racism and links to the assumption of a relativistic cut nationalism promoted by theFrench Revolution and Modernity and conceived as failure of medieval universalism. For thisrace becomes part of an estate inherited is not chosen , but instead are chosen by them, so ouronly task is to make it endure and triumph over the other regardless of the value that it holds . Itis from this perspective that, with the status of Aryan referred to the community, it is assignedto it in a unilateral and capricious character of superiority over the others. In this alwaysremains undetermined whether one race is superior only because it is their own and thereforethe subject's task is to make it beat in a fight for the triumph of the fittest, or if instead this factamounts to be exceptional beneficiaries resulting it a "chosen people" despite their own willand not change a people who choose what direction to follow. In the case mentioned here isrecreated Fichtean idealism for which the Germanic was considered synonymous with real andgood and not opposed to Germanic or Germanic, was reputed as a disvalue change. * Thosewho are not part of this privileged people would be condemned to an irreversible state ofinferiority. 4) may say so, despite the anathemas disqualifying directed toward Judaism really does notreject biological Nazism, but rather assumes the deepest spirit present either in theirsecular aspect as Talmudic , being in turn the same one of the main inspirations of modernity.This appears on your assumption of the concept of "chosen people", which also expresses herethe idea of the existence of a race that would be superior to the others, they should accept hisdominion. Just disagree with it to determine which of the two is in charge of directing thedestinies of the planet, if the "Aryan" or "Jew." Today when certain political movements,especially left, talk about the affinities between Nazism and the Zionist Judaism, are notentirely wrong. 5) As established in a modern feeling and therefore consistent with the whole trend titanicmented before considering the superiority of race, Aryan Germanic in some cases, or just whitein others, depending on certain achievements that occurred at the level of science andtechnology. That sentiment today is also proper to Europeans and Americans who extol thesame way the superiority of their civilization in terms of its major technological and economiccapabilities, which also justify our subordination to his vision and all-encompassingglobalization. d) Racism and Judaism Once rejected the concept of self-chosen people orrace of certain modern expressions such as Nazism biological and Talmudic Judaism, theultimate say in relation to the approach in this work our author gives us the Jewish problem. InFirstly it does not exist for a people who today owns the exclusive character of the spiritualrace Hyperborean, or simply traditional Dionysian. This divine element is present in allcommunities regardless of their skin color or geographical location in which be. There maybe some past history that possess a greater degree than others to enable them to make such arace within a better way and better possibilities. But nothing is given in advance. It is true that



race within a better way and better possibilities. But nothing is given in advance. It is true thatwhite blond, Western and Northern may in some cases have had a closer relationship withthese values, just as a medieval man has found it easier to access the spiritual dimension of lightand society rockeada postmodern. However, as the Gemini said: "we are closer to a Bantu,with all the limitations that has body and tribal culture, although it has remained true to theirgods, that of a Swedish or Norwegian blonde right with your body, but spiritually is anoutgrowth is reduced and resolved in a life of hedonistic character. " Just as today we are muchcloser to the Arabs Semites or even dark-skinned black African and Somali offered up inprayer five times a day and fighting as martyrs fighting monks and spiritual tradition of hispeople that those Americans Yankee or European white and blond and even fine manners andpolite, but dedicated as a society drunk endless consumption. has been an undoubted meritEvola have separated the idea of race from the doom and determinism. Is chosen not by a race,

but race is something that is chosen . There are neither elected nor races races convicted,each man has the possibility of finding within himself the spiritual and higher own race and theways it should be found in civilization, history and religion which is part because they are ourown language. Of course there are more or less chance of embodiment, in the same way thatnot all times identical brassieres have been provided for the realization thereof. A traditionalsociety was one in which every action and every rite was actually a symbol that allowed risefrom this material. In a desert twilight like now where virtually all props have disappeared isextremely difficult but not impossible that purpose. However it is also possible that the greatmystics who may be here because we wanted to give us a measure difficult testing us "as goldby fire." We can finally make one final objection to the treatment in this work is the Jewishissue , which, as we said, by the limitations of a simple statement of a problem and thecircumstances of the time, must be partial. We said that racism in Evola is not fatalistic. Youare not doomed to be part of a chosen race, but must always choose between differentexistential guidance of the spirit of race as it is concerned. That is not therefore a determiningfactor being born into a race or a particular people if you are not able to recreate within thesame positive factors and those of a spiritual nature that need updating. Now, to deal here withthe Jewish problem we see how our author, noting the corrosive and deleterious factorproduced by such a community within nations, so that at some point come to define it as ananti-race, but leaves in suspense concerning the possibility of redemption that it may have toovercome such deleterious condition. In this regard anti-Semitism has produced two differentmanifestations in Europe. The Catholic solution was for years to consider that the resolution ofthis problem going through the conversion of the Jewish religion itself. Through it, therecognition of the true Messiah, the Jewish people would cease to be convicted or even, asmanifested in our July Meinvielle, this would be the end of history. The Nazi solution isinstead the opposite, though the Jew becomes, will never cease to be such, for this reason theproposal was to expel him from the community and even encourage their settlement in a giventerritory. Such a position is very deep affinity with Zionism. The European war circumstancesprevented the realization of such a result and the sequel known as the Holocaust, regardless ofthe veracity of his figures represented the failure of such a solution. In this work our authorshares the idea that the conversion does not change the essence of the Jew, but about whatwould be your solution? How to turn in another text Evola said that while Judaism has beensecularized subversive who has abandoned one's religious tradition, but returning to it wouldnot take away that status to the extent that it is also present a double standard based on a senseof universal dominion, which appears in fundamental sacred texts like the Talmud, it seemedthen, and such was the criticism that effected especially from sectors Marxists, that addressingthis issue contradicts our author his doctrine of the race. Although he argued that man is free inrelation to race, however there would be a historical subject, the Jew, which is always doomedto be a certain way. Despite this we have pointed out elsewhere * note that while this issue isnot clearly stated by our author elsewhere, might seek a different solution of the same throughthe analysis carried out in his major work Revolt Against the modern world , for Judaism.There he also notes that this religion has been a way solar and therefore Traditional andmodern, mainly expressed in the form of kings, but also present in certain prophet-founders ofsuch people as Jacob who reaches his blessing to through doblegamiento of divinity. Later alsoin that town, as elsewhere, will come the domain of priests and therefore a passive religion,lunar and submission, which is stereotyped with the diaspora, with room to Talmudic Judaismmented before. The solution to the Jewish evoliana because it would not be converting toanother religion, nor to remain in its current state be

We hope these reflections have been used to carry out an approach to Evola thought regardingthis burning issue of race and contributed in our attempt to free him from the prejudice that



ventured, in a captious and ignorance in some other, that is author is a pro-Nazi, as usuallyunderstood this phenomenon. Let's say in conclusion that this work was first released in 1938 and had a second expandededition in 1942. For circumstances not entirely clear when it was reissued in the post-war firstdid it again, through Ar editions in 1979, with the first edition until 1995 Renato del Pontereissue the second in 1995. The latter has been our translation. Marcos Ghio Buenos Aires,09/05/06

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