The hierarchy within, established by the hierarchy from without, reflects the hierarchy of us all.
At the crossroads of contemporary society lies a thought-provoking paradox, where the essence of freedom and liberty finds its ultimate manifestation in an unlikely form: hierarchy. Julius Evola, a visionary thinker, shattered conventional wisdom by illuminating the transformative power of hierarchical structures. In stark contrast to our modern fixation on an intricate blend of equality, individual rights, and unbridled hedonism, Evola's perspective challenges our perception of hierarchy as a stifling force. Get ready for an intellectual exploration that will test your core beliefs, as we delve into the intricate relationship between hierarchy, freedom, and the authentic expression of one's true self.
Evola posited that the social hierarchy, as envisioned by the solar man or sovereign, was established through the fusion of the self with the transcendent via sacrificial rites that brought about transfiguration. By surpassing oneself, the father of a society could effectively organize and synchronize the members and structure of that society, assigning each individual their rightful place within the grand hierarchy of existence. These roles empowered individuals to fulfill their transcendent obligations to the father, sovereign, or solar man, and by extension, to the transcendent itself. By faithfully performing one's societal role instead of abandoning it or seeking greater recognition, individuals belonging to a particular social class could cultivate virtues that mirrored the transcendent within themselves.
The societal caste system served as a reflection of the transcendental and Cosmic Being. Spanning from the Priestly caste to the servant class, the entire society constituted an autonomous entity materializing its allegiance to Being (pp. 89-91). Fides or Loyalty governed the obligations of the castes, just as it governed the duties of the solar king or father. Each individual, embracing their distinct role based on their social identity, did not confine their personhood but rather enabled the manifestation of their highest self (pp. 96-98).
Evola juxtaposed this perspective with the modern notion of class and hierarchy. In the contemporary world, hierarchy and class are often scorned and perceived as rigid and stifling social constructs. However, Evola argued that when individuals are freed from their social and class obligations, they become even more enslaved than before. Liberated to ascend the social ladder in pursuit of greater pleasures, modern individuals find themselves controlled by their desires, becoming slaves to their materialistic passions. Neglecting their spiritual responsibilities, they become possessed by their demonic and feminine aspects. While in the past, individuals could transcend their limitations by embracing them through appropriate rituals and ethical practices, today, unrestricted by societal boundaries, they find themselves more constrained than in traditional times. Thus, true freedom is not achieved by rejecting limitations but rather by fully embracing them. To deny these boundaries is to immerse oneself in the realm of constant change, chaos, and disorder.
The social obligations associated with each class within a social system established by Being can be likened to a form of ritual. From priests to slaves, the tasks assigned to individuals were not mere labor in the conventional sense; rather, they served as a means to manifest one's higher self, as previously mentioned. Each action carried spiritual and symbolic significance. It was only the slaves who truly engaged in labor or work within society, as their roles seemed devoid of spiritual meaning (p. 107). Priests, architects, artists, performers, warriors, merchants, and apprentices to these classes did not perceive their duties solely in materialistic terms. Only from a materialistic worldview do these obligations lose their spiritual essence and become mere steps toward material gain. Under such circumstances, the rights and demands of the workers took precedence. The actions of laborers were no longer seen as obligations to themselves and society, but rather as burdens they had to endure while suppressing their ‘authentic selves’ (p. 106). From the traditionalist's standpoint, the opposite holds true. One's authentic self—the transcendent self—is fully expressed through the performance of their class duties.
Abandoning his spiritual duties man becomes a slave to his passions and subjugated to the horrors of the demonic, chthonic collective:
“[If] there ever was a civilization of slaves on a grand scale, the one in which we are living is it. No traditional civilization ever saw such great masses of people condemned to perform shallow, impersonal, automatic jobs… This slavery is imposed subtly through the tyranny of the economic factor and through the absurd structures of a more or less collectivized society. And since the modern view of life in its materialism has taken away from the single individual any possibility of bestowing on his destiny a transfiguring element and seeing in it a sign and a symbol, contemporary ‘slavery’ should therefore be reckoned as one of the gloomiest and most desperate kinds of all times. It is not a surprise that in the masses of modern slaves the obscure forces of world subversion have found an easy, obtuse instrument to pursue their goals; while in the places where it has already triumphed, the vast Stalinist ‘work camps’ testify to how the physical and moral subjection of man to the goals of collectivization and of the uprooting of every value of the personality is employed in a methodical and even satanic way” (p. 109).
As the artisanal traditions of old have faded away, the spirit of man’s works is diminished. The products of his labor now bear the hallmarks of a consumeristic, materialistic, and power-driven society. His crafts have relinquished the essence that once made them unique and worthy of preservation. The modern man's collection of Funko-Pop dolls serves as a testament to his spiritual emptiness and lack of a transcendent identity.
If modern man wishes to reclaim his spiritual identity, he faces two paths: the lunar and solar, represented by asceticism and action, social withdrawal and conflict. The ascetic or priestly path centers on the practitioner's desire to transcend the illusory world by attaining the Universal, the transcendent. By acquiring knowledge of the Universal, one can achieve liberation (p. 112). Renunciation is a crucial aspect of the ascetic path, which can be manifested through either worldly mortification or a detachment from objects that are commonly coveted. Through this purification process, one gains a true understanding of the world, devoid of self-imposed conditions. What remains is the essence of Being. In this state, the distinction between the contingent or conditioned "I" of desires and the necessary "I" of Being dissolves (pp. 114-115). The separation between one's inner self and Being is eradicated, allowing Man to unite with the transcendent. Through this process of purification, Man can emancipate himself from the realm of constant change and becoming.
Evola delves deeper into the solar path, particularly due to his identification with the Kshatriya class, emphasizing his affinity for the path of action and conflict. While I briefly touched upon the warrior's path earlier, there is much more to explore. Engaging in conflict and action was not a matter to be taken lightly; it demanded immense discipline and a willingness to embrace self-destruction. Evola highlighted two forms of Holy War: the Greater and Lesser. The Greater Holy War was fought on a spiritual plane against the perpetual forces of chaos or becoming, while the Lesser Holy War manifested as particular instances of conflict in the material realm and was driven by social, political, or material motivations (pp. 118-119). By uniting oneself with the transcendent, the Greater and Lesser Holy Wars could intersect. Just as the ascetic relinquished the self through renunciation, the warrior or solar man of action could transcend the self through conflict, merging with the transcendent. In the midst of battle, Being could manifest its eternal struggle against chaos and becoming. Battle, conflict, and action were avenues for transcendent and spiritual endeavors. However, in contemporary times, they have become associated with the soldier's or mercenary's path. Nonetheless, not all men are suited for the obligations of a warrior. Instead, many are better described as mere "cannon fodder." In conjunction with the mechanized world we inhabit today, war has become something that most men disdain; they are thrust into roles they’re ill-suited for. The dissolution of social classes – the notion that any man is capable of any job with the appropriate (materialistic) training – dismisses or, more accurately, disregards the spiritual essence of Man. The spiritual ecstasy of battle remains unfathomable to most men – the profound pleasure of losing oneself in conflict is incomprehensible to many (p. 127-128). Instead, faced with the threat of being torn apart, modern man is overcome by horror. Yet, in its rightful place, even such seemingly macabre scenes can attain spiritual and transcendental significance (cf. Ernst Jünger).
Games held a significant place in Evola's analysis as well. According to him, games were regarded as a form of ritual. Every aspect of the game, from the design of the stadium or arena to the officiating process, was believed to serve the purpose of discerning the fates’ wills (p. 135). The arena itself was considered a liminal space where the will of the transcendent Being could be revealed through a ceremonial performance that manifested His desires in the material realm. When games were conducted appropriately, it signified that the gods or the Cosmic Being favored the emperor, solar king, or leader of a people and their cause (p. 137). Therefore, the games became a rite that the father or emperor had to faithfully carry out, akin to tending a sacred fire, in order to please the heavenly fathers. Failure to fulfill these rites could have brought doom upon the entire kingdom or empire (p. 138).
Duels between individuals with conflicting claims also served as a means to ascertain God's will. An example of this kind of game can be seen in the contemporary movie "The Last Duel," starring Matt Damon and Adam Driver, which movingly portrays such an instance. From a materialistic and non-spiritual perspective, we may find such duels to be an affront to human dignity. We may question whether might truly makes right. Does the side that is winning necessarily have God's favor? Why would God not use evil to bring about good, as seen throughout the Bible? Evola argues that humanity has strayed from this understanding of the ludic rite due to spiritual detachment. By abandoning their spiritual duties, individuals become weakened, making it easier for them to be abused and destroyed by forces stronger than themselves, even if those forces are mechanical and technological in nature. Therefore, the dominance of machines and technology over humanity indicates a fallen state (pp. 142-143). In a spiritually upright state, individuals would be able to properly manipulate machines and technology by perceiving their spiritual utility with the appropriate weltanschauung. However, if they view them solely as obstacles to fulfill their material desires, they have lost faith in the transcendent and have failed.
The traditionalist perceives Space, Time, and the Earth in a fundamentally different manner than Modern Man. The traditionalist perceives time as inherently circular, if not literally so, with a rhythm and perhaps even a rhyme that endlessly repeats itself, for it is shaped by the unchanging essence of the Cosmic Being (pp. 143-145). Within the realm of Man's rites, each action bears significance within its designated time. This underscores the importance of astronomy and astrology, as the observation of celestial movements allows Man to discern the will of the eternal Being. By engaging in actions aligned with the Divine's timing and harmonizing with its will, Man can seek the favor of the Divine for his people (p. 147). Furthermore, the cyclic nature of time suggests the possibility of certain heroic figures being reborn and re-manifesting in the world, thus giving rise to the concept of reincarnation (p. 148).
The traditional Man had a deep spiritual connection with the land, perceiving it as sacred and imbued with meaning. The spaces in which these lands existed were also filled with spiritual entities, lending a transcendent quality to both the land and its surroundings (p. 149-150). However, the modern, materialistic perspective dismisses such spiritual considerations as mere projections of the human psyche onto the external world. By reducing all qualitative experiences of the external world to psychological phenomena, we diminish our inherent ability to recognize and interpret the subtle perturbations within a space, either disregarding them as irrational or failing to recognize their significance. These spiritual disturbances within a space could also be discerned through the condition of the land itself.
A solar king or ruler, fulfilling his spiritual duties and responsibly caring for his lands, ensured their prosperity by effectively coordinating the actions of his people. If the land fell into disarray or misfortune befell his subjects, the ruler could be held responsible (e.g., Oedipus). Additionally, as he expanded his dominion and encountered new territories, he viewed these lands as realms that needed to be conquered and organized according to the Divine's will, harnessing their latent potential and manifesting the transcendent Being. In contrast, the modern Man's materialistic view of the land has led to its desecration and exploitation. Chaos manifests in the lands when Man abandons his traditional roles and spiritual duties. By viewing the land solely as a resource for personal gain, Modern Man fails to recognize and unlock its true potential. This shortsighted perspective triggers a gradual transformation of land ownership, with a shift from private property to nationalization, socialization, and proletarization (p. 156). Eventually, it falls into the hands of managerialists who exploit it without manifesting its latent potential because they lack a creative will.
Traditional Man and Woman exhibit significant differences compared to the modern conception of Man and Woman. The Contemporary Man, by neglecting his spiritual obligations and pursuing materialistic pleasures, has placed Woman in a precarious position. According to Evola, Women hesitate to acknowledge their traditional social responsibilities and roles because Men are unwilling to recognize theirs (p. 176). The traditional way of life, from the perspective of modern women, may not seem appealing. It requires complete submission to one's husband. The ancient practice of Sati, although difficult for us in the modern world to comprehend and often regarded as barbaric, symbolized Woman's profound willingness to surrender herself entirely to the eternal masculine or solar Being. While the specific manifestations and quality of this tradition can be debated, Modern Woman has largely forsaken this spiritual duty of submission.
“Traditional woman or the absolute woman, in giving herself, in her living for another, in wanting to be only for another being with simplicity and purity fulfilled herself, belonged to herself, displayed her own heroism, and even became superior to ordinary men. Modern women in wanting to be for herself has destroyed herself. The ‘personality’ she so much yearned for is killing all semblance of female personality in her” (p. 165).
By acknowledging and embracing the intrinsic boundaries inherent in womanhood, she not only unlocks the full expression of her authentic self but also transcends the limitations that would accompany unbridled liberation from societal obligations. When she wholeheartedly embraces her designated role, she taps into her innate power and finds profound fulfillment in her traditional duties. Conversely, bestowing unrestricted autonomy without due regard for inherent limitations often begets tumult and instability, both within the individual and in the broader social fabric. Evola's perspicacious observations on this matter have endured the test of time, as relationships inevitably suffer when individuals disregard their prescribed roles and responsibilities, underscoring the imperative of embracing and revering the inherent qualities of femininity:
“What could possibly go on between [Men and Women that are mixed and undifferentiated] lacking all contact with the forces of their deepest nature? Between these beings for whom sex is reduced to the physiological plane? Between these beings who, in the deepest recesses of their souls, are neither men nor women, or who are masculine women or feminine men, and who claim to have reached full sexual emancipation while truly having only regressed? All relationships are destined to have an ambiguous and crumbling character: the comradely promiscuities and morbid ‘intellectual’ sympathies such as are commonplace in the new communist realism. In other words, modern woman will be affected by neurotic complexes and all the other complexes upon which Freud constructed a ‘science’ that is truly a sign of our times” (pp. 165-166).
Evola's primary aim in the initial portion of "Revolt Against the Modern World" was to provide a meticulous historical analysis that vividly portrays the realm of the transcendent. It is crucial to note that his intent was not to provide prescriptive guidelines but rather to illuminate what is at stake for those who seek to challenge the illusory and deceptive nature of the modern era. Through Evola's insightful exploration, it becomes evident that traditionalists are in pursuit of a profound spirituality that has been eroded in the materialistic and positivistic milieu of the contemporary world.
Central to the traditionalist's cause is the restoration of a transcendent hierarchy, one that can be actualized on Earth through rites, ceremonies, unwavering faith, and self-sacrifice. This hierarchical framework engenders justice, peace, and a clear-cut social order, providing individuals with defined roles and boundaries. While these boundaries may restrict behavior, they also offer a path to transcendence, liberating individuals from their materialistic and demonic inclinations and endowing them with a transcendent identity.
In this vision, artisanal labor practices play a pivotal role. By infusing their work with a soulful essence, individuals cease to perceive their labor as mere toil, but rather as a spiritual craft that unites them and their society with the transcendent Being. This harmonious integration fosters a profound connection with the higher realms and reinforces the intrinsic value of craftsmanship.
Moreover, Evola emphasizes the importance of absolute distinctions between Men and Women within this traditionalist framework. Recognizing and upholding these distinctions not only delineate societal roles but also bestow individuals with a transcendent identity. It is through this embrace of gender distinctions that individuals can discover their true selves and be liberated from the confines of the materialistic and chaotic modern world.
To overcome the conditions of the modern era, where chaos and becoming reign, it is essential for individuals to rediscover the realm of the spiritually transcendent and manifest the traditional mode on Earth. This requires a profound reconnection with the Absolute or Eternal, achieved through acts of faith, participation in spiritual rites and ceremonies, and a genuine reunion with the transcendent.
As highlighted earlier, the key lies in engaging in laborious activities that enable personal growth and development. Work should be more than a means to acquire material excess and luxuries; it should serve as a conduit for the expression of virtues and the realization of their latent potential. When work is imbued with spiritual and ethical significance, it has the power to shape one's character and bestow transcendent meaning upon the most mundane of tasks.
In the quest for spiritual enlightenment, the allure of accumulating wealth, luxuries, and riches diminishes, revealing its true nature as a burdensome yoke that enslaves the will of the vulnerable and purposeless. By consciously relinquishing the attachment to material excess, individuals can free their spirits and discover authentic fulfillment in a higher, more meaningful existence.
By embracing these principles, individuals can forge a path towards a deeply spiritual life, restore transcendent values in their own being, and contribute to the transformation of the world around them. It is through this rediscovery of the spiritually transcendent that one can challenge the illusions of the modern world and create a profound reconnection with the essence of being.
Engaging in spiritual practices empowers Man not only to nurture himself but also to attain self-knowledge. It is essential for Man, when embarking on this journey of self-discovery, to already have a profound understanding of his own identity. There should be no hesitation or uncertainty regarding his position in the spiritual hierarchy or his place within the Great Chain of Being. Any doubts in this regard reflect an immature character. Instead, he should wholeheartedly embrace his limitations, living within them and through them, in order to manifest his ideal self with dignity and grace.
Implementing Evola's ideas in the contemporary or modern world presents significant challenges. His traditionalist ethics, considered eternal and transcendent, are inherently incompatible with modern sensibilities. Nevertheless, traditionalists who choose this path must confront the contradictions they face while living in the modern world. To navigate these complexities, it would be prudent for them to seek guidance from thinkers like Foucault, whose ethical work can help traditionalists adopt an ethical approach that enables them to navigate, critique, and deconstruct the modernist worldview.
Implementing Evola's powerful ideas in today's contemporary world is a daunting task. His traditionalist ethics, with their timeless and transcendent nature, stand in stark contrast to modern sensibilities—yet that's precisely why they hold such profound significance. For those courageous enough to walk this path, it demands grappling with the inherent contradictions that arise when traditional values clash with the complexities of modern existence. To embark on this transformative journey, one can draw inspiration from the works of Foucault, whose profound insights into ethics can serve as a guiding light, enabling traditionalists to navigate, critique, and deconstruct the very foundations of the modernist worldview.
However, the struggle faced by traditionalists goes beyond philosophical conflicts; it extends into the very fabric of modern life. Today's society is plagued by a pervasive addiction—a relentless craving for the pleasures and distractions of contemporary living. Technology entices us into virtual realms, numbing our senses and estranging us from the core of our traditionalist inclinations. Furthermore, the prevailing systems and institutions impose limitations that hinder the authentic expression of our traditional values. Democratic structures, while advocating for individual rights and the people's will, inadvertently undermine the establishment of the hierarchies that could liberate individuals from their mundane existence.
But the fire of hope remains, and it begins within ourselves and our families—the sacred foundation of the traditionalist mode. Remember, it is through the family unit that we rediscover the richness of timeless rituals and ceremonies that shape our lives. Whether it's the profound connection to the land through agricultural practices, the primal instincts honed through hunting, the discipline and honor embodied in martial arts, the artistry and craftsmanship of construction, or the pursuit of wisdom within traditional schools of philosophy and science—these are the pillars that empower us to embody the Absolute within our world.
With this understanding, we must recognize that an immediate transformation of society on a national or global scale is an unrealistic expectation. It would be naïve to assume that the masses will readily embrace the traditional mode in its entirety. However, through our unwavering commitment to cultivating virtuous character and embodying the values we hold dear, we possess the unique ability to create ripples of change that extend far beyond our immediate sphere of influence. As traditionalists, we carry within us the potential to manifest hierarchical structures that inspire and coordinate the masses, gently guiding them toward a more meaningful and purposeful existence.
In this arduous but transformative journey, patience, perseverance, and strategic action become our guiding principles. As we embark on this path, we understand that the impact we create may not be immediate, but its long-term significance will serve as a testament to the enduring power of tradition. By staying steadfast in our commitment and leveraging the collective influence of like-minded individuals and families, we can gradually shift the trajectory of society and forge a future that harmonizes modernity with the timeless wisdom of our traditions.
As we conclude this exploration of Evola's vision and the challenges faced by traditionalists in the modern world, a resounding truth emerges: the journey to restore the transcendent and manifest the traditional mode on Earth is an arduous one, filled with contradictions, conflicts, and obstacles. Yet, within these trials, a flame of hope flickers, beckoning us to embrace our inherent potential for transformation. It begins within ourselves and our families, the sacred foundation from which we rediscover the timeless rituals and practices that connect us to the essence of being.
In a society consumed by the allure of material excess, distracted by virtual realms, and restrained by limiting structures, we stand as torchbearers of tradition, resolute in our commitment to cultivate virtuous character and embody the values that illuminate our path. While expecting an immediate global transformation may be unrealistic, we recognize that our unwavering dedication has the power to create ripples of change that extend far beyond our immediate influence. With patience, perseverance, and strategic action, we can gradually shift the trajectory of society, nurturing hierarchical structures that inspire and guide the masses toward a more meaningful and purposeful existence.
In this transformative journey, we draw inspiration from the timeless wisdom of tradition, guided by the insights of thinkers like Evola and Foucault, bridging the gap between the eternal and the contemporary. Through our actions, rooted in love for the transcendent and our fellow human beings, we embody the enduring power of tradition, shaping a future that harmonizes the complexities of modernity with the profound truths that have stood the test of time.
Let us forge ahead, guided by the flame of hope and tradition, illuminating the path for ourselves and generations to come. In the dance between the eternal and the ephemeral, we strive to restore the transcendent in our lives and contribute to the transformation of the world, reminding humanity of the profound connection that lies beyond the illusory and deceptive nature of the modern era. Together, let us embrace the challenge, for within our collective commitment lies the potential to shape a world that reveres the sacred, cherishes the transcendent, and embodies the highest virtues of the human spirit.
Bibliography and Suggested Readings:
Burnham, James. What is Happening in the World: The Managerial Revolution. Lume Books, 1941.
Burnham, James. Suicide of the West: An Essay on the Meaning and Destiny of Liberalism. Encounter Books, 1964.
Evola, Julius. Revolt Against the Modern World. Translated by Guido Stucco, with an introduction by H. T. Hansen. Inner Traditions International, 1995.
Foucault, Michel. Michele Foucault: Ethics, Subjectivity, and Truth. Translated by Paul Rabinow. Editions Gallimard, 1997.
