Bøger af Julius Evola

In what many consider to be his masterwork, Evola contrasts the characteristics of the modern world with those of traditional societies, from politics and institutions to views on life and death.

Drawing from sources throughout the Western esoteric tradition, Evola shows that alchemy is a universal science of transformation.

Julius Evola's final major work, which examines the prototype of the human being who can give absolute meaning to his or her life in a world of dissolution.

Julius Evola's masterful overview of the political and social manifestations of our time, the ""age of decline"" known to the Hindus as the Kali Yuga.

A bold critique of the spiritual schools, philosophies, and mystical teachers of the 20th century

East & West collects eighteen essays and reviews in East-West comparative philosophy and religion written by Julius Evola for the journal East & West. Evola covers an astonishing array of traditions, including Hinduism, Buddhism, Zen, Tantrism, Yoga, Vedanta, Taoism, Stoicism, and Existentialism; such thinkers as René Guénon, Ernst Jünger, Mircea Eliade, Sri Aurobindo, Meister Eckhart, F. W. J. Schelling, Martin Heidegger, Karl Jaspers, and C. G. Jung; and such topics as suicide, psychology, sexual magic, and the Egyptian and Tibetan Books of the Dead. Evola's goal is not simply to identify superficial doctrinal parallels between Eastern and Western traditions, but to use these comparisons to uncover their common root, the one Tradition that underlies the many traditions, which is the central focus of his work.

One of Europe's greatest esoteric philosophers explores the pre-Christian sources of this powerful symbol that is so central to Western mythology and culture, tracing its mythology from Nordic sagas through the Middle Ages. This excursion into the realm of the Grail throws new light on an endlessly fascinating subject.

Italian philosopher Julius Evola pares away centuries of adaptations to reveal Buddhist practice in its original context. Most surprisingly, he argues that the widespread belief in reincarnation is not an original Buddhist tenet. Evola presents actual practices of concentration and visualization, and places them in the larger metaphysical context of the Buddhist model of mind and universe.

Drawing from original texts on self-mastery, Evola discusses two Hindu movements--Tantrism and Shaktism--which emphasize a path of action to gain power over energies latent within the body.

For the first time in English, this classic Italian text collects the rites, practices, and esoteric knowledge of the powerful and mysterious UR Group for the use of aspiring mages. Included here are instructions for creating an etheric double, speaking words of power, and interacting with entities, as well as translations of such arcane texts as the Tibetan Thunderbolt Diamond Path, the Mithraic cult's "Grand Papyrus of Paris," and the Greco-Egyptian "De Mysteriis."

All three volumes of the occult classic available together as a deluxe boxed set for the first time

PHILOSOPHY / OUTDOORS "Evola writes in lively prose, filled with fascinating and concrete detail. . . . To read his descriptions of the higher spiritual states is like watching a champion mountain climber on a vertical glacier." --Gnosis Julius Evola was not only one of Europe's leading exponents of esoteric thought but also an ardent mountain climber who scaled the peaks of the Tyrols, Alps, and Dolomites. For Evola the physical conquest of a mountain, with all the courage, self-transcendence, and mental stamina that it entails, becomes an inseparable part of spiritual awakening. It is no coincidence that so many ancient cultures chose mountains as the abodes of their gods and considered the rigorous ascent of peaks to be the task of heroes and initiates. In modern times, which tend to suffocate the heroic principle with naked self-interest, the mountain still forms part of the profound dimension of spirit where the soul finds that it is more than what it thought itself to be. In Meditations on the Peaks Evola combines recollections of his own experiences with reflections on other inspirational men and women who shared his view of the transcendent greatness of mountains, including such spiritual seekers as the Tibetan mystic Milarepa, the Russian artist and visionary Nicholas Roerich, and Alexandra David-Neel, the first Western woman to visit the forbidden land of Tibet. JULIUS EVOLA (1898-1974) was one of the leading authorities on the world's esoteric traditions and wrote extensively on ancient religions and hermeticism. Inner Traditions has also published his Revolt Against the Modern World, The Mystery of the Grail, The Hermetic Tradition, The Yoga of Power, The Doctrine of Awakening, and Eros and the Mysteries of Love.

Authentic initiatic practices, rituals, and wisdom collected by the UR Group

Mit "Der Yoga der Urkraft" liegt Evolas "Tantra-Buch" erstmals in deutscher Übersetzung vor. Es offenbart eine eher unbekannte Strömung indischer Geistigkeit: eine der bemerkenswertesten Formen des Yoga, den Kundaliniyoga, in seiner ursprünglichen Gestalt. Das vermag dauerhafte Impulse zu geben, auch außerhalb orientalischer Studien und außerhalb der Bereiche, die schon aus bloßer Neugier anziehend wirken. Tantrismus zählt zu den problematischsten und kontroversesten Kategorien der Religionswissenschaft. Beinahe jede Behauptung darüber ist umstritten. Doch die Faszination, die seit der Entstehung (um etwa 500 n. Chr.) davon ausging, beeinflusste Philosophie, Mystik, Moral und Literatur. Vom Tantrika werden extreme Geduld und Ausdauer als Grundvoraussetzungen erwartet, um ein "Vollendeter" zu werden, im Sinne einer vollkommenen Askese. Evolas Urkraft-Begriff hat nichts mit Macht als Gewalt zu tun, denn Macht verliert ihr innerstes Wesen, wenn sie zu materiellen Mitteln wie Gewalt greift. Gemäß dem initiatischen Grundsatz, dass "nicht Du die Macht suchen darfst, sondern die Macht Dich suchen muss". Hier stößt man auf Unerwartetes. Es ist kein dem Westen angepasster, vereinfachter und auf praktische Zwecke beschränkter Yoga. Vielmehr ein Tantrismus als allgemeine Lebensauffassung und Weltanschauung, mit besonderer Berücksichtigung des Sivaismus und des Weges der Linken Hand. Einiges mag fremdartig erscheinen, mit einer Sperrigkeit, die auch einfach den westlichen Denkgewohnheiten geschuldet sein könnte, denn wie der Tantra-Forscher John Woodroffe bemerkt, sehen "westliche Menschen oft dort Obszönität, wo es eigentlich nur Symbolik gibt". Evolas "Yoga der Urkraft" wird Einwände und Perspektiven gleichermaßen nähren, die Zeitlosigkeit seines Wissens aber wird davon unberührt bleiben.

En su aspecto político más genérico y comúnmente conocido, el racismo se empeña en individualizar al tipo humano predominante en una determinada comunidad nacional, en preservarlo de cualquier alteración y contaminación, en potenciarlo, en hacerle corresponder un determinado sentimiento y un determinado orgullo, el cual se dirige a desarrollar, tonificar, hacer más concreto y "orgánico" el principio genérico de la nacionalidad. Se trata así, en primer lugar, de una continuación de todo aquello que el Fascismo desde su adveniento ha buscado en materia de política y de higiene social y, luego, en tanto escuela de virilismo y de fuerza para el pueblo italiano y sobre todo para sus nuevas generaciones. La conquista del imperio africano ha traído como natural consecuencia un nuevo orden de medidas protectoras y profilácticas, procedentes de análogas exigencias y de la evidente oportunidad de que, en el contacto con pueblos inferiores, el pueblo italiano tuviese el muy neto sentido de las diferencias, de su dignidad y de su fuerza.En un segundo aspecto de carácter interno el racismo se presenta como una nueva "potencia" del nacionalismo, porque el sentirse de una misma "raza" -aun cuando esta expresión valga más como un mito que como una idea muy precisa- es evidentemente algo más que sentirse de una misma "nación". En tanto mito político, la "raza" es la nación viviente, no encerrada en abstractos límites jurídicos o territoriales, ni agotada en una simple unidad de cultura, lengua e historia. El sentimiento de "raza" va hacia algo más profundo de todo esto, va hacia los orígenes y es inseparable de un sentimiento de continuidad, ella toca cuerdas profundas del ser humano. Es una verdad ésta que se refleja también en la sabiduría popular, en sus modos de decir, como "la voz de la sangre", "la raza no miente", "el que tiene raza", "venganza" o "culpa de la sangre", etc.