The Three Possibilities still available in the Last Times

(from "Revolt Against The Modern World")





The possibilities still available in the last times concern only a minority and maybe distinguished as follows. Beside the great "currents" of the world there are still individuals who are rooted in terra firma. Generally speaking, they are unknown people who shun the spotlight of modem popularity and culture. They live on spiritual heights; they do not belong to this world. Though they are scattered over the earth and often ignorant of each other's existence, they are united by an invisible bond and form an unbreakable chain in the traditional spirit. This nucleus does not act: it only exercises the function to which the symbolism of the "perennial fire" corresponded. By virtue of these people, Tradition is present despite all; the flame bums invisibly and something still connects the world to the superworld. They are-those who are awake, whom in Greek are called the […].


There are an increasing number of individuals who experience a confused and yet real need for liberation, though they do not know in the name of what. To orient these people, and shield them from the spiritual dangers of the actual world, to lead them to see the truth and sharpen their will to join the ranks of the first type of people is what can still be done. And yet this too affects only a minority, and we should not delude ourselves that in this way there will be sizeable changes in the overall destinies of the multitudes. In any event, this is the only justification for tangible action that can be carried out by men of Tradition living in the modern world, in a milieu with which they have no connection. In order for the abovementioned guiding action to be successful it is necessary to have "watchers" at hand who will bear witness to the values of Tradition in ever more uncompromising and firm ways, as the antitraditional forces grow in strength. Even though these values today cannot be achieved, it does not mean that they amount to mere "ideas." They are measures. And when even the elemental capability to measure was totally lost, then the last night would surely fall. Let people of our time talk about these things with condescension as if they were anachronistic and antihistorical; we know that this is an alibi for their defeat. Let us leave modem men to their "truths" and let us only be concerned about one thing: to keep standing amid a world of ruins. Even though today an efficacious, general, and realizing action stands almost no chance at all, the ranks that I mentioned before can still set up inner defenses. In an ancient ascetical text it is said that while in the beginning the law from above could be implemented, those who came afterward were only capable of half of what had been previously done; in the last times very few works will be done, but for people living in these times the great temptation will arise again; those who will endure during this time will be greater than the people of old who were very rich in works. To make the values of truth, reality, and Tradition highly visible to those who do not want "this" but who confusedly seek something "else," means to offer some reference points so that the great temptation may not prevail in everybody in those situations in which matter seems to have become stronger than the spirit.


Finally, we must consider a third possibility. To some the path of acceleration may be the most suitable approach to a solution, considering that given certain conditions, many reactions are the equivalent of those cramps that only prolong agony and by delaying the end also delay the advent of the new principle. Thus, it would be expedient to take on, together with a special inner attitude, the most destructive processes of the modem era in order to use them for liberation; this would be like turning a poison against oneself or like "riding a tiger." (1)


(1) In my book Cavalcare la tigre I have attempted to outline the existential orientations that may serve this purpose during an age of dissolution.


When regarding the process of decadence in Western society, I identified unrealism as its most typical feature. The individual at a given historical moment finds himself to be totally ignorant of spirituality as a reality. He even experiences the sense of self in terms of thought and reflection; this amounts to psychologism. Eventually his thought and reflection create a world of mirages, phantasms, and idols that replace spiritual reality; this is the humanistic myth of culture, which is nothing but a cave filled with shadows. Together with the abstract world of thought,there arises the romantic world of the "soul." What emerges are the various creatures of sentimentalism and faith, of individualistic and humanitarian pathos, of sensualism and superfluous heroism, of humility and revolt. And yet we have already seen that this unrealistic world is heading to its downfall and that deeper, elemental forces have almost swept away the myths of romantic and individualist man in a world where "realism" prevails over any idealism or sentimentalism and the "humanistic cult of the soul" is definitely overcome. I have indicated currents that seethe presuppositions for a new universal civilization in the destruction of the "I" and the liberation of man from the "spirit."


Regarding the way that has been mentioned, it is necessary to establish up to what point it is possible to benefit from such destructive upheavals; up to what point,thanks to an inner determination and orientation toward transcendence, may the nonhuman element of the modern "realistic" and activist world, instead of being a path to the subhuman dimension (as is the case of the majority of the most recent forms), foster experiences of a higher life and a higher freedom?


This is all we can say about a certain category of men in view of the fulfillment of the times, a category that by virtue of its own nature must be that of a minority. This dangerous path may be trodden. It is a real test. In order for it to be complete in its resolve it is necessary to meet the following conditions: all the bridges are to be cut, no support found, and no returns possible; also, the only way out must be forward.


It is typical of a heroic vocation to face the greatest wave knowing that two destinies lie ahead: that of those who will die with the dissolution of the modern world, and that of those who will find themselves in the main and regal stream of the new current.


Before the vision of the Iron Age, Hesiod exclaimed: "May I have not been born in it!" But Hesiod, after all, was a Pelasgic spirit unaware of a higher vocation. For other natures there is a different truth; to them applies the teaching that was also known in the East: although the Kali Yuga is an age of great destructions, those who live during it and manage to remain standing may achieve fruits that were not easily achieved by men living in other ages.



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