"We live in a world controlled by authority and authorities. This is the world of the ego. The ego is all about relinquishing responsibility to others to think for us, govern us, lead us in our religious practices and even to dictate to us what is real and what is not real, predicated on the acceptable boundaries of our cultures and our perceptual reality."
Endall Beall, We Are Not Alone - part 1 (2015)
"Absolute non-violence is the negative basis of slavery and its acts of violence; systematic violence positively destroys the living community and the existence we receive from it. To be fruitful, these two ideas must establish final limits. In history, considered as an absolute, violence finds itself legitimized; as a relative risk, it is the cause of a rupture in communication. It must therefore preserve, for the rebel, its provisional character of effraction and must always be bound, if it cannot be avoided, to a personal responsibility and to an immediate risk. Systematic violence is part of the order of things; in a certain sense, this is consolatory. Fuhrerprinzip or historical Reason, whatever order may establish it, it reigns over the universe of things, not the universe of men. Just as the rebel considers murder as the limit that he must, if he is so inclined, consecrate by his own death, so violence can only be an extreme limit which combats another form of violence, as, for example, in the case of an insurrection."
Albert Camus, The Rebel (1951)
"In the West spiritual and material tensions have become entangled to such a degree in recent years that they can only be resolved through combat. With the present war an age goes towards its end and forces are gaining ground which can no longer be dominated by abstract ideas, universalistic principles or myths conceived as mere irrationalities, and which do not in themselves provide the basis for a new civilization. A far deeper and far more essential form of action is now necessary so that, beyond the ruins of a subverted and condemned world, a new age breaks through [...]."
Julius Evola, Metaphysics of War (2007)
"Fascism must remain anti-philosophical. Decisively, and crudely so. Tapping into its purest core of force, it must sweep away the filthy film of rhetoric, sentimentalism, moralism, and hypocritical piety with which the West has clouded and humanized everything. There is an irrefutable need for someone to break into the temple - perhaps even a barbarian - to drive out the corrupters of "civilized" Europe, the monopolistic preachers of the "spirit", good and evil, and the divine who actually know only matter and what human words, fear, and superstition have layered over matter.
To all this I reply "That's enough!" My negation is meant to allow a few men to rediscover the long path, the long danger, the long gaze, and the long silence, to unleash the wind of the open sea - the wind of the Mediterranean Tradition - so that it may revive the enslaved men of the West.
Anti-philosophy, anti-sentiment, anti-religion: these are the premises. No more aestheticisms and idealisms: not a single one! No more thirsting of the soul for a hallucinated God to pray to and adore. No more acceptances of the common ties and mutual interdependencies that bind beggars together on a foundation of lack."
Julius Evola, Imperialismo Pagano (Heathen Imperialism) (2007)
"We already know what the true foundation of progressivism is: the mirage of technological civilization, the lure exercised by some undeniable material and industrial progress that, however, is appreciated without paying much attention to its negative drawbacks, which often affect other, more important and valuable domains of human life. Those who are not subject to the pre-dominant materialism of our times, upon recognizing the only context in which it is legitimate to speak of progress, will be on guard against any orientation in which the modern "myth of progress" is reflected."
Julius Evola, Men among the ruins (1953)
"Needless to say, by emphasizing self-realization and individuality, I am not speaking against fellowship and community. A community thrives when it consists of true individuals, accepted for their own contributions and ideas. You are in the belly of the whale to get to Nineveh, to become part of the world, to add your important voice to its song. The people are waiting for you to be offered into society. They need you, and you need them. But you have to be prepared by your dark night, which is both your pain and your deliverance. It is the great obstacle to getting on with life, and yet it is the best means of entry into what fate has in store for you."
Thomas Moore, Dark Nights of the Soul (2005)
"Joseph De Maistre remarked that what is needed, more than a "counterrevolution" in a polemical and strict sense, is the "opposite to a revolution," namely a positive action inspired by the origins. It is curious how words evolve: after all, revolution, according to its original Latin meaning (re-volvere), referred to a motion that led again to the starting point, to the origins. There-fore, the "revolutionary" force of renewal that needs to be employed against the existing situation should be derived from the origins."
Julius Evola, Men among the ruins (1953)
""Freedom", that terrible word inscribed on the chariot of the storm, is the motivating principle of all revolutions. Without it, justice seems inconceivable to the rebel's mind. There comes a time, however, when justice demands the suspension of freedom. Then terror, on a grand or small scale, makes its appearance to consummate the revolution. Every act of rebellion expresses a nostalgia for innocence and an appeal to the essence of being.
Actually, revolution is only the logical consequence of metaphysical rebellion, and we shall discover, in our analysis of the revolutionary movement, the same desperate and bloody effort to affirm the dignity of man in defiance of the things that deny its existence. The revolutionary spirit thus undertakes the defense of that part of man which refuses to submit.
While even the collective history of a movement of rebellion is always that of a fruitless struggle with facts, of an obscure protest which involves neither methods nor reasons, a revolution is an attempt to shape actions to ideas, to fit the world into a theoretic frame. That is why rebellion kills men while revolution destroys both men and principles. But, for the same reasons, it can be said that there has not yet been a revolution in the course of history. There could only be one, and that would be the definitive revolution. The movement that seems to complete the circle already begins to describe another at the precise moment when the new government is formed.
A superficial examination seems to imply, rather than any real emancipation, an affirmation of mankind by man, an affirmation increasingly broad in scope, but always incomplete. In fact, if there had ever been one real revolution, there would be no more history. Unity would have been achieved, and death would have been satiated. That is why all revolutionaries finally aspire to world unity and act as though they believed that history was concluded.
Just as the movement of rebellion led to the point of "All or Nothing" and just as metaphysical rebellion demanded the unity of the world, the twentieth-century revolutionary movement, when it arrived at the most obvious conclusions of its logic, insisted with threats of force on arrogating to itself the whole of history. Rebellion is therefore compelled, on pain of appearing futile or out of date to become revolutionary [...] The species must be deified, as Nietzsche attempted to do, and his ideal of the superman must be adopted so as to assure salvation for all."
Albert Camus, The Rebel (1951)
“Wanting to reform the world without discovering one's true self is like trying to cover the world with leather to avoid the pain of walking on stones and thorns. It is much simpler to wear shoes.”
Ramana Maharshi