Ride the Tiger: Survival Manual for the Aristocrats of the Soul
Julius Evola
Language: English
Pages: 230
ISBN: 2:00310236
Format: PDF / Kindle (mobi) / ePub
The organizations and institutions that, in a traditional civilization and society, would have allowed an individual to realize himself completely, to defend the principal values he recognizes as his own, and to structure his life in a clear and unambiguous way, no longer exist in the contemporary world. Everything that has come to predominate in the modern world is the direct antithesis of the world of Tradition, in which a society is ruled by principles that transcend the merely human and transitory. Ride the Tiger presents an implacable criticism of the idols, structures, theories, and illusions of our dissolute age examined in the light of the inner teachings of indestructible Tradition. Evola identifies the type of human capable of "riding the tiger," who may transform destructive processes into inner liberation. He offers hope for those who wish to reembrace Tradition.
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One sees there rebellion, disgust, and anger manifesting not ίη a wretched and oppressed subproletariat but often ίη young people who lack nothing, even ίη millionaires' children. And among other things it is a significant fact, statistically proven, that suicide is much rarer ίη poor countries than ίη rich ones, showing that the problematic life is felt more ίη the latter than ίη the former. Blank despair can occur right up to the finishing-post οί socioeconomic messianism, asin the musical
unification. Once one has discovered through experiment which οΕ one's manifold tendencies is the central one, one sets about identifying it with one's will, stabilizing it, and organizing all one's secondary or divergent tendencies around it. This is what it means to give oneself a law, one's own law. As we have seen, the incapacity to do this, 62 1n the World Where God 15 Dead "the many discordant souls enclosed ίη my own breast," and the refusal to obey even before one is capable οί
philosophers by trade, whose ideas until recently were unk.Q,.own outside their narrow intellectual circles. Second, there is a practical existentialism that came into νogue after World War 11 with groups that borrowed a few themes from the philosophical existentialists. They adapted them ίστ literary purposes στ as grounds ίστ anticonformist, pseudo-anarchist, στ rebellious behaν ίστ, as ίη the well-known case σί yesterday's existentialists σί SaintGermain-des-Pres and other Parisian locales,
bourgeois period; thus their foundations are already undermined. Whatever is worth saving ίη the field οί conduct needs to be liberated ίη an interior and simplified form, needing ηο consensus, and sound enough not to lean οη any οί the institutions or value systems οί yesterday's world. As for the rest, it may as well collapse. Once this point is settled (and it was already explained ίη the introduction), one can recognize that the corrosive action exercised by contemporary literature rarely
potential one, ίη the sexual experience taken ίη itself. There is lacking any basis for its transformation ίη the interests οί a more intense life, to integrate and elevate the inner tension οί two beings οί different sexes, whereas it is ίη exactly these terms that one should conceive οί a concrete "sacralization" οί the υηίοη and the effect οί a higher influence involved ίη the rite. Οη the other hand, since the marriage rite has been democratized, the situation could not be otherwise even ίί
