JULIUS EVOLA THE YOGA OF POWER PDF

The Yoga of Power by Julius Evola – Drawing from original texts on self-mastery, Evola discusses two Hindu movements–Tantrism and Shaktism–which. [Yoga della potenza. English] The yoga of power: tantra, Shakti, and the secret way / Julius Evola ; translated by Guido Stucco, p. cm. Translation of: Lo yoga. The main goal of Tantric practices usually means the uniting of the static and dynamic, active and passive, female and male, the energies of.

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Yiga is necessary at this time to add a couple of references taken from the Upanishadic tradition, in the hope that they will clarify what I have expounded so far. Considering that our experience of juliuus world is not one of nirguna-brahmannamely, of an absolutely pure, impersonal, and solitary purusha, and considering that we live in a qualified, conditioned, and ever-changing world, Shankara con- cluded, as we have seen, that such a world is nothing but an illusion and a lie.

The poower characteristics and aim of Tantra lies in the action of the practitioner, rather than the static contemplation found in other forms of illumination. These powers are the so-called tanmatras, more on which later. This marks the emergence in a thousand forms of the motif of divine couples, in which the feminine, Shaktic element enjoys a great role, to the point of becoming the predominant element in some of its currents.

No part of this book may be reproduced or utilized in any form or by any means electronic or mechanical, including photocopy- ypga, recording, or by any information storage and retrieval system, without permission in writing from the publisher.

At the age of nineteen Evola joined the army and participated in the conflict as a mountain artillery officer. In such a case, samsara must be thought of as an external tye autonomous reality, limiting and altering the supreme principle.

Immortalite et liberie Paris, At this level, the “other” is still totally compenetrated by ahamthe I, and is subsumed in the tran- scendent “dot,” that is, the dwelling point of Ishvara, who is the Lord of the Manifestation.

The ele- ments that in Shakti’s cosmic play appear to be differentiated still do not affect the immanent unity of her Shiva form. In Buddhism it gave rise to a new current, the so-called Vajrayana the “Way of the Diamond” or “Way of the Thunderbolt”. 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.

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The Yoga of Power: Tantra, Shakti, and the Secret Way – Julius Evola – Google Books

Louis University, for locating and providing me with much-needed interlibrary loans. The same applies to the scientist who elaborates knowledge of such a kind and even to one who develops innovative technology: In reality, however, no object or phenomenon is directly experienced through extension and movement only, but is rather perceived together with other qualities.

Following these philosophical works, Juoius turned his interest elsewhere. This plane corresponds ontologically to the fifth element, earth, which is conceived as a phase of extreme condensation, that is, as a phase of shakti’s complete objectivication and externalization.

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The Yoga of Power: Tantra, Shakti, and the Secret Way by Julius Evola

The prevailing orientation of the Tantras runs on the same lines. You are commenting using your WordPress.

The kankukas are those transcendental thf pre- siding over this limited process. The word ahamkara specifically refers to that particular form of “I-ness” which, as in the case of individual consciousness, is characterized by the intake of data of a given experience, both internally and externally.

Customers who bought this item also bought. The Vedic or Hindu myths in general can be extremely difficult to understand to a Western mind not used to the multifaceted and colourful world of the symbolism and characteristics of the numerous Gods.

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In all planes of existence he finds the one power all-pervading. He also refrained from attempts to influence or persuade others. In fact, development in time corre- sponds only to a special condition of existence, one of those which define the domain in which the human state is contained; and there is an indefinite multitude of other yyoga of development equally possible, and equally included within the universal manifestation. You are commenting using your Twitter account. Withoutabox Submit to Film Festivals.

We will also explore the ascending phase leading to a perfectly developed human condition. Therefore it is that Thou alone are the Creator, Maintainer, and Destroyer of the world.

This constitutes the mani- festation of the second kankuka, called raga literally, “passion” or “attachment”. Rather, brahman is something that transcends the personal deity and is thought of in terms of primordial and abyssal energy.

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From the point of view of the produc- tive shakti, in the Tantras, these groups match the sleep state, dream stat e, and waking state. This is not a matter of abstract concepts, of “philosophy” in the modern sense of the term, or of dogmas, but rather of material from which experiences can be derived, since tradition offers the means and singles out the disciplines with which it is possible to “verify,” through personal and direct evidence, the reality of what has been communicated.

The World as Power two different manifestations of the same principle, of the same reality. Tell us what you like, so we can send you books you’ll love. This notion brings those apparently antithetical principles into a higher transcendental unity, whose implementation is of- fered to man as a real possibility.

As is the case with initiation in a general sense, the human condition is not accepted as one’s final destiny; it is intoler- able to be merely mortal.

In a sense we may say that the world is not absolutely “real” and that maya, its source, is not totally unreal. Neither did Evola seek to communicate or to enter into a dialogue powsr the mass of his contemporaries. The immediate connection between this traditional epistemol- ogy and the main concerns of Tantrism is rather obvious.

Matter therefore is the experience and the symbol of a self-identification carried to its extreme consequences. One may simply believe, julisu on the authority and truthfulness of the interlocutor; or one may attempt to verify personally evkla what has been said is true or not, in the first instance, by undertaking a trip, and in the second, by gathering all the elements necessary for reproducing the experiment oneself.

Mankind in these later ages may find knowledge, a worldview, rituals, and adequate practices for elevating humans over and beyond their condition and for overcoming death mrityun javatenot in the Vedas and in other strictly traditional texts, but rather in the Tantras and in the Juius.

On the one hand, through ahamkara an experience is considered to be “my own” and subjectivized. In it, Shiva’s power, or shakti, is clearly manifested. Get fast, free shipping with Amazon Prime.