At both the precedent of the new agreement between Italy, Germany and Japan did not fail to underline the common political interests that were the premise, however, almost no one has thought to change the order of worldview, spirituality, traditional principles, to see how far in such a place you can also see a certain convergence. This assumption, indeed, seems the most absurd. Japan the most is considered a different world, which to our mind will always remain closed. It is believed that his state and its traditions have effect a mentality that no bridge to rejoin the Western man. This, in large measure, it is wrong. Such an opinion can be true only from the empirical point of view, namely from the viewpoint of those who believe that nothing exists beyond that which is conditioned by the element natural, geographical, ethnic, racist in the strict sense. Except that, wherever there is a civilization 'traditional' in the highest sense of that term applies to something greater than this, something potentially universal in diversity that lets you see only the various expressions of unique content. Now, Japan is one of the more traditional culture that still exist. And if a real lack of understanding exists between some Western and Japanese civilization, the case does not proceed much from different race and from the fact that the first - the Western civilization-are outside the tradition, which is the product of a decidedly "secular" and anti-traditional, which the opposition not only to Eastern civilization, but also to any normal and higher civilization of our own Western past.
It 's necessary in fact be recognized that, even in the forms suited to a different race and a different environment, Japan still strongly defends the values \u200b\u200bthat the West, in the contingencies of history, has lost and that it only further development of its revolutions rico-struttrici can hope to regain. And on this ground may well be a convergence. In his open pose a challenge to any political ideology 'developed' and 'modern', in holding firm, even in the political and state, a transcendent meaning and antisecolari, some may valerci Japan as a kind of reactive, can help overcome the compromises imposed by necessity, can spur our spiritual courage and give us new lines of the summit. It is to this standard, we believe that this is not useless to mention the idea Japanese politics, from the most known only superficially.
The ideal political-national of Japan - Ymato Tamashii - is summed up in the tradition imperial tradition as "divine." "Following the command, will descend from heaven" - says in the Ko-gi-ki, main text of the tradition of Japan, the founder of the rulers of Japan. These rulers are not considered as human beings. They are one with the sun goddess Amaterasu-o-mi-kami, based on an ancient and unbroken tradition of dynastic spiritual - even historically, Japan has a continuity of the dynasty over two thousand years. Here the act of governing and rule goes hand in hand with the cult - is simultaneously a ritual, a religious act: the word means both matsurigoto government in the strict sense, ie as a temporal power, and worship, 'exercise of religious things, " anfibologia this, that is meaningful, because it refers to the inseparable synthesis between spiritual authority and temporal power in one person, who was in all its primordial traditional civilizations, including Rome.
consequently, Japan is the only contemporary state to be in the happy condition of ignoring the problem of reconciling the idea of \u200b\u200bnational and racial and religious. Here religion is politics and politics is religion. The Japanese religion, Shinto, has as its cornerstone the ciù-gos, namely the absolute loyalty to the emperor - the exact equivalent of what was in the Middle Ages lafìdes ghibellino Roman-Germanic and, to some extent, even in ancient Rome. In fidelity to the State is also resolves the religious duty, because the State here is not a human creation, but according to the center and a divine being, which is more than a man, even if - as the lyrics feel - it did not the nature of a monotheistic God absolute type.
This is the only reference point to the same religion of the individual, it also follows that every act of virtue or that individual or collective life, which in the modern West is seen as a mere temporal reality ends up justified in terms difides, transcendent loyalty to the Chief: ciù-ghi. Fidelity and loyalty, in Japan, so that concepts not only apply within the warrior and chivalry, but incorporate respect for parents, solidarity between relatives or friends, the practice of virtue, respect the law, harmony between husband and wife with the proper hierarchical relationship between the sexes, productivity in industry and economy, work and study, the task of forming their own character, the defense of blood and race. All of this is "fidelity" and, ultimately, loyalty in front of the Sovereign. Every act antisocial, immoral, criminal, on this basis, does not mean the violation of an abstract rule, a law "social" more or less anodyne or conventional, but treason, treachery, shame comparable to that which falls about a warrior who deserts his post, or betrays a commitment from him manfully contract with his chief. There are therefore the "guilty", but rather of "traitors," of being unable to honor.
Now, it is interesting to note that such a view, still alive in Japan and reflecting what every other traditional civilization of the East and West, originally knew, but then lost, have reappeared in Fascism and National Socialism: in these movements tends to give an ethical foundation and virile, so antipositivistica, the concept of law, social duty and also of eligibility and liability, even though, unlike Japan, here is not the supreme religious point of reference, made in the Japanese tradition, the character in a supernatural way of imperial function.
This character has the same sovereign Japanese, as well as his descendants considered non-human and, as mentioned above, retreating up to prehistoric times, even in the way of the "three treasures" - sam shu-no-shin -ghi - emblem of divine power: mirror, pearl and sword. There is no coronation and investiture ceremony in Japan becomes the new ruler in assuming that the triple treasure, which marks and seals the top right. Referring to traditions that are so old, that often their original meaning in the same Japan that does not exist in fragmentary form and veiled. You should really think, for example, the relationship between the sovereign and the goddess of the Sun? It is not easy to handle, here, of such a problem, moreover, we have already seen elsewhere. We will mention only that here the physical sun as the symbol is of course only sensitive to a spiritual reality, a transcendent force "sunshine." The fact, then, that this force is conceived as a female is probably explained by many as heroic myths, where symbolic women, queens and female deities have a large and they are introducing beings gifted and tested the royal. Through this symbolism, we want to express that than the spiritual power, light and 'solar' the sovereign, recruiting, keeping the "man", ie it must preserve the quality and supremely so real that, in any normal relationship, man in front of the woman. It is, in fact, the opposite Semitic attitude of subservience to the divine.
The relationship of 'identity', moreover, is emphasized by the first object of the three imperial treasure, the mirror, which is called Kaga-me-me-Mitama, that the August spirit. In it, as a magical "presence", is the force "solar." As such, the mirror asks the king to recognize his true image, that is to always remember his identity with the solar force. About
the second symbol, the sword, there are two aspects to consider. The first, exoteric, roughly equivalent to the meaning that the sword was everywhere, as a symbol of temporal power. In Japan, there is, in addition, a reference to the ability to discriminate between good and evil, the real and the unreal, so it can be a fair judge on earth. Except that the second aspect of the symbolism in question - most secret, esoteric - is this ability to give a kind of metaphysical foundation. The myth has it that the sword was originally wielded by "killing the eight-headed dragon "by the brother of the sun goddess. Not being able to mention the symbolism of that enterprise and the number "eight" that occurs, we will say only that, again, there is a reference to a supernatural fulfillment, assuming less than the destruction of influences, "luriche-tel ', in various levels of conditioned existence.
As the symbol of the stone, pearl or stone, (he loves it, from the point of view outward, refers to Buddhism, who knows the hidden jewel of the "compassion" in the highest sense of understanding, of human feeling, size and openness of mind - in Sanskrit, Mahatma. But the Japanese want fame also means "soul" or "god" and the symbolism of the "stone of heaven" actually takes us far away in time. The same text in Graal Wolfram von Eschenbach appears as a divine or heavenly stone - lapis ex coelo - closely linked to the idea of \u200b\u200ba transcendent realm, while the old English tradition knows the so-called "stone of destiny" - She do ! - From prehistoric times that has part in the consecration of the legitimate king. References of this kind could easily be multiplied. Typically, a sacred stone appears wherever they established the center of an organization's "traditional" in the highest sense, that is almost in the sense of a 'world'. You may remember the omphalos at Delphi, and even the allegory pontifical of Peter as "rock" in the Gospels.
As mentioned above, the transcendent nature of sovereignty, controsegnata these symbols of the triple treasure, the linchpin of the whole doctrine of the Empire and Japan is still as dogma. These words belong to the comment of Prince Ito Hakabon the Japanese Constitution: "The sacred throne was created when the earth was separated from the cycle (ie as a kind of surrogate for the decay of a primordial unity that exists between the earthly and the divine). The king descends from heaven and is divine and sacred. " In the official text Kokutai no hong published recently (1937) from the Japanese Ministry of National Education exude the same idea, with wording even more radical - are some points in the translation of Marengo: "The rulers of Japan descended from a sun goddess. Japan was still governed by a single dynasty. It is a unique country, without the like. The goddess is present in the mirror of the imperial temple of Ise. The three symbols of power were handed over by the goddess. The government of the empire is a divine thing. The kings are gods visible. They are different from those of any nation, because they are not elected by the people. The act of governing the nation is identical to that of paying homage to the gods according to the Shinto rite. The sovereign is the people are the same thing. Loyalty to the sovereign is the basis of all morality. " This is the official state ideology, is based on the specific national sentiment, is the foundation of the ideals and virtues of every Japanese, is the weapon with which you fight the materialism, individualism, collectivism, and especially Bolshevism, which is considered Just like the very antithesis of such a political idea, is the deep spring of each and every act of heroic sacrifice, it is faith, the soul of the Yamato race. In 1935 prof. Minobe he led an attempt to reform 'enlightened', trying to get the throne a mere body of the government and then to "constitutionalize" and "positivization" the institution of the monarchy. It broke the violent reaction of the Japanese and especially the army. The nature and the divine origin of the sovereign were again solemnly affirmed.
The principle that the sovereign is the people, has an almost racist. The dynasty is regarded as the original stock from which arise or arose the main lineages of the Japanese race. So the nation is conceived as one big family or gens in the old sense: a myth, this, that cements the same pride and solidarity that same day, from us, seeking to stir up racism, and loyalty should be to give the Japanese a gradient almost patriarchal. Loyalty, on this basis is piety, not something that is exhausted in the act free the individual, is the duty of the blood. Of course, this feeling is most alive among the elements closest imperial peak, ie in the bushi or samurai, who make up the warrior caste and feudal, conceived as the flower of Japanese society as it wants the old proverb: "What The cherry is one of the blooms, such is the bushi among men. " The organization of the samurai or bushi in a real caste, which accurately reflect the traits, between the ascetic and heroic, of our ancient orders of chivalry, dating back about fifteen hundred years ago. The doctrine that serves as the soul to them and by law, the bushido, however, is much older, blends with the idea of \u200b\u200bthe state and Japan, according to precise ethical, social, spiritual and even biological, has been faithfully handed down from generation to generation, until today. And this caste is the jealous guardian of tradition, so it is faithful to the death to the king, so too is the dogma of divine kingship, which, today as in centuries past, it is ready to defend against any profanation and secularization.
The doctrine of bushido, like ancient cavalry western concerns not only the profession of arms (so it would be incorrect to consider the samurai as a mere "military caste), but covers the entire standard of living is a way of being that, essentially, it is a race of the spirit, beyond that of blood. Apart from the supreme norm of loyalty, stronger than life and death, is also included in the bushido warrior training, but in a special way, very accessible to the contemporary European mind, which confuses the happy warrior, and always with you joins the military 'idea of \u200b\u200bsomething hard, disk, closed. The "way of bushi 'is also of paramount internalization of heroism and strength, the victory over his nature, which is essential for the' fineness', the nobility," style "and" beauty "as well as all of this is designed in Japan. The bushi, then, is also trained traditionally the domain of their thoughts, their feelings, their own impulsiveness and passion: a sui generis asceticism. Moreover, still are not foreign to the bushido practices and disciplines of Zen, which is one of the schools more "esoteric" Buddhism, with their own methods of monitoring and awakening of human energies deep, already bordering on the occult , and always there is stressed the need that every construction material - for example those of the profession of arms and even of Japanese wrestling, ju-jùtzu - is intended as a symbol and a basis for spiritual fulfillment. And how on the one hand there is the strictest law of honor and scrupulous care to avoid the slightest blemish overshadow the family to which belongs the samurai, the other is the ideal strength ofa thin, tough and elusive domain, which eschews any performance choreographed and narcissistic, from any vanity, and recalls the Laotze about doctrines of that action, that action is not material, wei-wu-wei, and in its invisibility is irresistible.
Who, for us, seriously defends the idea of \u200b\u200ba 'total education', particularly with reference to the problem of future elites, can not regard with indifference these aspects of Japanese culture. Rather he must recognize that the West, for centuries, with the excuse to dominate the nature and matter, has almost entirely abandoned the task domain themselves, often in the West there are serious misconceptions about what it really means to manhood, unilaterally confused with the more crude forms, violent muscle or "voluntary" for that whereas, due to unfortunate circumstances, asceticism that was primarily known in the West is that of religious, defeatist, contemplative, not the one that can complement, enhance and transform a vocation aristocratic warrior ethic. At the point at which they will be seriously overcome these limitations with a virile truly integral education, ideas very similar to those of us appear bushido anything but weird and strange, but instead will be presented with a particularly topical for the avant-garde movements of our own spiritual renewal.
Finally, one last point. Starting from the center consists of the dynasty and radiating through the veins formed by the large Bush family, the transcendent concept of the Japanese state is reached all remaining elements of the nation and, therefore, to permeate, by degrees, the entire national society with the same meaning . The whole, therefore, Japan feels like the bearer of a divine power, as a unique breed, which has a universal mission, irreducible to any requirement of the matter alone. This is not an old faith exceeded. Among the extent that any learned in Japanese schools today, from an early age, they are in, p. es., as follows: "Japan is the only land of God. The Japanese people are divine and the only people that Japan may be the light of the world. " The well-known politician Matsuoma Yosuke, who recently represented his country at the League of Nations, had to comment as follows: "I am convinced that the mission of the Yamato race (that of Japan) is to protect the human race from hell, safeguard it from destruction and lead to a world of clarity. "
Here we are obviously facing a "myth" that is, before a idea-force, designed to create a high voltage in a spiritual people. As Rudolf Walter (3) was referring to detect similar expressions, the notion of a "chosen people" and that of a supranational mission, in fact, are far from being an asset only Japanese sentiment manifested itself inevitably the same people everywhere a was pervaded by a metaphysical tension and permeated by a sense that, behind its own human forces also operate forces from above. It is thus a belief that the people had their own tunes and wanting to find an equivalent for it in the West no less August than the Japanese to age, there is to remember that the symbol of the Roman Empire, the secular faith Aeternitas in Rome and in the supranational and universal mission of the race in Rome.
Now, these correspondences are not free, now, a precise meaning. Once separated the most contingent - in his ideology of exclusivism-word in Japan, what remains as the central core is the idea of \u200b\u200ba struggle justified not only by material ambitions of power and mere political reasons, but also an idea , on a mission, a vocation of the spiritual domain and, ultimately, from a transcendent point of reference. Now, it is necessary that, in one form or another, such meanings become established more clearly in the struggle now under way, limiting the power of myths and other other vocations. For this reason, Japan can be with us, especially with members aware of the Roman imperial tradition, on the same face, not only political and military equipment, but also spiritual and ideal. The ethnic and natural here that can not mask the undeniable myopic eyes of convergence, in terms of traditional spirit. Who, from ancient times, has kept this spirit can come together to fight on the side of those who is trying to regain it after passing the decline, disintegration and the blackout that have characterized the pseudo-civilization of the modern world.
of Julius Evola
It 's necessary in fact be recognized that, even in the forms suited to a different race and a different environment, Japan still strongly defends the values \u200b\u200bthat the West, in the contingencies of history, has lost and that it only further development of its revolutions rico-struttrici can hope to regain. And on this ground may well be a convergence. In his open pose a challenge to any political ideology 'developed' and 'modern', in holding firm, even in the political and state, a transcendent meaning and antisecolari, some may valerci Japan as a kind of reactive, can help overcome the compromises imposed by necessity, can spur our spiritual courage and give us new lines of the summit. It is to this standard, we believe that this is not useless to mention the idea Japanese politics, from the most known only superficially.
The ideal political-national of Japan - Ymato Tamashii - is summed up in the tradition imperial tradition as "divine." "Following the command, will descend from heaven" - says in the Ko-gi-ki, main text of the tradition of Japan, the founder of the rulers of Japan. These rulers are not considered as human beings. They are one with the sun goddess Amaterasu-o-mi-kami, based on an ancient and unbroken tradition of dynastic spiritual - even historically, Japan has a continuity of the dynasty over two thousand years. Here the act of governing and rule goes hand in hand with the cult - is simultaneously a ritual, a religious act: the word means both matsurigoto government in the strict sense, ie as a temporal power, and worship, 'exercise of religious things, " anfibologia this, that is meaningful, because it refers to the inseparable synthesis between spiritual authority and temporal power in one person, who was in all its primordial traditional civilizations, including Rome.
consequently, Japan is the only contemporary state to be in the happy condition of ignoring the problem of reconciling the idea of \u200b\u200bnational and racial and religious. Here religion is politics and politics is religion. The Japanese religion, Shinto, has as its cornerstone the ciù-gos, namely the absolute loyalty to the emperor - the exact equivalent of what was in the Middle Ages lafìdes ghibellino Roman-Germanic and, to some extent, even in ancient Rome. In fidelity to the State is also resolves the religious duty, because the State here is not a human creation, but according to the center and a divine being, which is more than a man, even if - as the lyrics feel - it did not the nature of a monotheistic God absolute type.
This is the only reference point to the same religion of the individual, it also follows that every act of virtue or that individual or collective life, which in the modern West is seen as a mere temporal reality ends up justified in terms difides, transcendent loyalty to the Chief: ciù-ghi. Fidelity and loyalty, in Japan, so that concepts not only apply within the warrior and chivalry, but incorporate respect for parents, solidarity between relatives or friends, the practice of virtue, respect the law, harmony between husband and wife with the proper hierarchical relationship between the sexes, productivity in industry and economy, work and study, the task of forming their own character, the defense of blood and race. All of this is "fidelity" and, ultimately, loyalty in front of the Sovereign. Every act antisocial, immoral, criminal, on this basis, does not mean the violation of an abstract rule, a law "social" more or less anodyne or conventional, but treason, treachery, shame comparable to that which falls about a warrior who deserts his post, or betrays a commitment from him manfully contract with his chief. There are therefore the "guilty", but rather of "traitors," of being unable to honor.
Now, it is interesting to note that such a view, still alive in Japan and reflecting what every other traditional civilization of the East and West, originally knew, but then lost, have reappeared in Fascism and National Socialism: in these movements tends to give an ethical foundation and virile, so antipositivistica, the concept of law, social duty and also of eligibility and liability, even though, unlike Japan, here is not the supreme religious point of reference, made in the Japanese tradition, the character in a supernatural way of imperial function.
This character has the same sovereign Japanese, as well as his descendants considered non-human and, as mentioned above, retreating up to prehistoric times, even in the way of the "three treasures" - sam shu-no-shin -ghi - emblem of divine power: mirror, pearl and sword. There is no coronation and investiture ceremony in Japan becomes the new ruler in assuming that the triple treasure, which marks and seals the top right. Referring to traditions that are so old, that often their original meaning in the same Japan that does not exist in fragmentary form and veiled. You should really think, for example, the relationship between the sovereign and the goddess of the Sun? It is not easy to handle, here, of such a problem, moreover, we have already seen elsewhere. We will mention only that here the physical sun as the symbol is of course only sensitive to a spiritual reality, a transcendent force "sunshine." The fact, then, that this force is conceived as a female is probably explained by many as heroic myths, where symbolic women, queens and female deities have a large and they are introducing beings gifted and tested the royal. Through this symbolism, we want to express that than the spiritual power, light and 'solar' the sovereign, recruiting, keeping the "man", ie it must preserve the quality and supremely so real that, in any normal relationship, man in front of the woman. It is, in fact, the opposite Semitic attitude of subservience to the divine.
The relationship of 'identity', moreover, is emphasized by the first object of the three imperial treasure, the mirror, which is called Kaga-me-me-Mitama, that the August spirit. In it, as a magical "presence", is the force "solar." As such, the mirror asks the king to recognize his true image, that is to always remember his identity with the solar force. About
the second symbol, the sword, there are two aspects to consider. The first, exoteric, roughly equivalent to the meaning that the sword was everywhere, as a symbol of temporal power. In Japan, there is, in addition, a reference to the ability to discriminate between good and evil, the real and the unreal, so it can be a fair judge on earth. Except that the second aspect of the symbolism in question - most secret, esoteric - is this ability to give a kind of metaphysical foundation. The myth has it that the sword was originally wielded by "killing the eight-headed dragon "by the brother of the sun goddess. Not being able to mention the symbolism of that enterprise and the number "eight" that occurs, we will say only that, again, there is a reference to a supernatural fulfillment, assuming less than the destruction of influences, "luriche-tel ', in various levels of conditioned existence.
As the symbol of the stone, pearl or stone, (he loves it, from the point of view outward, refers to Buddhism, who knows the hidden jewel of the "compassion" in the highest sense of understanding, of human feeling, size and openness of mind - in Sanskrit, Mahatma. But the Japanese want fame also means "soul" or "god" and the symbolism of the "stone of heaven" actually takes us far away in time. The same text in Graal Wolfram von Eschenbach appears as a divine or heavenly stone - lapis ex coelo - closely linked to the idea of \u200b\u200ba transcendent realm, while the old English tradition knows the so-called "stone of destiny" - She do ! - From prehistoric times that has part in the consecration of the legitimate king. References of this kind could easily be multiplied. Typically, a sacred stone appears wherever they established the center of an organization's "traditional" in the highest sense, that is almost in the sense of a 'world'. You may remember the omphalos at Delphi, and even the allegory pontifical of Peter as "rock" in the Gospels.
As mentioned above, the transcendent nature of sovereignty, controsegnata these symbols of the triple treasure, the linchpin of the whole doctrine of the Empire and Japan is still as dogma. These words belong to the comment of Prince Ito Hakabon the Japanese Constitution: "The sacred throne was created when the earth was separated from the cycle (ie as a kind of surrogate for the decay of a primordial unity that exists between the earthly and the divine). The king descends from heaven and is divine and sacred. " In the official text Kokutai no hong published recently (1937) from the Japanese Ministry of National Education exude the same idea, with wording even more radical - are some points in the translation of Marengo: "The rulers of Japan descended from a sun goddess. Japan was still governed by a single dynasty. It is a unique country, without the like. The goddess is present in the mirror of the imperial temple of Ise. The three symbols of power were handed over by the goddess. The government of the empire is a divine thing. The kings are gods visible. They are different from those of any nation, because they are not elected by the people. The act of governing the nation is identical to that of paying homage to the gods according to the Shinto rite. The sovereign is the people are the same thing. Loyalty to the sovereign is the basis of all morality. " This is the official state ideology, is based on the specific national sentiment, is the foundation of the ideals and virtues of every Japanese, is the weapon with which you fight the materialism, individualism, collectivism, and especially Bolshevism, which is considered Just like the very antithesis of such a political idea, is the deep spring of each and every act of heroic sacrifice, it is faith, the soul of the Yamato race. In 1935 prof. Minobe he led an attempt to reform 'enlightened', trying to get the throne a mere body of the government and then to "constitutionalize" and "positivization" the institution of the monarchy. It broke the violent reaction of the Japanese and especially the army. The nature and the divine origin of the sovereign were again solemnly affirmed.
The principle that the sovereign is the people, has an almost racist. The dynasty is regarded as the original stock from which arise or arose the main lineages of the Japanese race. So the nation is conceived as one big family or gens in the old sense: a myth, this, that cements the same pride and solidarity that same day, from us, seeking to stir up racism, and loyalty should be to give the Japanese a gradient almost patriarchal. Loyalty, on this basis is piety, not something that is exhausted in the act free the individual, is the duty of the blood. Of course, this feeling is most alive among the elements closest imperial peak, ie in the bushi or samurai, who make up the warrior caste and feudal, conceived as the flower of Japanese society as it wants the old proverb: "What The cherry is one of the blooms, such is the bushi among men. " The organization of the samurai or bushi in a real caste, which accurately reflect the traits, between the ascetic and heroic, of our ancient orders of chivalry, dating back about fifteen hundred years ago. The doctrine that serves as the soul to them and by law, the bushido, however, is much older, blends with the idea of \u200b\u200bthe state and Japan, according to precise ethical, social, spiritual and even biological, has been faithfully handed down from generation to generation, until today. And this caste is the jealous guardian of tradition, so it is faithful to the death to the king, so too is the dogma of divine kingship, which, today as in centuries past, it is ready to defend against any profanation and secularization.
The doctrine of bushido, like ancient cavalry western concerns not only the profession of arms (so it would be incorrect to consider the samurai as a mere "military caste), but covers the entire standard of living is a way of being that, essentially, it is a race of the spirit, beyond that of blood. Apart from the supreme norm of loyalty, stronger than life and death, is also included in the bushido warrior training, but in a special way, very accessible to the contemporary European mind, which confuses the happy warrior, and always with you joins the military 'idea of \u200b\u200bsomething hard, disk, closed. The "way of bushi 'is also of paramount internalization of heroism and strength, the victory over his nature, which is essential for the' fineness', the nobility," style "and" beauty "as well as all of this is designed in Japan. The bushi, then, is also trained traditionally the domain of their thoughts, their feelings, their own impulsiveness and passion: a sui generis asceticism. Moreover, still are not foreign to the bushido practices and disciplines of Zen, which is one of the schools more "esoteric" Buddhism, with their own methods of monitoring and awakening of human energies deep, already bordering on the occult , and always there is stressed the need that every construction material - for example those of the profession of arms and even of Japanese wrestling, ju-jùtzu - is intended as a symbol and a basis for spiritual fulfillment. And how on the one hand there is the strictest law of honor and scrupulous care to avoid the slightest blemish overshadow the family to which belongs the samurai, the other is the ideal strength ofa thin, tough and elusive domain, which eschews any performance choreographed and narcissistic, from any vanity, and recalls the Laotze about doctrines of that action, that action is not material, wei-wu-wei, and in its invisibility is irresistible.
Who, for us, seriously defends the idea of \u200b\u200ba 'total education', particularly with reference to the problem of future elites, can not regard with indifference these aspects of Japanese culture. Rather he must recognize that the West, for centuries, with the excuse to dominate the nature and matter, has almost entirely abandoned the task domain themselves, often in the West there are serious misconceptions about what it really means to manhood, unilaterally confused with the more crude forms, violent muscle or "voluntary" for that whereas, due to unfortunate circumstances, asceticism that was primarily known in the West is that of religious, defeatist, contemplative, not the one that can complement, enhance and transform a vocation aristocratic warrior ethic. At the point at which they will be seriously overcome these limitations with a virile truly integral education, ideas very similar to those of us appear bushido anything but weird and strange, but instead will be presented with a particularly topical for the avant-garde movements of our own spiritual renewal.
Finally, one last point. Starting from the center consists of the dynasty and radiating through the veins formed by the large Bush family, the transcendent concept of the Japanese state is reached all remaining elements of the nation and, therefore, to permeate, by degrees, the entire national society with the same meaning . The whole, therefore, Japan feels like the bearer of a divine power, as a unique breed, which has a universal mission, irreducible to any requirement of the matter alone. This is not an old faith exceeded. Among the extent that any learned in Japanese schools today, from an early age, they are in, p. es., as follows: "Japan is the only land of God. The Japanese people are divine and the only people that Japan may be the light of the world. " The well-known politician Matsuoma Yosuke, who recently represented his country at the League of Nations, had to comment as follows: "I am convinced that the mission of the Yamato race (that of Japan) is to protect the human race from hell, safeguard it from destruction and lead to a world of clarity. "
Here we are obviously facing a "myth" that is, before a idea-force, designed to create a high voltage in a spiritual people. As Rudolf Walter (3) was referring to detect similar expressions, the notion of a "chosen people" and that of a supranational mission, in fact, are far from being an asset only Japanese sentiment manifested itself inevitably the same people everywhere a was pervaded by a metaphysical tension and permeated by a sense that, behind its own human forces also operate forces from above. It is thus a belief that the people had their own tunes and wanting to find an equivalent for it in the West no less August than the Japanese to age, there is to remember that the symbol of the Roman Empire, the secular faith Aeternitas in Rome and in the supranational and universal mission of the race in Rome.
Now, these correspondences are not free, now, a precise meaning. Once separated the most contingent - in his ideology of exclusivism-word in Japan, what remains as the central core is the idea of \u200b\u200ba struggle justified not only by material ambitions of power and mere political reasons, but also an idea , on a mission, a vocation of the spiritual domain and, ultimately, from a transcendent point of reference. Now, it is necessary that, in one form or another, such meanings become established more clearly in the struggle now under way, limiting the power of myths and other other vocations. For this reason, Japan can be with us, especially with members aware of the Roman imperial tradition, on the same face, not only political and military equipment, but also spiritual and ideal. The ethnic and natural here that can not mask the undeniable myopic eyes of convergence, in terms of traditional spirit. Who, from ancient times, has kept this spirit can come together to fight on the side of those who is trying to regain it after passing the decline, disintegration and the blackout that have characterized the pseudo-civilization of the modern world.
of Julius Evola
0 comments:
Post a Comment