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Julius Evola on Sexual Control and No FAP
02-06-2019, 10:34 PM
Post: #1
Julius Evola on Sexual Control and No FAP
Transmutations and the Commandment of Chastity

Let us now briefly consider the fourth solution to the problem of sex-
uality: the ascetic transmutation of the sex drive in relation to super-
natural phenomena.


In the great majority of ascetic and initiatory traditions we meet
the commandment to be chaste and to abstain from dealings with
woman.
In general this commandment is not properly understood
because a moralistic meaning is attached to it. It is mistakenly be-
lieved that the exclusion or elimination of the sex drive is desirable
("to make ourselves eunuchs for the Kingdom of Heaven," as
Matthew said). Sexual drive lies at the very root of the living
individual, and to believe one can truly suppress it is self-delusion.

At best it can be repressed in its most direct manifestations, but this
will only lead to the neurotic and divided existence on which modern
psychoanalysis has cast so much light. The only alternatives in
coping with the sexual drive are to assert it or to transform it. When
transmutation is not possible, repression is inadvisable from a
spiritual point of view, for it may lead to inner paralyzing contrasts,
to dissipation of energy, and to perilous displacements. Sufficient
examples of this exist in emotionally based Christian mysticism.

It is to the second possibility, transmutation, that the ascetic or in-
itiatory commandment of chastity or continence is really addressed.

Here it is not a question of eliminating the sexual energy but of relin-
quishing its use and dissipation in ordinary carnal and procreativc
intercourse. Its potential is conserved, but it is separated from the
plane of duality and applied at a different level. We have repeatedly
considered what eros can provide on the dualistic plane in relations
between man and woman besides mere lustful sensuality (and we
shall refer shortly to further and more precise teachings on this
subject). The mystery of transmutation is concerned with a different
field of capabilities, techniques, and inner procedures. However, we
must first get a clear idea of what we are dealing with, especially
because ambiguities may arise from the widely held views of
contemporary psychoanalysis.

First, when esoteric doctrines speak of sex, they refer to the mani-
festation of a deeper and more elementary force than thai whic h in



Sex in the Realm of Initiations and Magic



217



the teachings of Freud is called libido or the pleasure principle; they
refer to a force having a potential metaphysical value, as we made
clear in examining the myth of the hermaphrodite.

There is another point that is no less important: the transmutation
involved in the higher practice of asceticism must not be confused
with the displacements and subliminations that psychoanalysis is oc-
cupied with or the techniques that it employs to overcome personal
sexual problems; for that is a matter not of real transmutation at the
root level but of peripheral phenomenology on the edge of ordinary,
profane life, concerned above all with pathological situations that
hold no interest for us. When conscious yogic techniques are applied,
transformation can take place, if the spirit of the practitioner pos-
sesses a truly transcendent al reference point capable of absorbing the
whole of his being. This is the case in the higher practice of asceticism
but not in the therapy of psychoanalysis. This condition is more than
natural; if we acknowledge the deepest metaphysical meaning of
eros, we shall readily understand that only in the former case can the
diversion or revulsion of sexuality from its most immediate object not
leave remains, for it will take place exactly in accordance with the
deepest meaning. Instead, the transformation of the normal sexual
force will happen by itself, without violent and specific occurrences,
when the whole spirit is truly focused on something higher. This
happened in the past to the saints, mystics, and ascetics of high rank
who, after an initial period of self-control, had no reason at all to fight
against the "flesh" and "the temptations of the flesh." This category
of things merely ceased to interest them; they no longer felt the need
for a woman because the integration of being in them took place in
another, more direct and less perilous way. The most certain mark of
this attainment was not a puritanical dislike of sex but merely
indifference and tranquillity toward it.

This is no concern of psychoanalysis; the purpose of such transfor-
mation is not to "hear 1 a sexual neurotic struggling with his com-
plexes, severe or mild. Instead, its purpose is the transcendence of
i he human state, real regeneration, and a change of ontological
status. The transmuted force of sex should lead to this end. In such a
context the ascetic, yogic, or initiatory commandment of chastity is
justified in technical rather than "ethical" terms. The teachings of
the mysteries spoke of one single current with a double flow,
symbolized by the Great Jordan and the ocean, which, flowing
downward, leads to the generation ol men and, flowing upward, to
the generation of gods. This leaching makes evident the double

Those who know, know! Big Grin
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02-06-2019, 10:35 PM
Post: #2
RE: Julius Evola on Sexual Control and No FAP
Abstaining from loving food also contributes to more spiritual power
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02-06-2019, 10:39 PM
Post: #3
RE: Julius Evola on Sexual Control and No FAP
Eros and the Mysteries of Love

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Train wreck at Montparnasse (October 22, 1895) by Studio Lévy and Sons.
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Train wreck at Montparnasse (October 22, 1895) by Studio Lévy and Sons.
Eros and the Mysteries of Love: The Metaphysics of Sex is Julius Evola's work expanding on his ideas about sexuality described in his major work Revolt Against the Modern World, published in 1958 (English translation by Inner Traditions International, 1991).

Summary
Evola sets out in this book to investigate the metaphysics of sex. He uses the term “metaphysics” in two ways. First, metaphysics means the “first principles” of a thing. Second, metaphysics means the “science that goes beyond the physical” (from the Introduction).

Sex in the Modern Era

Evola argues that sexuality in the modern age has become depraved. His primary reference for this conclusion is the state of research on sex. He criticizes biological, sociological, psychological and sexological approaches to understanding sexuality as essentially shallow. Each discipline focuses on only one aspect, a lower aspect, of sexuality. Biologically deterministic arguments about sex -- that sexuality can be explained by the need to reproduce -- come under especially harsh criticism. Evola argues that the need to reproduce is one of the lowest aspects of and is in fact tangential to sexuality. He criticizes sexologists and investigators of sexuality from other disciplines for starting with lower, easier to understand aspects of sexuality (ie: reproduction) and deducing the higher aspects, the first principles, from them. Evola seeks instead to explain sexuality starting from first principles.

The Metaphysics of Sex

Evola sets out to deduce the first principles of sexuality. His starting point is Plato’s ‘’Symposium’’ and the myth of the hermaphrodite. A myth in which mankind, in its pure form is a “hermaphroditic” form and was only later divided into two sexes, as the result of a fall (the Fall in the Judeo-Christian tradition, for example). Sex, then, is the attempt to reunite man and woman into “one flesh” (‘’Genesis 2:23-2’’). Sexuality, however, is not a “purely” spiritual act. Instead, the sexual act brings the spirit and the body closer together in order to attain unity. Evola, therefore, criticizes theories which overemphasize love and beauty to the extent that the physical side of sexuality is excluded or even found profane. He criticizes the ideal of platonic love in this way. A final myth which Evola explores is that of the birth of Eros to Poros and Penia, which, Evola argues, makes the point that Eros is the product at once of rationality and irrationality, being and emptiness. Thus sex has the ability to make one both (either) full and (or) empty. It is both the unity of man and woman and the driving force behind the never sated impulse to procreate.
Transcendental Aspects of Profane Love

Drawing on numerous literary and mythological sources, Evola describes the manifestations of the transcendental state described in Part One in what he calls “Profane” love. Profane love is love (and sex) which does not have transcendency or unity as its object. This obviously includes sex for pleasure, but also sex for love. Evola describes how the language of lovers implicitly includes references to the transcendental. In other ways too, modern manifestations of love show their roots in the divine, transcendental metaphysics of sex. Perhaps the most important of these is the way that lovers use references to death during courtship (as well as coitus). For example, saying “I would die without you” or referring to the orgasm as the “little death.” This language refers back to the contradiction in the myth of Poros and Pennia, in which sex is both life and death and therefore hints at the true nature of eros.


Man and Woman

In this section Evola describes the archetypes of absolute man and woman according to his traditional outlook. Man is represented by the sky, godliness, and form. Woman is represented by the earth and the waters, nature, and matter. Perhaps the two most important analogies are those of form and matter. The male principle is active and abstract, and (especially during copulation) gives form to the concrete and passive matter that is woman. Evola goes into considerable detail describing basic characteristics of the absolute male and absolute female that these paradigms encompass and their effects on relations between the sexes. Evola is careful to point out that all men and all women contain aspects of the absolute woman and man. Contrary to modern theory, however, Evola casts this as the failure of individual men and women to embody their divine character and as a result of the fall. Evola further argues that the “true difference between the natures of man and woman in no way implies a difference of worth” -- in other words that which is divine in woman is profane in man and vice versa, but is, in fact, divine in its proper place.
Transcendent Sexuality

The second half of the book is devoted to historical examples of the kind of transcendental sexuality Evola describes in the first half. He considers Tantric sexuality, chastity as a means of transforming the sexual drive into higher forms, and pagan orgiastic rites among others. The Table of Contents below provides a good summary of the topics he broaches.

http://www.artandpopularculture.com/Eros...es_of_Love
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02-06-2019, 10:54 PM
Post: #4
RE: Julius Evola on Sexual Control and No FAP
I did No Fap November last year. The first two weeks were hard, no pun intended. At the end of it I didn't feel like I had accumulated any sexual or psychic energy, but I was glad that I proved to myself that I had the will to control myself.
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02-07-2019, 07:47 AM
Post: #5
RE: Julius Evola on Sexual Control and No FAP
you need to sublimate the pent up energy into meaningful work or spiritual endeavors

jizzing saps your energy, that is why men fall asleep right after sex
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02-07-2019, 07:54 AM
Post: #6
RE: Julius Evola on Sexual Control and No FAP
Fasting contributes to more spiritual power.
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02-07-2019, 07:59 AM
Post: #7
RE: Julius Evola on Sexual Control and No FAP
that's why I mentioned the food

you do need sexual release, but it shouldn't be often

food and sex are highly related anyways

both satiate the carnal desires and impulses
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