Zusatztext "Simply put! Evola shows! unintentionally but with passion! why European Tradition may not be able to match East Asia in riding the tiger in today's world. It lacks a spirituality for today's mundane world! tempered by the harsh realism of Daoism and the practical disciplines of Confucianism." Informationen zum Autor A controversial philosopher and critic of modern Western civilization, Julius Evola (1898-1974) wrote widely on Eastern religions, alchemy, sexuality, politics, and mythology. Inner Traditions has published his Eros and the Mysteries of Love: The Metaphysics of Sex, The Yoga of Power, The Hermetic Tradition, Revolt Against the Modern World, The Mystery of the Grail and Ride The Tiger. Klappentext Julius Evola's final major work, which examines the prototype of the human being who can give absolute meaning to his or her life in a world of dissolution• Presents a powerful criticism of the idols, structures, theories, and illusions of our modern age• Reveals how to transform destructive processes into inner liberationThe 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 Traditionalism. from Chapter 1: The Modern World and Traditional Man This book sets out to study some of the ways in which the present age appears essentially as an age of dissolution. At the same time, it addresses the question of what kind of conduct and what form of existence are appropriate under the circumstances for a particular human type. This restriction must be kept in mind. What I am about to say does not concern the ordinary man of our day. On the contrary, I have in mind the man who finds himself involved in today's world, even at its most problematic and paroxysmal points; yet he does not belong inwardly to such a world, nor will he give in to it. He feels himself, in essence, as belonging to a different race from that of the overwhelming majority of our contemporaries. The natural place for such a man, the land in which he would not be a stranger, is the world of Tradition. . . . Everything that has come to predominate in the modern world is the exact antithesis of any traditional type of civilization. Moreover, the circumstances make it increasingly unlikely that anyone, starting from the values of Tradition (even assuming that one could still identify and adopt them), could take actions or reactions of a certain efficacy that would provoke any real change in the current state of affairs. After the last worldwide upheavals, there seems to be no starting point either for nations or for the vast majority of individuals--nothing in the institutions and general state of society, nor in the predominant ideas, interests, and energies of this epoch. Nevertheless, a few men exist who are, so to speak, still on their feet among the ruins and the dissolution, and who belong, more or less consciously, to that other world. A little group seems willing to fight on, even in lost positions. . . But this does not resolve the practical, personal problem--apart from the case of the man who is blessed with the opportunity for material is...

"Simply put, Evola shows, unintentionally but with passion, why European Tradition may not be able to match East Asia in riding the tiger in today's world. It lacks a spirituality for today's mundane world, tempered by the harsh realism of Daoism and the practical disciplines of Confucianism."

Autorentext

Julius Evola (1898-1974) was one of the leading authorities on the world’s esoteric traditions and wrote extensively on ancient traditions and hermeticism. Among his other works published by Inner Traditions are Men Among the Ruins, Introduction to Magic, The Mystery of the Grail, The Hermetic Tradition, and Eros and the Mysteries of Love.

Klappentext

Julius Evola’s final major work, which examines the prototype of the human being who can give absolute meaning to his or her life in a world of dissolution

• Presents a powerful criticism of the idols, structures, theories, and illusions of our modern age

• Reveals how to transform destructive processes into inner liberation

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 Traditionalism.

Leseprobe

from Chapter 1: The Modern World and Traditional Man

This book sets out to study some of the ways in which the present age appears essentially as an age of dissolution. At the same time, it addresses the question of what kind of conduct and what form of existence are appropriate under the circumstances for a particular human type.

This restriction must be kept in mind. What I am about to say does not concern the ordinary man of our day. On the contrary, I have in mind the man who finds himself involved in today’s world, even at its most problematic and paroxysmal points; yet he does not belong inwardly to such a world, nor will he give in to it. He feels himself, in essence, as belonging to a different race from that of the overwhelming majority of our contemporaries. The natural place for such a man, the land in which he would not be a stranger, is the world of Tradition. . . .

Everything that has come to predominate in the modern world is the exact antithesis of any traditional type of civilization. Moreover, the circumstances make it increasingly unlikely that anyone, starting from the values of Tradition (even assuming that one could still identify and adopt them), could take actions or reactions of a certain efficacy that would provoke any real change in the current state of affairs. After the last worldwide upheavals, there seems to be no starting point either for nations or for the vast majority of individuals--nothing in the institutions and general state of society, nor in the predominant ideas, interests, and energies of this epoch.

Nevertheless, a few men exist who are, so to speak, still on their feet among the ruins and the dissolution, and who belong, more or less consciously, to that other world. A little group seems willing to fight on, even in lost positions. . . But this does not resolve the practical, personal problem--apart from the case of the man who is blessed with the opportunity for material isolation--of those who cannot or will not burn their bridges with current life, and who must therefore d…