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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Therefore, the being that has become the object of knowl- edge, of desire and, of observation, ceases to be aham “I” and instead becomes idarn “this”in a sort of cosmic fall. Raja Akhtar rated it really liked it Mar 20, There is nobody who binds, or who acts, or who needs liberation, or who is liberated ” 20 Aside from these metaphysical insights concerning the nature of the world, the bottom of the descending or the extroverted process is represented by the material objectivity of the world itself, that is, by physical “matter.

Nonetheless, such a book is wonderful for how it challenges you. Check out the top books of the year on our page Best Books of At the samsaric level in which it first appears, time is virtually indefinite, without end.

Evola shows us in this book on what Tantra really is. Obviously, all the opportuni- ties offered by science and technology to people of the Kali Yuga are exclusively of the first type.

Learn more about Amazon Prime. Product details Format Paperback pages Dimensions x x 19mm Shakti is the root of every finite existence. The first is that mankind living in this age is strictly connected to the body and cannot prescind from it; therefore, the only way open is not that of pure detachment as in early Buddhism and in the many varieties of yoga but rather that of knowledge, awakening, and mastery over secret energies trapped in the body.

The Yoga of Power | Book by Julius Evola | Official Publisher Page | Simon & Schuster

Top Reviews Most recent Top Reviews. With regard to power shaktieven what we call “person” occupies an ontologically subordinated rank, including Ishvara, who is the God of theism.

The last years of his life, which Evola spent in his apartment in Rome, were marked by intense physical pain and discomfort, which he endured with braveness and stoic calm.


The worlds are her manifestation; she supports them and one day they will be reab- sorbed into her. Under their aegis Tantrism becomes integrated with Shaivism, the cult of Shiva, powfr through the bright goddesses it encounters Vaishnavism and the Way of the Right Hand.

A team of disciples, led by jjulius local guides, buried them instead in a glacier on Monte Rosa, forty-two hundred meters above sea level.

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

This is not just the view of Tantrism, since on this matter it followed previous traditions and in the process of developing its own cosmology and its doctrine of manifestation it borrowed, adapted, and developed their teachings and fundamental principles. Symbols and Teachings of the Royal Art. It is true that even previously the ideal of the jivanmukta had been known.

In a sense we may say that the world is not absolutely “real” and that maya, its source, is not totally unreal. Previously, outside the specialized circles of learned orien- talists, Tantrism was relatively unknown and even portrayed under a sinister light someone even referred to it as “the worst kind of black magic”.

Buy the selected items together This item: He describes various visualization practices of Tibetan letters, flowers, and symbols, but these practices do not pertain to thodgal. Sankhya is a darshana 11 based on dualism. Mukyopadhaya, has compared the tattvas to the image of what appears as a consequence of shifting around various parts of a whole; they coexist in a hierarchy of constantly interchanging functions.

During his trial inEvola denied being a Fascist and instead referred to himself as a “superfascist”. Evola was admired by the Italian Fascist leader Benito Mussolini.

Tantras say that the world as we know it may be maya Horn the point of view of brahman and of the siddha, one who has completely overcome the human condition.

The main characteristics of Tantra include the joining of the absolute feminine and dynamic creative powers of the universe, the goddess of many forms called Shakti and her many forms such as Kali and Durgawith the masculine powers of Shiva. Next I would like to consider the semipure tattvas, which include maya-shakti and the five kankukas.

Julius Evola – The Yoga Of Power

Alexa Actionable Analytics for the Web. Though he admitted that he was never involved in significant military operations, his experiences in that mountainous environment, such as climbing, the inner feelings during the ascent, the silence and solitude of the peaks, and the bird’s-eye view of the valleys below, made a deep and long-lasting impression on him.


The immortal soul [atman] is like the “drop of water on the lotus leaf. They represent exceptional peaks of achievement of which the whole of society cannot partake.

The nature of finite beings consists in being dominated by shakti rather than by dominating it. The rishi, the yogi, or the Tantric Siddha can go beyond that reality, in the context of what may be called an integral and transcendental experimentalism.

A movement ensues in which “duality is dissolved into unity, only to unfold again in the dualistic play. Shakti there becomes “she who dwells in everything in the form of power” Shaktirupa. Try the Kindle edition and experience these great reading features: It 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.

As a result of maya-shakti’s splitting function, they poer perceived by the individual as representations or subjective impressions “names” and as the external reality “forms”.

There is only one given reality, which is multidimen- sional; there is also a hierarchy of possible forms of human and superhuman experiences, in relation to which these various dimen- sions are progressively disclosed, until one is able to perceive di- rectly the essential reality.

To be precise, these siddhis do not if the goal to consider them as such is often reputed to be a deflectionbut rather they are the natural consequence of ;ower achieved superior existential and ontological status. In the modern world, in addition to science one encounters “philosophy,” but only to find in it abstractions and a mere concep- tual speculation, which is broken down into a discordant multiplic- ity of systems espoused by individual thinkers.

This elemental soul bhutatman is yoa abhibhuta because of its attachment to qualities. Explore the Home Gift Guide. This phase is called pravritti-marga, “the way of determinations,” of “finite forms” vrittiwhich are generated and assimilated by Shakti. As a natural consequence of this development, the theses of radical Shaktism, which reflected the goddess’s ancient sovereignty and ontological priority, were subsequently articulated.