Re: EVOLA ON THE TACTICS OF SUBVERSION
Excerpt from the same summary by Troy Southgate as in the previous post.
<a href="http://english.pravda.ru/columnists/2002/05/29/29483.html">THE WEAPONS OF THE OCCULT WAR</a>
Using some of Rene Guenon’s ideas, Evola now attempts to examine some of the methods which are used by the global subversives. Firstly, "scientific suggestion" is used in order to explain history purely in terms of key events being influenced by political, social or economic factors. Secondly, whenever the first method becomes impossible the hidden forces decide to use the "tactic of replacement" instead. This involves the dissemination of certain philosophical ideas which can be used as a diversion for those events which defy a positivist explanation. It functions as a means of preventing the intellectuals from understanding the true nature of what is really going on in the world. This leads us towards the third strategic category: the "tactic of counterfeits." This latter stage is essentially designed to explain away those factors of the conspiracy which unavoidably find their way into the mainstream and cause a backlash. This development, according to Evola, can often take the form of a Traditional reaction to the degeneration of society, although the occult powers then use terms such as "anachronism," "anti-history," "immobilism" and "regression" in order to counteract this process and thus prevent their enemies from winning popular support.
The fourth ploy is the "tactic of inversion," in which the enemy concentrates its efforts on attacking the spiritual realm: "After limiting the influence that could be exercised in this regard by Christianity, through the spread of materialism and scientism, the forces of global subversion have endeavoured to conveniently divert any tendency towards the supernatural arising outside the dominant religion and the limitation of its dogmas." This means that the individual is encouraged to lose him or herself in shallow distractions such as psychology and spiritualism, rather than try to advance in a truly superior and supernatural way. Evola criticises the West’s distorted analysis of Eastern mysticism, and the fact that the traditional wisdom of the Orient has often been repackaged within Masonry or Theosophy and forcibly reconciled with Western values. And, due to this process of dilution, it has been easily torn to shreds by the secret denizens of the conspiracy and thus laughably rejected as pure superstition. Another method is the "tactic of ricochet," through which those sympathetic to Tradition are falsely assured that by attacking the remaining traditionalist structures they are somehow advancing their own cause: "Those who do not realise what is going on and who, because of material interests, attack Tradition in like-minded people sooner or later must expect to see Tradition attacked in themselves, by ricochet." Modern States, of course, use infiltration in order to sow the seeds of ideological discord. This can lead to personality clashes, greed and self-advancement at the expense of the very Idea itself.
The sixth category is the "scapegoat tactic," which results in the targeting of individuals or groups which usually turn out to be mostly blameless. The Protocols, for example, may seem fairly accurate when it comes to identifying the Masons and the Jews as the source of all our problems, but to scapegoat people to this extent is misleading and unrealistic. The next step - the "tactic of dilution" - relates to the use of nationalism as a means of bringing people down to a common level, rather than of restoring true perspective and hierarchy. This process "dilutes" the Traditional components inherent within nationalistic ideas and redirects them in accordance with the objectives of the secret powers. One method is the way in which revolutionary nationalists have eroded all traces of that which preceded their ascending to power, thus helping to bring down the final vestiges of Tradition. Using an example from the psychoanalytical sphere, Evola tells us that "[a]mong those who are capable of a healthy discernment there has been a reaction against the coarsest forms of this pseudo-science, which correspond to pure or ‘orthodox’ Freudianism. The tactic of dilution was employed again; the formulation and spread of a spiritualised psychoanalysis for more refined tastes was furthered. The result was that those who react against Freud and his disciples no longer do so against Jung, without realising that what is at work here is the same inversion, though in a more dangerous form because it is subtler, and a contaminating exegesis ventures more decidedly into the domain of spirituality than in the case of Freud."
The next tactic is the "deliberate misidentification of a principle with its representatives." In other words, confusing an idea or a principle with those purporting to represent or advance it. This leads to the defilement or devaluation of the idea itself. Evola’s final evaluation of subversive tactics examines the concept of "replacing infiltrations." This is when an idea or an institution has degenerated so much that it becomes unrecognisable. One thinks of the comparative emptiness of Grand Lodge Masonry when compared to its Grand Orient rival, or the Church of England’s systematic take-over by the organised homosexual lobby: "These forces, while leaving the appearances unchanged, use the organisation for totally different purposes, which at times may even be the opposite of those that were originally its own."
Evola’s solution to this multifarious problem involves a Traditionalist awakening during which its most devoted adherents realise the extent to which the battle is being waged on the occult plane. However, he also accepts that we do not presently have the men capable of fighting this disease.
Three things are sacred to me: first Truth, and then, in its tracks, primordial prayer; Then virtue–nobility of soul which, in God walks on the path of beauty. Frithjof Schuon