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The Doctrine of Awakening: The Attainment of Self-Mastery According to the Earliest Buddhist Texts
In a probing analysis of the oldest Buddhist texts, Julius Evola places the doctrine of liberation in its original context. The early teachings, he suggests, offer the foremost example of an active spirituality that is opposed to the more passive, modern forms of theistic religions. This sophisticated, highly readable analysis of the theory and practice of Buddhist asceticism, first published in Italian in 1943 , elucidates the central truths of the eightfold path and clears away the later accretions of Buddhist doctrine. Evola describes the techniques for conscious liberation from the world of maya and for achieving the state of transcendence beyond dualistic thinking. Most surprisingly, he argues that the widespread belief in reincarnation is not an original Buddhist tenet. Evola presents actual practices of concentration and visualization, and places them in the larger metaphysical context of the Buddhist model of mind and universe. The Doctrine of the Awakening is a provocative study of the teachings of the Buddha by one of Europe's most stimulating thinkers.
272 pages, Paperback
First published January 1, 1943
77 people are currently reading
1718 people want to read
About the author
Julius Evola
211 books1,018 followersJulius Evola (19 May 1898 – 11 June 1974), born Giulio Cesare Andrea Evola, was an Italian philosopher and esoteric scholar. Born in Rome to a family of the Sicilian landed gentry, Evola was raised a strict Catholic. Despite this, his life was characterised by 'an anti-bourgeois approach' hostile to both 'the dominant tradition of the West—Christianity and Catholicism—and to contemporary civilization—the 'modern world' of democracy and materialism'.
By turns 'engineering student, artillery officer, Dadaist poet and painter, journalist, alpinist, scholar, linguist, Orientalist, and political commentator', he has been described as a 'rare example of universality in an age of specialization'. Yet behind it all lay a singular emphasis on, and pursuit of, a 'direct relationship to the Absolute'. For Evola, 'the center of all things was not man, but rather the Transcendent.' This metaphysical conviction can be seen to have determined both Evola's stance on socio-political issues, and his antipathetic attitude towards 'all professional, sentimental and family routines'.
The author of many books on esoteric, political and religious topics (including The Hermetic Tradition, The Doctrine of Awakening and Eros and the Mysteries of Love), his best-known work remains Revolt Against the Modern World, a trenchant critique of modern civilisation that has been described as 'the gateway to his thought'. Since his death, also in Rome, his writings have influenced right-wing, reactionary and conservative political thought not only in his native Italy, but throughout continental Europe and, increasingly, the English-speaking world. Nevertheless, he should not be considered primarily as a political thinker, but rather as an exponent of the wider Traditionalist School that encompasses the work of such individuals as René Guénon, Titus Burckhardt and Frithjof Schuon.
By turns 'engineering student, artillery officer, Dadaist poet and painter, journalist, alpinist, scholar, linguist, Orientalist, and political commentator', he has been described as a 'rare example of universality in an age of specialization'. Yet behind it all lay a singular emphasis on, and pursuit of, a 'direct relationship to the Absolute'. For Evola, 'the center of all things was not man, but rather the Transcendent.' This metaphysical conviction can be seen to have determined both Evola's stance on socio-political issues, and his antipathetic attitude towards 'all professional, sentimental and family routines'.
The author of many books on esoteric, political and religious topics (including The Hermetic Tradition, The Doctrine of Awakening and Eros and the Mysteries of Love), his best-known work remains Revolt Against the Modern World, a trenchant critique of modern civilisation that has been described as 'the gateway to his thought'. Since his death, also in Rome, his writings have influenced right-wing, reactionary and conservative political thought not only in his native Italy, but throughout continental Europe and, increasingly, the English-speaking world. Nevertheless, he should not be considered primarily as a political thinker, but rather as an exponent of the wider Traditionalist School that encompasses the work of such individuals as René Guénon, Titus Burckhardt and Frithjof Schuon.
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Displaying 1 - 26 of 26 reviews
February 18, 2013
As unpopular as his explanation of Buddhism may be in current times, this is the straight no-nonsense real deal. Probably my favorite book on Buddhism I have read thus far.
December 20, 2019
This work by Evola lucidly and systematically condenses all the Buddha taught without falling into over simplification, flowery digression or speculation - really even once. It is short, only 239 pages. Yet it would not be surprising, were someone well read in 8,000 books on early Buddhism, to say Evola misses near nothing essential but captures all parts powerfully and succinctly. I don’t know how he wizarded out such an “unfluffy,” packed firecracker [For more about Evola see my Review “Revolt Against the Modern World”].
He first speaks of Gothama’s 5 precepts of right conduct for beginners, those on their way to Hermeticism (inner and outer): abstention from killing, from taking what is not given, including through lust, dishonesty, and too much loss of will through intoxicants. Next the 4 extinguishments (what to gain detachment from): dukkha=erratic agitation/mental fluttering, tanha=craving for a personal life (“winners”), aesava=mania in (and for) this life (demiurgic breeders, spazzes), and all multiform desires in and for the world of becoming - all states far beneath aloof/noble consciousness.
Aloofness, he shows, was one of B.’s main tenants even above most morality as an essential prequisite to any following this way [Angutta 3.92; p.74-75 ].
Next he shows the Noble eightfold mid path, then the 4 Jnana (Djinn like) states along the way to Enlightenment state which is a real metaphysical change he *actually* outright says neither doubter skeptics (of it) nor religionist worshippers (of it) with hangups will understand [Majjhiyama Nikaya 26; p. 41 – re collection being a true path unlike either of these two]. Such may be “a bit shocking” as our High Priestess friend - who understands the transformation of impressions - would say.
And then there are the 12 Nexuses/“Nidana”/Vertical Interpenetrating Dimensions each to “non i dent ify” up and out from [p. 59]. If this sounds cosmically absurd, consider Empedocles the Pythagorean spoke of Lo ve as moving up the Law Worlds of Cosmoses and “Neikos” the repulsements down from each.
Oddly, with all Evola’s frequent quoting of Buddha though on every aspect and stage, he never looses your attention once as being too Academic or Far Flung.
For every quote is elegantly, logically placed; ever building one on the other intentionally; from the most basic, perfunctory initial moral steps needed to the highest loftiness of stages involving entering other dimensions, magic and ex tincture: removing to essence (Real I – that is, removal from this existence of becoming and samsara, here, now, while in it).
Most importantly, nothing is left out in the in-between teachings. I mean the actual practic, noetic, mid steps that mere popularized laudings of Buddha’s initial humane, humanitarian moral precepts quickly digress a reader far left afield from in most works.
Also the prosaic, sometimes over flowery and popularized, final “blissful” enlightenment pushing a reader far right afield, even into the thicket (off course) in most works as well is avoided. May we speak of an almost overly religious devotional side, if that were possible?
One sees the worst of both such worlds in popularized versions of Nichirin Buddhism today such as the SGI of Love (I’ll let the reader unravel that one) where most is of a purely altruistic agnostic humanitarian flavor now but then there are devotions through statues and use of beads (a little better at least than it’s first half but still..).
Instead the Mid Steps in Buddha’s own words are shown here, rather, contradistinctively to all this; the “how to” per his inner in structions and de constructions, given in abundance: the training of mind, spirit, will – exactly those key steps painfully missing in other works purporting to be Buddhist but more samsaric one should think in tone as one suffers through them.
The Majjhima Nikaya is the main text E. quotes from here and it literally means “middle path” – what is in the middle. Gurdjieff was truly right when saying religion becomes empty when the “how to” in the in between gets dropped out as it always quickly does (the esoteric side in the middle: active magic training side). But here the mid steps are not dropped out, not in the least. It’s such a short book but it misses little.
It is magic, but this way Buddha says, he shows, is white magic though and used principally only for unconditioning one’s higher self from here while here (or, heretofore: here in the hereafter - we speak again of the Nidaya). As Evola summarizes on such:
“The passage from purely individual consciousness to this samsaric consciousness that includes indefinite possibilities of existence, both “infernal” and celestial – this, fundamentally, is the basis of the whole Doctrine of Awakening.” [p. 55]*
The goal of Tathagata (i.e. the only name Buddha gave for himself; which meant, among other things: “The Tautological Traveller”) and this work then seems to be, as he says:
Udana 8.1-3 [p. 61]: “There is, O disciples, an unborn, not become, not compounded, not constructed. If there were not this unborn, not become, not compounded, not constructed, no escape could be seen here from that which is born, become, compounded, constructed. But since there is an unborn, not become, not compounded, not constructed, so an escape is possible from what is born, become, compounded, constructed.”
As a result then of the momentum created by Evola’s progressive order of all these quotes (as described above) one immediately sees the blue crystalline, lucid, oasis in the desert that this teaching really is - a similar sense resonating as a result from practicing each stage some too, while reading, away from the dross of most buddhist nonsense.
You can tell Evola wrote it as a reservoir; he as a magi, a self ex-orcist - but it as a simple notational guide for himself, a “how to get back (to) somewhere great” by just logically laying out Buddha’s steps in the order Buddha travelled, presented them; that (he) carried out; a way, if he wished, to avoid the mirage’s and return to one’s Source. I can avouch for it myself.
Wherever it was he found, it must have been somewhere he had actually been to, I see. He would not have been so capable of exposing it all so clearly in hindsight were it other than so. He never brags or reveals once how much he has personally experienced but you can tell there is no way he could speak so ordered - and informed, with such careful, replete, subtle, nuance at each increment - unless he had also self liminally wrought about such inclement and gone on to some summit further it describes, like an eagle’s eyre, there to see all the contours behind him from, clearly afterward. It is breathtaking.
This book is a treasure to me and always will be - in my top 20 - for the rest of my life.
He first speaks of Gothama’s 5 precepts of right conduct for beginners, those on their way to Hermeticism (inner and outer): abstention from killing, from taking what is not given, including through lust, dishonesty, and too much loss of will through intoxicants. Next the 4 extinguishments (what to gain detachment from): dukkha=erratic agitation/mental fluttering, tanha=craving for a personal life (“winners”), aesava=mania in (and for) this life (demiurgic breeders, spazzes), and all multiform desires in and for the world of becoming - all states far beneath aloof/noble consciousness.
Aloofness, he shows, was one of B.’s main tenants even above most morality as an essential prequisite to any following this way [Angutta 3.92; p.74-75 ].
Next he shows the Noble eightfold mid path, then the 4 Jnana (Djinn like) states along the way to Enlightenment state which is a real metaphysical change he *actually* outright says neither doubter skeptics (of it) nor religionist worshippers (of it) with hangups will understand [Majjhiyama Nikaya 26; p. 41 – re collection being a true path unlike either of these two]. Such may be “a bit shocking” as our High Priestess friend - who understands the transformation of impressions - would say.
And then there are the 12 Nexuses/“Nidana”/Vertical Interpenetrating Dimensions each to “non i dent ify” up and out from [p. 59]. If this sounds cosmically absurd, consider Empedocles the Pythagorean spoke of Lo ve as moving up the Law Worlds of Cosmoses and “Neikos” the repulsements down from each.
Oddly, with all Evola’s frequent quoting of Buddha though on every aspect and stage, he never looses your attention once as being too Academic or Far Flung.
For every quote is elegantly, logically placed; ever building one on the other intentionally; from the most basic, perfunctory initial moral steps needed to the highest loftiness of stages involving entering other dimensions, magic and ex tincture: removing to essence (Real I – that is, removal from this existence of becoming and samsara, here, now, while in it).
Most importantly, nothing is left out in the in-between teachings. I mean the actual practic, noetic, mid steps that mere popularized laudings of Buddha’s initial humane, humanitarian moral precepts quickly digress a reader far left afield from in most works.
Also the prosaic, sometimes over flowery and popularized, final “blissful” enlightenment pushing a reader far right afield, even into the thicket (off course) in most works as well is avoided. May we speak of an almost overly religious devotional side, if that were possible?
One sees the worst of both such worlds in popularized versions of Nichirin Buddhism today such as the SGI of Love (I’ll let the reader unravel that one) where most is of a purely altruistic agnostic humanitarian flavor now but then there are devotions through statues and use of beads (a little better at least than it’s first half but still..).
Instead the Mid Steps in Buddha’s own words are shown here, rather, contradistinctively to all this; the “how to” per his inner in structions and de constructions, given in abundance: the training of mind, spirit, will – exactly those key steps painfully missing in other works purporting to be Buddhist but more samsaric one should think in tone as one suffers through them.
The Majjhima Nikaya is the main text E. quotes from here and it literally means “middle path” – what is in the middle. Gurdjieff was truly right when saying religion becomes empty when the “how to” in the in between gets dropped out as it always quickly does (the esoteric side in the middle: active magic training side). But here the mid steps are not dropped out, not in the least. It’s such a short book but it misses little.
It is magic, but this way Buddha says, he shows, is white magic though and used principally only for unconditioning one’s higher self from here while here (or, heretofore: here in the hereafter - we speak again of the Nidaya). As Evola summarizes on such:
“The passage from purely individual consciousness to this samsaric consciousness that includes indefinite possibilities of existence, both “infernal” and celestial – this, fundamentally, is the basis of the whole Doctrine of Awakening.” [p. 55]*
The goal of Tathagata (i.e. the only name Buddha gave for himself; which meant, among other things: “The Tautological Traveller”) and this work then seems to be, as he says:
Udana 8.1-3 [p. 61]: “There is, O disciples, an unborn, not become, not compounded, not constructed. If there were not this unborn, not become, not compounded, not constructed, no escape could be seen here from that which is born, become, compounded, constructed. But since there is an unborn, not become, not compounded, not constructed, so an escape is possible from what is born, become, compounded, constructed.”
As a result then of the momentum created by Evola’s progressive order of all these quotes (as described above) one immediately sees the blue crystalline, lucid, oasis in the desert that this teaching really is - a similar sense resonating as a result from practicing each stage some too, while reading, away from the dross of most buddhist nonsense.
You can tell Evola wrote it as a reservoir; he as a magi, a self ex-orcist - but it as a simple notational guide for himself, a “how to get back (to) somewhere great” by just logically laying out Buddha’s steps in the order Buddha travelled, presented them; that (he) carried out; a way, if he wished, to avoid the mirage’s and return to one’s Source. I can avouch for it myself.
Wherever it was he found, it must have been somewhere he had actually been to, I see. He would not have been so capable of exposing it all so clearly in hindsight were it other than so. He never brags or reveals once how much he has personally experienced but you can tell there is no way he could speak so ordered - and informed, with such careful, replete, subtle, nuance at each increment - unless he had also self liminally wrought about such inclement and gone on to some summit further it describes, like an eagle’s eyre, there to see all the contours behind him from, clearly afterward. It is breathtaking.
This book is a treasure to me and always will be - in my top 20 - for the rest of my life.
February 17, 2016
Julius Evola presents the Buddhist tradition with his characteristic rigor. The text is well-structured, overflowing with evocative metaphors and extensive citations from the Pali canon.
Evola's take on Buddhist ascetic practice is precise and highly systematic. There is a consistent emphasis on dispelling popular misconceptions. It is worth noting that Buddhist teachings align remarkably well with Evola's philosophy of initiation. This is no accident. The Majjhima Nikaya had a transformative effect on him at a dark time early in his life. It is obvious that he became deeply invested in conveying the significance of Buddhism to his contemporary European culture. He believed Buddhist doctrine to be of particular applicability in the darkness of modernity because of its simple directness.
I learned a lot about Buddhist teachings from this book and it has helped me significantly in my spiritual practice. Highly recommended.
October 16, 2019
A Western import Buddhists worst nightmare.
February 24, 2015
A deep study on early Buddhism in both the theoretical and practical sense, with a extraordinary amount of research in its early texts to support the points and conclusions. This work connects and reconciles a path as apparently 'Oriental' and 'mystical' as Buddhism with the Western Tradition and exposes the misunderstandings and foraneous elements of later developments, particularly Mahayana Buddhism.
Absolutely recommended for any Western reader fascinated by Eastern culture.
Absolutely recommended for any Western reader fascinated by Eastern culture.
July 7, 2014
This is a book in Evola's typical style which merges his academic rigor with his Traditionalist viewpoint and, consequently, language. What I found most impressive was his knowledge and sourcing of original Pali texts to back his claims rather than simply stating things that Buddha said/believed things as facts basically by the author's fiat, as many writers on the topic do. Evola is obviously biased toward supporting his own "Aryan" Traditionalism, but there were many parts that I found interesting in that they are neglected by many other writers on Buddhism, presented a new view-point, and often drew upon texts I haven't read or have forgotten.
December 19, 2019
Uno de los mejores libros del barón que leí hasta el día de la fecha.
Cuenta con dos partes, siendo teórica la primera y práctica la segunda, comienza con el budismo päli o budismo de los orígenes, el cual bajo una concepción guerrera y aristocrática del mismo, se rebela contra una casta sacerdotal gobernante ya degenerada (Brahman). Se resalta muchas veces en "La doctrina del despertar" su origen ariano propio de los "ariya", que no guarda relación alguna con lo que tiempo después los modernos degeneraron la doctrina guerrera de príncipe Siddharta convirtiéndolo en un culto esencialmente exotérico, deísta, pacifista, nefasto y profano.
Todos los conceptos que el autor menciona en sánskrito son traducidos y explicados a la perfección, lo que lleva al lector a leer y releer constantemente las incontables notas y referencias a pie de cada página.
Quizás la parte más interesante sea la segunda, titulada "La Acción" donde se detallan ejercicios propios como distintos tipos de respiración, el control mental y todo lo que encuentre una relación metafísica práctica ligada a la doctrina de los ariya.
La obra finaliza con la expansión del budismo desde La India, pasando por el Tibet hasta el Japón (Budismo Zen) y agregando algunas particularidades y diferencias de cada uno.
Un libro disfrutable de principio a fin, dotado de una asombrosa erudición como es usual en las obras del autor en cuestión. 100% recomendado para todo aquél interesado en adentrarse en doctrinas orientales, lectores afines a R. Guénon/F. Schuon/A. Coomaraswamy. etc.
Cuenta con dos partes, siendo teórica la primera y práctica la segunda, comienza con el budismo päli o budismo de los orígenes, el cual bajo una concepción guerrera y aristocrática del mismo, se rebela contra una casta sacerdotal gobernante ya degenerada (Brahman). Se resalta muchas veces en "La doctrina del despertar" su origen ariano propio de los "ariya", que no guarda relación alguna con lo que tiempo después los modernos degeneraron la doctrina guerrera de príncipe Siddharta convirtiéndolo en un culto esencialmente exotérico, deísta, pacifista, nefasto y profano.
Todos los conceptos que el autor menciona en sánskrito son traducidos y explicados a la perfección, lo que lleva al lector a leer y releer constantemente las incontables notas y referencias a pie de cada página.
Quizás la parte más interesante sea la segunda, titulada "La Acción" donde se detallan ejercicios propios como distintos tipos de respiración, el control mental y todo lo que encuentre una relación metafísica práctica ligada a la doctrina de los ariya.
La obra finaliza con la expansión del budismo desde La India, pasando por el Tibet hasta el Japón (Budismo Zen) y agregando algunas particularidades y diferencias de cada uno.
Un libro disfrutable de principio a fin, dotado de una asombrosa erudición como es usual en las obras del autor en cuestión. 100% recomendado para todo aquél interesado en adentrarse en doctrinas orientales, lectores afines a R. Guénon/F. Schuon/A. Coomaraswamy. etc.
October 13, 2016
An important exposition on the Olympian character of early Buddhism. The work only broadly handles the topic, however; a reader would have to investigate early Hindu, early Buddhist, and Zen Buddhist texts to get a more applicable guide.
It definitely appears an understanding of Zen is where people interested in 'the Olympian hero' should primarily direct their efforts, as Zen more explicitly rejects priestliness, is harder to corrupt, and has not been corrupted, as Buddhism and Hinduism were. Evola's analysis of the Japanese Samurai and primary literature on Bushido will probably prove very useful in this goal.
It definitely appears an understanding of Zen is where people interested in 'the Olympian hero' should primarily direct their efforts, as Zen more explicitly rejects priestliness, is harder to corrupt, and has not been corrupted, as Buddhism and Hinduism were. Evola's analysis of the Japanese Samurai and primary literature on Bushido will probably prove very useful in this goal.
July 25, 2020
Warrior Buddhism. Not your typical mindfulness being peddled today. This is a Buddhism for warriors. The doctrine of awakening is enlightenment through conscious action. The writing is a little obtuse at times (I don't know if that's just a function of the translation). Also, if one can live with Evola's covert racialism you can find a lot of value in this book.
December 15, 2008
I had to abandon this book. Perhaps others have what it takes to dive as deep into esotericism and layer after layer of apparently arbitrary abstractions. But not me.
September 7, 2012
This book is a bit hard to read, but is chocked full of great references to different practices, and beliefs in the Eastern religions.
May 26, 2024
**Warning!**
I couldn't help but be shocked by InnerTraditions having published this book without a culturally sensitive warning about its contents (if there is one, my apologies and see the disclaimer below). Nonetheless, given the awfully divided world we still live in and how easy it is to be fooled by words in a book (however overt or covert they may be) readers should be aware this book spouts white supremacist ideologies under the false notion that this is what the Buddha actually taught. Julius Evola was a racist and a fascist. Whilst I would not say we should throw the baby out with the bath water and burn the book (being nuanced if I actually read it I'm sure there is some great stuff on the Pali discourses in here). However, readers coming to this without prior knowledge of Buddhism might be duped by the extreme racism it spouts as "truth". This book was originally published in 1943 so naturally represents views that were held back by practically everybody in Europe. Whilst these views are outdated, sadly they are still held by those who want to spread hate and discord. Don't be one of those please. And don't be swayed by such nonsense no matter how convincing an academic author's rhetoric might sound. The Buddha taught that love conquers hate and that we're all the same (see next paragraph).
FYI: The Buddha as far as I'm aware was quite the radical of his time alongside the Jain leader known as the Mahavira; both of whom rejected the caste system of Ancient India. The Buddha took no issue, and in fact, actively encouraged people from all walks of life and their respective social stations to join his following. Furthermore, in contrary to a statement I found in this book whilst skimming through bits, Buddhism was incredibly democratic and the Pali scholar Richard Gombrich has wrote extensively of the Buddha's use of satire to bend religous concepts common to his day to suit his own teachings (see What The Buddha Thought, brilliant book!) Much of this play-on-themes and satire was completely lost when Buddhism spread around the world as it was removed from its cultural melting pot. Therefore, some things would be taken more literally. So, whilst I cannot provide proof of this, as I am a layperson when it comes to Buddhist academia, I would venture to say that the Buddha was employing his aforementioned satire when he used the word "ariya" and extended its meaning to include everybody regardless of race or ethnicity to be regarded "noble" should they have completed his path of morality and meditation. This would certainly tie-in with his equitable and inclusive views.
Disclaimer: I only skimmed the table of contents and one chapter of this book as I was just doing some general research so I haven't read it entirely. This is more of a moral heads-up and clarification than a review.
I couldn't help but be shocked by InnerTraditions having published this book without a culturally sensitive warning about its contents (if there is one, my apologies and see the disclaimer below). Nonetheless, given the awfully divided world we still live in and how easy it is to be fooled by words in a book (however overt or covert they may be) readers should be aware this book spouts white supremacist ideologies under the false notion that this is what the Buddha actually taught. Julius Evola was a racist and a fascist. Whilst I would not say we should throw the baby out with the bath water and burn the book (being nuanced if I actually read it I'm sure there is some great stuff on the Pali discourses in here). However, readers coming to this without prior knowledge of Buddhism might be duped by the extreme racism it spouts as "truth". This book was originally published in 1943 so naturally represents views that were held back by practically everybody in Europe. Whilst these views are outdated, sadly they are still held by those who want to spread hate and discord. Don't be one of those please. And don't be swayed by such nonsense no matter how convincing an academic author's rhetoric might sound. The Buddha taught that love conquers hate and that we're all the same (see next paragraph).
FYI: The Buddha as far as I'm aware was quite the radical of his time alongside the Jain leader known as the Mahavira; both of whom rejected the caste system of Ancient India. The Buddha took no issue, and in fact, actively encouraged people from all walks of life and their respective social stations to join his following. Furthermore, in contrary to a statement I found in this book whilst skimming through bits, Buddhism was incredibly democratic and the Pali scholar Richard Gombrich has wrote extensively of the Buddha's use of satire to bend religous concepts common to his day to suit his own teachings (see What The Buddha Thought, brilliant book!) Much of this play-on-themes and satire was completely lost when Buddhism spread around the world as it was removed from its cultural melting pot. Therefore, some things would be taken more literally. So, whilst I cannot provide proof of this, as I am a layperson when it comes to Buddhist academia, I would venture to say that the Buddha was employing his aforementioned satire when he used the word "ariya" and extended its meaning to include everybody regardless of race or ethnicity to be regarded "noble" should they have completed his path of morality and meditation. This would certainly tie-in with his equitable and inclusive views.
Disclaimer: I only skimmed the table of contents and one chapter of this book as I was just doing some general research so I haven't read it entirely. This is more of a moral heads-up and clarification than a review.
February 28, 2022
La Dottrina del Risveglio è la diciassettesima opera di Julius Evola in cui egli si propone di mettere in luce la natura vera del Buddhismo delle origini, dottrina che doveva sfaldarsi fino all’inverosimile nella gran parte delle forme successive, quando, per via della sua divulgazione e diffusione, essa divenne più o meno una religione.
Leggere questo libro, come gli altri di questo autore, significa entrare in riflessioni che si collegano alla saggezza tradizionale. Ogni parola utilizzata è scelta con cognizione della sua etimologia propria, del suo preciso significato, spesso tradotto dalle lingue dei testi antichi orientali. Non consiglierei a tutti di avvicinarsi a questo libro, a meno che non siano interessati sia alla filosofia che all’esoterismo. Per me ha avuto un effetto chiarificatore sulla mente nei giorni in cui già essa era abbastanza vuota da riuscire a porre un’attenzione scevra da pressanti distrazioni. Comprendendo il valore di certe frasi, mi fermavo a ragionare sulle rivelazioni storiche o dottrinali in esse contenute. L’organizzazione dei concetti esposti non dà l’idea di arbitrarietà personale, ma rispecchia la profondità del pensiero dell’autore.
citazioni :
- Non si tratta del potenziamento di una forza e di un coraggio quasi animali, ma di una inafferrabilità.
- […] si mettono anche a posto coloro che, per sentirsi eremiti, penitenti, poveri, vestiti di cenci od osservanti le forme più esteriori della moralità, si esaltano e credono di poter disprezzare gli altri.
- Vivere il corpo come un puro, dominato, libero, plastico, intangibile strumento di manifestazione — è il limite supremo.
Leggere questo libro, come gli altri di questo autore, significa entrare in riflessioni che si collegano alla saggezza tradizionale. Ogni parola utilizzata è scelta con cognizione della sua etimologia propria, del suo preciso significato, spesso tradotto dalle lingue dei testi antichi orientali. Non consiglierei a tutti di avvicinarsi a questo libro, a meno che non siano interessati sia alla filosofia che all’esoterismo. Per me ha avuto un effetto chiarificatore sulla mente nei giorni in cui già essa era abbastanza vuota da riuscire a porre un’attenzione scevra da pressanti distrazioni. Comprendendo il valore di certe frasi, mi fermavo a ragionare sulle rivelazioni storiche o dottrinali in esse contenute. L’organizzazione dei concetti esposti non dà l’idea di arbitrarietà personale, ma rispecchia la profondità del pensiero dell’autore.
citazioni :
- Non si tratta del potenziamento di una forza e di un coraggio quasi animali, ma di una inafferrabilità.
- […] si mettono anche a posto coloro che, per sentirsi eremiti, penitenti, poveri, vestiti di cenci od osservanti le forme più esteriori della moralità, si esaltano e credono di poter disprezzare gli altri.
- Vivere il corpo come un puro, dominato, libero, plastico, intangibile strumento di manifestazione — è il limite supremo.
September 6, 2021
Evola's review of the original text of Buddhism, with the intention to maintain its original spirit, proves to be utterly fascinating. I came to this work with interest and found myself struck frequently with an unexpected depth. I went from reading to a genuine want for practice. I believe I will return to this text again, more prepared and better ready to review and receive this work.
February 2, 2020
The book was alright - I continue to see the brilliance in Evola but think he always takes his insights in the wrong direction and has clouded solutions for problems. Perhaps, the right person would appreciate this work more than I did. I just could not get into it and it was a slog to finish.
February 23, 2022
Some unsavoury ideas of Evola's about race and spiritual caste systems sneak in, but otherwise a brilliant synthesis of Buddhist non-thought. It is packed like sardines with references to the early texts and practice. Very informative.
April 12, 2020
review after further study
June 20, 2021
Ah, this is where the right gets the whole faking serenity until everyone else looks nuts and then they say see I told you so.
June 14, 2022
Probably one of the best, clear-cut expositions of buddhism I have found. Written with purpose and style. I will surely re-visit this work many times
March 24, 2023
Disregarding the obvious racist and sexist assumptions in this book, it's a clear and interesting interpretation of some of the basic concepts of Buddhist philosophy.
September 18, 2025
Highlights the Aryan aspects of Buddhism. Calls out the enemies of our Redeemer and civilization.
September 17, 2008
While a dry read, this is an informative, radical look at Buddhism that treats it as a framework for inducing awakening. There are some uncomfortable psuedo-racial elements in some parts of the book, but it's still a great read regardless.
October 24, 2020
The rare instance of an eminently respectable and accurate coverage of original (and some later tantric) Buddhist theory and practice, as thoroughgoing as any of this author's first-class work.
This entire review has been hidden because of spoilers.
May 18, 2015
Masterpiece - everything else is silence.
Read
January 28, 2016Didn't yet finish because I took too long to read it that it was due back to the library
Read
July 6, 2017(1947) Correspondance avec Di Giorgio :
"J’ai son livre sur le Bouddhisme, “La doctrina del risveglio”, qui a paru chez Laterza pendant la guerre, et que Rocco m’a envoyé ; je le trouve bien peu satisfaisant, car, dans l’ensemble, cela ressemble beaucoup aux interprétations des orientalistes, et, de plus, le côté “hétérodoxe” de ses idées y est peut-être encore plus accentué que jamais"
"J’ai son livre sur le Bouddhisme, “La doctrina del risveglio”, qui a paru chez Laterza pendant la guerre, et que Rocco m’a envoyé ; je le trouve bien peu satisfaisant, car, dans l’ensemble, cela ressemble beaucoup aux interprétations des orientalistes, et, de plus, le côté “hétérodoxe” de ses idées y est peut-être encore plus accentué que jamais"
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