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JULIUS EVOLA (1898-1974)

The revolt advocated by Evola does not resemble the familiar protests of either liberals or conservatives. His criticisms are not limited to exposing the mindless nature of consumerism, the march of progress, the rise of technocracy, or the dominance of unalloyed individualism, although these and other subjects come under his scrutiny. Rather, he attempts to trace in space and time the remote causes and processes that have exercised corrosive influence on what he considers to be the higher values, ideals, beliefs, and codes of conduct--the world of Tradition--that are at the foundation of Western civilization and described in the myths and sacred literature of the Indo‑Europeans. Agreeing with the Hindu philosophers that history is the movement of huge cycles and that we are now in the Kali Yuga, the age of dissolution and decadence, Evola finds revolt to be the only logical response for those who oppose the materialism and ritualized meaninglessness of life in the twentieth century.
Through a sweeping study of the structures, myths, beliefs, and spiritual traditions of the major Western civilizations, the author compares the characteristics of the modern world with those of traditional societies. The domains explored include politics, law, the rise and fall of empires, the history of the Church, the doctrine of the two natures, life and death, social institutions and the caste system, the limits of racial theories, capitalism and communism, relations between the sexes, and the meaning of warriorhood. At every turn Evola challenges the reader’s most cherished assumptions about fundamental aspects of modern life.

JULIUS EVOLA (1898-1974)

The revolt advocated by Evola does not resemble the familiar protests of either liberals or conservatives. His criticisms are not limited to exposing the mindless nature of consumerism, the march of progress, the rise of technocracy, or the dominance of unalloyed individualism, although these and other subjects come under his scrutiny. Rather, he attempts to trace in space and time the remote causes and processes that have exercised corrosive influence on what he considers to be the higher values, ideals, beliefs, and codes of conduct--the world of Tradition--that are at the foundation of Western civilization and described in the myths and sacred literature of the Indo‑Europeans. Agreeing with the Hindu philosophers that history is the movement of huge cycles and that we are now in the Kali Yuga, the age of dissolution and decadence, Evola finds revolt to be the only logical response for those who oppose the materialism and ritualized meaninglessness of life in the twentieth century.
Through a sweeping study of the structures, myths, beliefs, and spiritual traditions of the major Western civilizations, the author compares the characteristics of the modern world with those of traditional societies. The domains explored include politics, law, the rise and fall of empires, the history of the Church, the doctrine of the two natures, life and death, social institutions and the caste system, the limits of racial theories, capitalism and communism, relations between the sexes, and the meaning of warriorhood. At every turn Evola challenges the reader’s most cherished assumptions about fundamental aspects of modern life.

JULIUS EVOLA (1898-1974)

The revolt advocated by Evola does not resemble the familiar protests of either liberals or conservatives. His criticisms are not limited to exposing the mindless nature of consumerism, the march of progress, the rise of technocracy, or the dominance of unalloyed individualism, although these and other subjects come under his scrutiny. Rather, he attempts to trace in space and time the remote causes and processes that have exercised corrosive influence on what he considers to be the higher values, ideals, beliefs, and codes of conduct--the world of Tradition--that are at the foundation of Western civilization and described in the myths and sacred literature of the Indo‑Europeans. Agreeing with the Hindu philosophers that history is the movement of huge cycles and that we are now in the Kali Yuga, the age of dissolution and decadence, Evola finds revolt to be the only logical response for those who oppose the materialism and ritualized meaninglessness of life in the twentieth century.
Through a sweeping study of the structures, myths, beliefs, and spiritual traditions of the major Western civilizations, the author compares the characteristics of the modern world with those of traditional societies. The domains explored include politics, law, the rise and fall of empires, the history of the Church, the doctrine of the two natures, life and death, social institutions and the caste system, the limits of racial theories, capitalism and communism, relations between the sexes, and the meaning of warriorhood. At every turn Evola challenges the reader’s most cherished assumptions about fundamental aspects of modern life.

JULIUS EVOLA (1898-1974)

The revolt advocated by Evola does not resemble the familiar protests of either liberals or conservatives. His criticisms are not limited to exposing the mindless nature of consumerism, the march of progress, the rise of technocracy, or the dominance of unalloyed individualism, although these and other subjects come under his scrutiny. Rather, he attempts to trace in space and time the remote causes and processes that have exercised corrosive influence on what he considers to be the higher values, ideals, beliefs, and codes of conduct--the world of Tradition--that are at the foundation of Western civilization and described in the myths and sacred literature of the Indo‑Europeans. Agreeing with the Hindu philosophers that history is the movement of huge cycles and that we are now in the Kali Yuga, the age of dissolution and decadence, Evola finds revolt to be the only logical response for those who oppose the materialism and ritualized meaninglessness of life in the twentieth century.
Through a sweeping study of the structures, myths, beliefs, and spiritual traditions of the major Western civilizations, the author compares the characteristics of the modern world with those of traditional societies. The domains explored include politics, law, the rise and fall of empires, the history of the Church, the doctrine of the two natures, life and death, social institutions and the caste system, the limits of racial theories, capitalism and communism, relations between the sexes, and the meaning of warriorhood. At every turn Evola challenges the reader’s most cherished assumptions about fundamental aspects of modern life.

JULIUS EVOLA (1898-1974)

The revolt advocated by Evola does not resemble the familiar protests of either liberals or conservatives. His criticisms are not limited to exposing the mindless nature of consumerism, the march of progress, the rise of technocracy, or the dominance of unalloyed individualism, although these and other subjects come under his scrutiny. Rather, he attempts to trace in space and time the remote causes and processes that have exercised corrosive influence on what he considers to be the higher values, ideals, beliefs, and codes of conduct--the world of Tradition--that are at the foundation of Western civilization and described in the myths and sacred literature of the Indo‑Europeans. Agreeing with the Hindu philosophers that history is the movement of huge cycles and that we are now in the Kali Yuga, the age of dissolution and decadence, Evola finds revolt to be the only logical response for those who oppose the materialism and ritualized meaninglessness of life in the twentieth century.
Through a sweeping study of the structures, myths, beliefs, and spiritual traditions of the major Western civilizations, the author compares the characteristics of the modern world with those of traditional societies. The domains explored include politics, law, the rise and fall of empires, the history of the Church, the doctrine of the two natures, life and death, social institutions and the caste system, the limits of racial theories, capitalism and communism, relations between the sexes, and the meaning of warriorhood. At every turn Evola challenges the reader’s most cherished assumptions about fundamental aspects of modern life.

JULIUS EVOLA (1898-1974)

The revolt advocated by Evola does not resemble the familiar protests of either liberals or conservatives. His criticisms are not limited to exposing the mindless nature of consumerism, the march of progress, the rise of technocracy, or the dominance of unalloyed individualism, although these and other subjects come under his scrutiny. Rather, he attempts to trace in space and time the remote causes and processes that have exercised corrosive influence on what he considers to be the higher values, ideals, beliefs, and codes of conduct--the world of Tradition--that are at the foundation of Western civilization and described in the myths and sacred literature of the Indo‑Europeans. Agreeing with the Hindu philosophers that history is the movement of huge cycles and that we are now in the Kali Yuga, the age of dissolution and decadence, Evola finds revolt to be the only logical response for those who oppose the materialism and ritualized meaninglessness of life in the twentieth century.
Through a sweeping study of the structures, myths, beliefs, and spiritual traditions of the major Western civilizations, the author compares the characteristics of the modern world with those of traditional societies. The domains explored include politics, law, the rise and fall of empires, the history of the Church, the doctrine of the two natures, life and death, social institutions and the caste system, the limits of racial theories, capitalism and communism, relations between the sexes, and the meaning of warriorhood. At every turn Evola challenges the reader’s most cherished assumptions about fundamental aspects of modern life.

WE WANT TO BE ONE PEOPLE AND YOU, MY YOUTH, ARE TO BE THIS PEOPLE.
WE WANT TO SEE NO MORE CLASS DIVISIONS.
WE WANT TO BE A SINGLE, UNIFIED REICH.
AND FOR THAT, YOU MUST PREPARE YOURSELVES.
WE WANT THE PEOPLE TO BECOME OBEDIENT, AND YOU YOURSELVES MUST REACH THAT GOAL.
WE WANT THE PEOPLE TO BE PEACEFUL AS WELL AS BRAVE.
AND TO BE BRAVE, YOU MUST BE PEACEFUL.
BEFORE US LIES GERMANY, WITHIN US GERMANY BURNS, AND BEHIND US GERMANY FOLLOWS!
YOU MUST BE PEACE-LOVING AND COURAGEOUS AT THE SAME TIME.
WE WANT OUR PEOPLE TO REMAIN STRONG.
IT WILL BE HARD, AND YOU MUST STEEL YOURSELVES FOR IT IN YOUR YOUTH.
YOU MUST LEARN TO SUFFER PRIVATION, WITHOUT CRUMBLING ONCE.
AND WHAT EVER WE CREATE TODAY, WHATEVER WE DO, WE WILL DIE, BUT GERMANY WILL LIVE ON IN YOU.
AND WHEN THERE IS NOTHING LEFT OF US, THEN YOU MUST HOLD IN YOUR FIST THE FLAGS THAT WE HOISTED OUT OF NOTHING.

Eternal Forest - Significance of Nature in the Third Reich
1936

Europe For Europeans!

Glamis

Highland Castles

Montreuil Bellay

Rhine Castles

Hohensalzburg

Forchtenstein

PART 1. THE RISE OF THE NSDAP 1921-1933.

PART 2. ACQUIRING CONTROL OF GERMANY, 1933-34.

Made in Russia: The Holocaust by Carlos Whitlock Porter
https://www.goodreads.com/book/show/19894567-made-in-russia

Made in Russia: The Holocaust by Carlos Whitlock Porter
PDF Third revised edition, 2013
https://www.historiography-project.com/books/20130000-made-in-russia/made-in-russia-the-holocaust.compressed.pdf

(1993) English Subtitles

Stalingrad is a German war drama film directed by Joseph Vilsmaier.
The film follows a platoon of World War II German Army soldiers transferred to Russia, where they ultimately find themselves fighting in the Battle of Stalingrad. The film is the second German movie to portray the Battle of Stalingrad.

The life of Adolf Hitler from childhood to his emergence as absolute ruler of Germany in 1934.

2003, Canada, English.

The Fuhrer accepts the sword of Nuremberg and make a short speech thanking the Burgermeister and people of the town of Nuremberg.

David Irving Books - Focal Point Publications
https://irvingbooks.com/xcart/

The Battle Against Rome.
part 2 of 2

The Battle
Part two is all about the legendary battle in the Teutoburg Forest. Arminius knows that the disciplined Romans are superior to the Germanic warriors. Therefore, he wants to exploit the trust of Varus' and to lead the Romans into the rugged forests of Germania, where they would attack. They almost see through his trickery: Segestes, the old clan leader of Cherusci and ally of Rome tries to warn Varus. But the thought that a man raised and educated in Rome such as Arminius could switch sides was unimaginable. Varus gives no credence to the accusations, orders the march, and leads his legions into ruin.

The Battle Against Rome.
part 1 of 2

A Province Too Far
The first part deals with the search for Arminius identity. Coming from a simple village of the Cherusci settlement and the dense forests of Germania, the Romans kidnap him under a treaty made in their civilization. They educate him and train him into a soldier. He proved himself in the suppression of a revolt against the Romans in Pannonia, and finally returns to the side of the Roman governor Varus, thereby returning to his homeland.

Race And Reason
Hosted by Tom Metzger

Bernhardt Klassen February 20, 1918 – August 6, 1993 was an American politician and religious leader.
He founded the Church of the Creator with the publication of his book Nature's Eternal Religion in 1973.

https://creativitymovement.net/

Audiobook.

Celtic Folk and Fairy Tales by Joseph Jacobs.
The definitive collection of traditional Celtic fairy tales. Joseph Jacobs' 1892 anthology of the most enduring folklore from Ireland, Wales, Scotland, and Cornwall is a delight for both young and old. Leprechauns, giants, witches, princesses, castles, and sea monsters all abound in this compendium of the best mythology Britain and Ireland have to offer.

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Created 1 year, 7 months ago.

188 videos

CategoryEducation

GODS - BLOOD - VOLK - NATURE

Südhimmel - Southern Sky
http://southernsky14.simplesite.com/