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Eros and the Mysteries of Love: The Metaphysics of Sex

4.2  ·  Rating Details ·  185 Ratings  ·  5 Reviews
A comprehensive work on the metaphysical aspects of sexuality. Julius Evola sheds new light on the mystical and spiritual expression of sexual love. This in-depth study explores the sexual rites of sacred traditions, and shows how religion, mysticism, folklore, and mythology all contain erotic forms in which the deep potentialities of human beings are recognized.
Paperback, 336 pages
Published April 1st 1991 by Inner Traditions (first published 1958)
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Alistair
Feb 20, 2014 Alistair rated it it was amazing
One of the greatest thinkers in modern times, often mis-interpreted , but probably rarely understood such is the conditioned prejudice of many of todays so called intellectuals
Alexandra Furnea
Aug 26, 2015 Alexandra Furnea rated it it was amazing
The perfect read for those seeking the metaphysical meaning of love.
Daniele Palmieri
Analisi metafisica di ogni sfaccettatura dell'amore sacro. Non quello meramente platonico, tanto meno quello puramente carnale, bensì l'amore sessuale come mezzo di ascesi a realtà metafisiche superiori.
Uno dei testi più belli di Evola.
Olea
Nov 26, 2015 Olea rated it really liked it  ·  review of another edition
Clar, bogat, captivant.
Johan Dingler
Feb 12, 2015 Johan Dingler rated it really liked it
3.5 tirandole a 4
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Julius Evola, also known as Baron Giulio Cesare Andrea Evola, was an Italian philosopher, esotericist, occultist, author, artist, poet, political activist, soldier and most significantly described as a Radical Traditionalist.
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“Les Tantras, dans cette optique, estiment que le lien du secret, qui s’imposait autrefois pour les doctrines et les pratiques de la « Voie de la Main Gauche » à cause de leur caractère périlleux et de la possibilité d’abus, d’aberrations et de déformations, est périmé.
Le principe fondamental de l’enseignement secret, commun tant aux Tantras hindouistes qu’aux Tantras bouddhiques (ceux-ci définissant essentiellement le Vajrayâna), c’est la nature transformable du poison en remède ou « nectar » ; c’est l’emploi, à des fins de libération, des forces mêmes qui ont conduit ou qui peuvent conduire à la chute et à la perdition. Il est précisément affirmé qu’il faut adopter « le poison comme antidote du poison ». Un autre principe tantrique, c’est que « fruition » et « libération » (ou détachement, renoncement) ne s’excluent pas nécessairement, contrairement à ce que pensent les écoles unilatéralement ascétiques. On se propose comme but de réaliser les deux choses à la fois, donc de pouvoir alimenter la passion et le désir tout en restant libre. Un texte avait précisé qu’il s’agit d’une voie « aussi difficile que le fait de marcher sur le fil de l’épée ou de tenir en bride un tigre ».
(…)
De toute façon, à ceux qui penseraient que le tantrisme offre un commode alibi spirituel pour s’abandonner à ses instincts et à ses sens, il faudrait rappeler que tous ces courants supposent une consécration et une initiation préliminaires, le rattachement à une communauté ou chaîne (kula) d’où tirer une force protectrice, dans tous les cas une ascèse sui generis, une disciple énergique de maîtrise de soi chez celui qui entend se livre aux pratiques dont nous allons parler."
"Métaphysique du sexe", pp. 303-304”
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