United Europe: The Spiritual
Prerequisite
Julius Evola
The first political step in forging a united Europe would be the
withdrawal of all European governments from the United Nations, a hypocritical
organisation if there ever was.
The ground for a European initiative must be carefully prepared; but the
problems of concrete political tactics fall outside the scope of this essay.
Here we can only point to what we believe must be the form and the spiritual
and doctrinal basis of united Europe.
'Federalist' and 'associative' solutions, economic and military
co-operation— these are all the manifestation of presuppositions about the
organic character of Europe (or the lack of it). The condition of a truly
European entity must be the binding force of an idea and tradition with which
Europe is irrevocably linked. Some argue that the nation state, being not
divinely ordained but the creation of determined groups successfully rising to
a historical challenge, is a model for the merging European nation. According
to this view the spiritual precondition for a united Europe exists in the myth
of a common destiny defended by the 'national revolutionary' groups of Europe.
This view is inadequate. The birth of the European nations was largely the work
of dynasties representing a tradition of loyalty to a particular crown. In any
case, the factors which created the European nations have been the very ones
which have maintained European disunity from the Hundred Years War to the
present day.
Among those who possess a spiritual and traditional understanding of
Europe we can distinguish between those who believe in an Imperium of the kind
referred to above, and those who talk of Europe as a nation. The concept of
nationhood is in my opinion inappropriate. The notion of European unity is
spiritual and supranational. Homeland nation, ethnic group subsist at an
essentially naturalistic 'physical' level. Europe (Europa una) should be
something more than this. The old nationalisms and resentments are only grafted
onto Europe when a particular national domination is imposed by one nation upon
the rest of Europe. The European Imperium will belong to a higher order than
the parts which compose it, and to be European should be conceived as being
something qualitatively different from being Italian, Prussian, Basque,
Finnish, Scottish or Hungarian, something which appeals to a different aspect
of our character. A European nation implies the levelling and cancelling of all
'rival' nations in or beyond Europe.
So far as 'European culture' is concerned it is these days the
stamping-ground of the pragmatic European, the liberal, humanist intellectual.
His 'European culture' is an appendage of 'democracy' and the 'Free World'. In
this sense 'culture' is the stock-in-trade of the so-called 'aristocrat of
thought', in reality the clothing of the parvenu, his badge of success. A
genuine aristocracy of the intellect would not in any case be adequate for the
task in hand; the re-animation of the European will and the sustaining of a
revolutionary elite who could make this a political possibility. What is more,
every time that we try to give the notion of 'European culture' concrete
significance, we seem to run up against innumerable 'interpretations' which
leave us with nothing conclusive at all. Everyone has their own idea about what
European culture is and many Europeans feel reticent or even guilty about
championing it and so the parvenus can speculate to their hearts' content in
the reviews and colour supplements about all the latest developments in this or
that field of art in such a way that 'culture' becomes entirely divorced from
the 'serious world', from what matters. Ironically, much of what the defenders
of culture admire plays a major role in helping to bring about a spiritual
crisis and lack of confidence in European culture.
The 'Westernisation' of the world has meant that this decomposition
extends across the world—thus Europe, from illuminism to communism has become
the breeding ground of the very forces which work to destroy everything which
is specifically European.
We must create a 'unity of fighters'. That is a pre-requisite. To set a
vision of the world and of Europe aside as 'irrelevant' would be to sink into
the morass of political partisan politics, a cynical affair without identity,
without spiritual meaning. A united