>>14702873
>Again : “Immutable in its own nature, Brahman develops only the indefinite possibilities which are contained in itself, by means of the change from potentiality to actuality… and this without its essential permanence being affected thereby, precisely because this change is only relative and this development is a development only when it is considered from the side of the manifestation, outside of which one cannot speak of temporal succession, but only of a perfect simultaneity” (p. 36). The difficulty is the same one : this would work very well if we were able to explain how a point of view different from the absolute’s can exist and coexist with it.
Uhhh.. because of Maya? Hello? duh? I wonder if he even bothered to read Shankara before publishing this in a journal.
>But if this is not possible,
It is
>the succession, the development and the rest cannot be said to be accidental and illusory, but must be regarded as absolutely real. The only refuge from this dilemma would be the creationism as projectio per iatum of the Catholic theologians, that is the divine capacity to detach from itself distinct centres of consciousness, which can then see from outside what It comprises inwardly in an eternal mode. But even leaving aside the logical inconsistency of such a view, the fact is that it is completely unknown to the Indian wisdom.
Evola doesn't offer any explanation whatsoever for his claim that "the succession, the development and the rest cannot be said to be accidental and illusory", so I'm simply going to point out this is wrong and pass on, anyone who has read this far should be able to understand why this can quite easily be the case indeed.
>Guénon multiplies the points of view in order to explain the antinomies, and he does not realise that this is a pseudo-solution, and even a vicious circle, unless he starts from an original dualism, that is, just from the opposite of that which he wants to reach. Transposed to those points of view, the oppositions not only remain, but they become exasperated. When Guénon says (p. 44) that the manifestation cannot be separated from its principle without its being cancelled – hence the profound sense of the Vedânta and Mahâyâna doctrines, that things are at the same time real (in reference to their principle) and illusory (if taken in themselves) – he is right. It is not this separation for which we reproach him, but that of the principle from manifestation.
>From saying that if the world cannot distinguish itself from Brahman, Brahman instead can be distinguished from the world (as its free cause), to saying that “the whole world-wide manifestation is rigorously nothing in comparison with its infinity”, is a beautiful jump, that is, the surreptitious introduction of an extremely questionable concept of infinity itself.
Here in this paragraph Evola simply says "I don't like it" "I reproach him boo hoo" "this is surreptitious" without offering any real critiques