Eros and the Mysteries of Love
 Evola sets out in this book to investigate the metaphysics of sex. He uses the term “metaphysics” in two ways. First, metaphysics means the “first principles” of a thing. Second, metaphysics means the “science that goes beyond the physical” (from the Introduction). Sex in the Modern Era :Evola argues that sexuality in the modern age has become depraved. His primary reference for this conclusion is the state of research on sex. He criticizes biological, sociological, psychological and sexological approaches to understanding sexuality as essentially shallow. Each discipline focuses on only one aspect, a lower aspect, of sexuality. Biologically deterministic arguments about sex -- that sexuality can be explained by the need to reproduce -- come under especially harsh criticism. Evola argues that the need to reproduce is one of the lowest aspects of and is in fact tangential to sexuality. He criticizes sexologists and investigators of sexuality from other disciplines for starting with lower, easier to understand aspects of sexuality (ie: reproduction) and deducing the higher aspects, the first principles, from them. Evola seeks instead to explain sexuality starting from first principles. The Metaphysics of Sex :Evola sets out to deduce the first principles of sexuality. His starting point is Plato’s ‘’Symposium’’ and the myth of the hermaphrodite. A myth in which mankind, in its pure form is a “hermaphroditic” form and was only later divided into two sexes, as the result of a fall. Sexuality, however, is not a “purely” spiritual act. Instead, the sexual act brings the spirit and the body closer together in order to attain unity. Evola, therefore, criticizes theories which overemphasize love and beauty to the extent that the physical side of sexuality is excluded or even found profane. He criticizes the ideal of platonic love in this way. A final myth which Evola explores is that of the birth of Eros to Poros and Penia, which, Evola argues, makes the point that Eros is the product at once of rationality and irrationality, being and emptiness. Thus sex has the ability to make one both (either) full and (or) empty. It is both the unity of man and woman and the driving force behind the never sated impulse to procreate. Transcendental Aspects of Profane Love :Drawing on numerous literary and mythological sources, Evola describes the manifestations of the transcendental state described in Part One in what he calls “Profane” love. Profane love is love (and sex) which does not have transcendency or unity as its object. This obviously includes sex for pleasure, but also sex for love. Evola describes how the language of lovers implicitly includes references to the transcendental. In other ways too, modern manifestations of love show their roots in the divine, transcendental metaphysics of sex. Perhaps the most important of these is the way that lovers use references to death during courtship (as well as coitus). For example, saying “I would die without you” or referring to the orgasm as the “little death.” This language refers back to the contradiction in the myth of Poros and Pennia, in which sex is both life and death and therefore hints at the true nature of eros. Man and Woman :In this section Evola describes the archetypes of absolute man and woman according to his traditional outlook. Man is represented by the sky, godliness, and form. Woman is represented by the earth and the waters, nature, and matter. Perhaps the two most important analogies are those of form and matter. The male principle is active and abstract, and (especially during copulation) gives form to the concrete and passive matter that is woman. Evola goes into considerable detail describing basic characteristics of the absolute male and absolute female that these paradigms encompass and their effects on relations between the sexes. Evola is careful to point out that all men and all women contain aspects of the absolute woman and man. Contrary to modern theory, however, Evola casts this as the failure of individual men and women to embody their divine character and as a result of the fall. Evola further argues that the “true difference between the natures of man and woman in no way implies a difference of worth” -- in other words that which is divine in woman is profane in man and vice versa, but is, in fact, divine in its proper place. Transcendent Sexuality :The second half of the book is devoted to historical examples of the kind of transcendental sexuality Evola describes in the first half. He considers Tantric sexuality, chastity as a means of transforming the sexual drive into higher forms, and pagan orgiastic rites among others. The Table of Contents below provides a good summary of the topics he broaches.