In Guido de Giorgio, we often find the best from Rene Guenon and Julius Evola. Yet, the “personal equation” is qualitatively different. Guenon is cold and logical, the path of the jnani whose goal is the Truth. Evola sometimes writes with a deep passion, but is often wordy; his is the path of action, with the Good as its goal. De Giorgio, on the other hand, seems to speak as a man of conviction, arising from an inner knowing, while avoiding the sentimental and the merely personal. He is a poet and mystic, following the highest path, that of Absolute Beauty.
Guenon and Evola, for all their virtues, are ultimately escapists, Guenon to the “traditional” East and Evola to the long forgotten Ancient Rome. But De Giorgio offers a different way. Unlike Guenon who seems to regard the various Traditions as discrete and independent, Evola and De Giorgio see a continuity in the Traditions of the West, from the Hyperboreans to the Medieval era. Yet Evola wants to stop part way, and even to reverse it, while De Giorgio wants to continue and complete the rectification that Evola described.
Taking Guenon’s claim seriously that Dante’s Divine Comedy is blueprint of the path for initiates, he describes a vision for the reconstitution of Tradition in his La Tradizione Romana, under the aspects of the Divine Cycle, the roles of the castes, the role of the Leader, the spirit of the Roman tradition, and its fulfillment in the Comedy.
In the following passage from Aforismi e Poesie (Archè Milano, 1999), De Giorgio describes the process of Deification, drawing on Traditional notions. From Guenon, we see that “man” is just one of the states of being, but does not exhaust all the states. From Evola, we see the theme of transcending man as such, and the way to know God is to be God. But we suspect, however, that De Giorgio is saying the same thing, not as an abstract theory, but rather from his own interiority. Readers can judge for themselves. De Giorgio text follows:
To lose consciousness of oneself, to become conscious of God. To become conscious of the nothing that I am in order to have consciousness of everything that is God. One does not take a step toward God without this preliminary negative. What I am not, God is.
Man makes himself God in the measure in which he is no longer man, that is, when his transparency, in the absolute sense, is such that God passes through him. This is the deification of man, not human imperfection arrogantly divinized—a haughtiness absolutely outside the place in life that leads to God—but man annulled, abolished, dissipated, so that God alone is because God alone is God and no god is god except God.