In the tradition, this unitary awareness is the beginning of the great work. But in Evola’s dark, elitist, and apocalyptic elaboration, this work is a cyclic process that, after ages of decline brought about by egalitarianism, multi-culturalism, and democratic “leveling,” heralds the triumphant return of the golden age. He views history as a cycle of degeneration and regeneration which turns in a series toward its ultimate realization in the re-establishment of a hyper-masculine, solar king which dawns only after violent revolution upsets the status quo. The losers swept up in this upheaval are expendable, and quaint notions like charity, love, and compassion are jettisoned for the profits of a corporate elite. Evola may have attained some degree of genuine insight into the spiritual truth expressed by the Orobouros, as well as to how that essential unity is not obstructed by its infinite manifestations (dharmas) in the field of space and time. Evola studied the Pali cannon of the Hinayana (lesser vehicle) Buddhism, which focuses on self liberation from the cycles of existence (Samsara.) In contrast, the Mahayana (greater vehicle) stressed the cultivation of loving kindness as not only ethical, but the means by which we awaken to the ultimate truth of essential unity even while working to aleviate suffering in the relative world of Samsara.
As long as we have not realized that the mode of being of our mind resides in the union of relative truth and absolute truth—a realization that corresponds to awakening—these two truths are seen as separate instead of being seen in their original unity.