Julius Evola pronunciation: Giul Giulio io Cesar Cesaree Andre Andrea a Evola Evola (Italian pronunciation: [1] [ˈɛːvola];; 19 May 1898 – 11 June 1974), better known [ˈɛːvola] as Julius Julius Evola Evola (/ˈdʒul /ˈdʒuljəs jəs ɛˈvoʊlə/ ɛˈvoʊlə/)), was an Italian philosopher,, painte philosopher painter, r, and and esotericist. esotericist. Evol Evolaa rega regard rded ed his pers perspec pecti tive vess and spiri spiritua tuall value valuess as aristocratic, aristocratic, masculine,, traditionalist masculine traditionalist,, heroic and defiantl defiantly y reactionary reactionary..
honorific and local title of reverential politesse, "Baron " Baron". ". Whether extrinsically of “legal-official” titular peerage, literall literally y “baronia “baronial”, l”, the status of Evola Evola and his ancesancestry is not currently known; in any event, the family was culturally ultra-aristocratic and old-guard Catholic, and this constit constituted uted the formation ormation of his earlies earliestt personal personal-ity (Evola himself would dismiss the matter as irrelevant Evola believed that mankind is living in the Kali Yuga , following following his hyper-metaphysi hyper-metaphysical cal world-view). world-view). During a Dark Age of unleashed materialistic appetites, spirihis youth, he studied studied engineering and engineering and received excellent tual oblivio oblivion n and dissoluti dissolution. on. To counter counter this and call grades, but did not complete his studies because he “did in a primordial primordial rebirth rebirth,, Evola Evola present presented ed his his worl world d of not want to be a bourgeois a bourgeois". ". In his teenage years he imTradition.. The core trilogy Tradition trilogy of Evola’s Evola’s works works are genergenermersed himself in painting, which he considered to be ally regarded as Revolt Against the Modern World , Men one of his natural talents, and literature including Oscar including Oscar Among the Rui Ruins ns , and and Ride Ride the Tige Tiger r . Acco Accord rdin ing g to Wilde and Gabriele and Gabriele d'Annunzio, d'Annunzio, and served as his first one scholar, “Evola’s thought can be considered one of introduction to philosophers such as Nietzsche as Nietzsche and and Otto the most radicall radically y and consiste consistentl ntly y antiegali antiegalitaria tarian, n, anWeininger.. He served during World Weininger during World War I as I as an artillery an artillery tiliberal, antidemocratic, and antipopular systems in the officer on officer on the Asiago the Asiago plateau. plateau. After After the war, war, attracted attracted twentieth twentieth century.”[2] Much of Evola’s theories and writto the avant-garde the avant-garde,, Evola briefly associated with Filippo with Filippo ings is centered on Evola’s own idiosyncratic idiosyncratic spiritualism spiritualism Marinetti's Marinetti 's Futurist Futurist movement, movement, but became a prominent and mysticism and mysticism—the —the inner life. life. The philosophy philosophy covered covered representativ representativee of Dadaism of Dadaism in in Italy through his painting, themes themes such such as Hermeticism, Hermeticism, the the metaphysics of war poetry, and collaboration on the shortly published jourand of sex of sex,, Tantra Tantra,, Buddhism, Buddhism, Taoism Taoism,, mountainee mountaineering ring,, nal, Revue Bleu . In 1922, after concl concluding uding that that avantavantthe Holy the Holy Grail, Grail, the essence and history of civilisations civilisations,, garde art was becoming commercialized and stiffened stiffened decadence,, and various philosophic and religious Tradidecadence into into acade academi micc conve conventi ntion, on, he reduce reduced d his focus ocus on artist artistic ic tions dealing with both the Classics the Classics and and the Orient the Orient.. expression such as painting and poetry. [6] Evo Evola’s la’s work was influe nfluen ntia tial on fascists and [3][4] neofascists,, neofascists thou though gh he was was neve neverr a memb member er of the Italian National National Fascis Fascistt Party Party or the Italian Social 1.2 Ent Entry ry int into o esoteri esotericis cism m Republic and declare declared d himself himself an anti-fasci anti-fascist. st.[5] He regarded his position as that of a sympathetic right-wing sympathetic right-wing Arou Around nd 1920 1920,, his his inte intere rest stss led led him him into into spiritual, spiritual, intellectual, saw potential in the movement and wished transcendental transcendental,, and “supra-ra “supra-ration tional” al” studies. studies. He began to reform its errors, to a position in line with his own reading various esoteric texts texts and graduall gradually y delved delved deeper deeper views. views. One of his successes successes was was in regard regard to the racial into into the occul occult, t, alchemy alchemy,, magic magic,, and and Oriental studies, studies, parlaws;; his advocac laws advocacy y of a spiritu spiritual al consid considerat eration ion of race ticularly Tibetan ticularly Tibetan Lamaism and Lamaism and Vajrayanist tantric yoga. yoga. won won out out in the the deba debate te in Ital Italy, y, rath rather er than than a sole solelly He had had also also used used hallucinogenic hallucinogenic drugs to experience experience biological biologi cal reductio reductionism nism concept concept popular popular in Germany Germany.. altered states of consciousness during during this period, period, but Since World War II many Radical many Radical Traditionalist, Traditionalist, New later came to criticize such drugs in Ride the Tiger , as he Right,, Conserva Right Conservative tive Revo Revolutionary lutionary,, fascis ascist, t, and and Third did not consider consider stimulation as a means to transcend t ranscendence. ence. Positionist groups have taken inspiration from him, as well well as several several apolitical apolitical occultists, occultists, such such as Thomas In 1927, along with other Italian esotericists, he founded the Gruppo di Ur (the Ur (the Ur Grou Group). p). The group’s group’s aim was Karlsson and Karlsson and Massimo Massimo Scaligero. Scaligero. to provide a “soul” to the burgeoning Fascist movement of the time through the revival of an ancient Roman Paganism..[7] Paganism
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1.1
Bio Bi ogra graphy phy
1.3
Early Early year yearss
Giuli Giulio o Cesar Cesaree Andre Andreaa Evola Evola was born born in Rome Rome to a Sicilian family Sicilian family of aristocratic cultural ethos corresponding, in unknown degree of “nobiliary legitimacy”, to the
Relati Relations onship hip with Fascis Fascism m
Evola never joined Mussolini’s National Mussolini’s National Fascist Party; Party; he considered considered himself an anti-fascist, anti-fascist, and catalogued fascist fascist squadristi as peasants.[5] Mussolini considered considered Evola one 1
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of the “hysterical fanatics” who could serve the fascist interests. [5] According According to Daniel McCarthy: Evola was one of a number of right-wing right-wing intellectuals who opposed Benito Mussolini's Mussolini's Lateran Accords with the Roman Cath Catholi olicc Chur Church ch and reject rejected ed the Fascis Fascistt party’s nationalism party’s nationalism and and its focus on mass on mass movement mob movement mob politics; politics; he hoped to influence influence the regime toward his own variation on fascist racial theories and his “Tradionalist” philosophy. philosophy. Early in 1930, Evola launched launched La Torre [The ], a bi-week bi-weekly ly review, review, to voice voice his conservativeTower ], revolutionary ideas and ideas and denounce the demagogic the demagogic tenden tendencies of official fascism; fascism; government government censors suppressed suppressed the journal and engaged in character in character assassination against assassination against its staff (for a time, Evola retained a bodyguard of likeminded radical fascists) until it died out in June of that year. From 1934 to 1943, he edited the cultural page of Roberto Farinacc Farinaccii's journal Regime Fascista [ The Fascist Regime].
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BIOG BIOGRAP RAPHY HY
his life.[11]
1.4
Post-W Post-Worl orld d War II
After World War II, Evola continued his work in esotericis tericism. m. He wrote a number of books and articles articles on sexual magic and magic and various other esoteric studies, including The Yoga Yoga of Po Power: wer: Ta Tantra ntra,, Shakti Shakti,, and the Secr Secret et (1949), Way Wa y Eros and the Mysteries of Love: The Meta physics of Sex (1958), Med Meditati itations ons on the Pea Peaks: ks: Mounta Mountain in Climbing as Metaphor for the Spiritual Quest (1974), The Path Pa th of Enl Enligh ighten tenmen mentt Ac Accor cordin dingg to the Mit Mithr hraic aic My Myste steri ries es (1977). He also wrote his two explicitly explicitly political books Men Among the Ruins: Post-War Reflections of a Radical Traditionalist (1953), (1953), Ride the Tiger: A Survival Manual for the Aristocrats of the Soul (1961), (1961), and his autobiograMussolini read Evola’s Synthesis of the Doctrine of Race phy The Path of Cinnabar (1963). (1963). (Sintesi di Dottrina della Razza ) in August 1941, and met with Evola to offer him his praise. Evola later recounted In the post-war years, Evola’s writings were held in high the neo-fascist movement movement in Italy, that Mussolini had found in his work a uniquely Roman esteem by members of the neo-fascist and an d beca be caus use e of this th is, , he was wa s put pu t on tria tr ial l from rom June June thro throug ugh h form of fascist racism fascist racism distinct distinct from that found in Nazi in Nazi Germany.. With Mussoli Germany Mussolini’s ni’s backing, backing, Evola Evola launched launched November 1951 on the charge of attempting to revive Italy.. He was was acqu acquit itted ted becaus becausee he coul could d prove prove the minor-journal Sangue e Spirito [Blood and Spirit ]. ]. Fascism in Italy While not always in agreement with German racial the- that he was never a member of the Fascist party, and that evidence evidence to prove prove that orists, Evola traveled to Germany in February 1942 and all accusations were made without [12] his writings glorified Fascism. , Evola’s Ride the Tiger obtained support for German collaboration on Sangue e last major work, which saw him examining dissolution Spirito from leading Nazi race theorists.[9] and subversion in a world in which God which God was dead, dead, saw Evola consistently consistently and publicly criticized criticized Fascism, Fascism, but him rejecting the possibility of any political/collective rehas often been wrongly accused of being a Fascist him- vival of Tradition due to his belief that the modern world self or a Fascist supporter, because he critiqued Fascism had fallen too far into the Kali the Kali Yuga for Yuga for any such thing from from the right rather rather than from the left. left. When When World to be possibl possible. e. Instead Instead of this and rather rather than advocatadvocatWar II broke II broke out, he volunteered for military service in ing a return to religion as Rene as Rene Guenon had, Guenon had, he crafted order to fight the Communists the Communists on on the Russian the Russian front; front; he what he considered an apolitical manual for surviving and was rejected because he had too many detractors in the ultimate ultimately ly transcendi transcending ng the Kali Yuga. Yuga. This idea idea was bureaucracy.[10] Italian Fascism went into decline when, summed up in the title of the book, the Tantric metaphor during the midst of the war in 1943, Mussolini was de- of “Riding the Tiger” which in general practice, consisted posed and imprisoned. Evola, although not a member of of turning things that were considered inhibitory to spirthe Fascist the Fascist Party, Party, and despite his apparent problems with itual progress by mainstream Brahmanical mainstream Brahmanical society society — for the Fascist regime, was one of the first people to greet example, meat, alcohol, and in very rare circumstances, Mussolini when the latter was broken out of prison by sex — were all employed by Tantric practitioners into a Otto Skorzen Skorzeny y in 1943. means of spiritual transcendence. transcendence. The process that Evola described involved potentially making use of everything After the After the Italian surrender to the Allies on Allies on 8 September 1943, Evola moved to Germany to Germany,, where he spent the re- from modern music, hallucinogenic drugs, relationships mainder of World War II, also working as a researcher with the opposite sex, and even substituting the atmosphere of an urban existence existence for the Theophany the Theophany that that Traon Freemasonry on Freemasonry for for the SS Ahnenerbe in in Vienna. Vienna. The sphere [13] ditionalists had identified in virgin nature. research on Freemasonry resulted in a document titled “Freimaurerei: “Freimaurerei: Geschichte Geschichte und Mythos” [Freemasonry: History and Myth], published by the Ahnenerbe in limited copies with his name as editor-in-chief. It was Evola’s custom to walk around the city during bombing bom bing raid raidss in order order to better better 'pond 'ponder er his desti destiny ny'. '. Dur Dur-ing one such raid, in March or April 1945, a shell shell frag fragment damaged his spinal his spinal cord and cord and he became paralyzed from the waist down, remaining so for the remainder of
1.5 1.5
Dea Death
Evola died unmarried, without children, children, on 11 June 1974 in Rome. Rome. His ashe ashess were depos deposite ited d in a hole hole cut in a glacier on glacier on Mt. Mt. Rosa. Rosa.
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Views Views on Christia Christianity nity
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Phi Philoso losoph phy y
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ences from the South.
In the Golden the Golden Age existed Age existed in the dominating elites, the Friedrich Friedric h Nietzsch Nietzschee heavily heavily affecte affected d Evola’s Evola’s thought. thought. “Divine “Divine Kings”, Kings”, a conver convergen gence ce of the two powers, powers, namely namely Howev However, er, Evola Evola critici criticized zed Nietzsc Nietzsche he for for lacking lacking the the spiritual principle principle and the royal principle. From the “transcendent “transcendent element” in his philosophy, thus ultimately ultimately Aryo-H Aryo-Hin indu du tradit traditio ion, n, he sees sees the human type type of the leading leading to the latter’s latter’s mental collapse collapse in 1889. A referrefer- Rajarshi Rajarshi as as an embodiment of the Golden Age ideal and ence point is needed according to Evola, and this point quotes the Brihadaranyak Brihadaranyakaa Upanishad (1.4.11): (1.4.11): “This “This cannot be reached with senses or logic but with transcen- is why nothing is greater than the warrior nobility; the dental experiences achieved through symbolism of the priests themselves venerate the warrior when the conheroic element in Man.[14] secration of the king occurs.” Evola argues that in the Hindu tradition are plenty of instances of kings who already possess or eventually achieve a spiritual knowledge greater than that possessed by the later-times degener2.1 Tradi Traditi tion on ated brahmana ated brahmana.. This is the case, case, for instan instance, ce, of King of King Jaivala,, whose whose knowl knowled edge ge was was not impart imparted ed by any any pries priest, t, Evola’s Evola’s systema systematic tic and detailed detailed refere reference ncess to ancient ancient Jaivala rather rese reserv rved ed to the warrior warrior caste caste;; also, also, in BriBriand modern texts make it difficult to speak about influ- but rather King Janaka teaches teaches the ences, ences, though though affinitie affinitiess could could exist exist between between Evola Evola and hadaranyaka Upanishad (4.3.1) King Janaka brahmana Yajnavalkya brahmana Yajnavalkya the the doctrine of the transcendent Plato,, Oswald Spengler, Plato Spengler, Houston Stewart Chamberlain, Chamberlain, Arthur de Gobineau, Gobineau, Friedrich Nietzsche, Nietzsche , Meister Eck- Self. Evola explains that, according to tradition, the prihanded down, down, startin starting g from Ikshvaku Ikshvaku,, hart,, Homer hart Homer,, Jacob Boehme, Boehme, René Guénon and Guénon and several mordial gnosis was handed [17] succession; the same Sun Dyna Dynasty sty (suryaCatholic thinkers Catholic thinkers like Juan like Juan Donoso Cortés and Cortés and Joseph Joseph de in regal succession; [18] vamsa ) was connected with blue-eyed blue-eyed, , fair-skinned Maistre.. The Italian philosopher of history Maistre history Giambattista Buddha's aristocratic Aryan family (Sutta (Sutta NiVico provid provided ed Evola Evola with the concep concepts ts of primordi primordial al Gautama Buddha's pata,, 3). In the the laws laws of the the seco second nd or Silv Silver er Age, Age, the the Laws heroic law, heroic law, “natural heroic rights”, and the meaning of pata Manu, the text states “rulers do not prosper without the Indo-European the Indo-European Latin term Latin term vir as indicative of “wis- of Manu, dom, priesthood and kingship.” Crucial to Evola’s formu- priests and priests do not thrive without rulers” and that lation of the idea of “solar masculinity” versus "chthonic "chthonic “the priest is said to be the root of the law, and the ruler masculinity” and and matriarchal regression matriarchal regression was the maver- is the peak” (11.321-2;11.83-4). ick 19th century Swiss scholar Johann Jakob Bachofen. Bachofen. Other prominent, philosophically foundational influences Views ws on Christi Christiani anity ty for Evola include the ancient Aryo-Hindu scripture that 2.2 Vie teaches teaches the concep conceptt of “detach “detached ed violenc violence”, e”, the Bhagavad to Christianity,, Evola distinguished between Gita, and and the Aryan kshatri kshatriya ya sage Siddarth Siddarthaa Gotama, Gotama, the In reference to Christianity 1) the mystical the mystical character of character of primitive primitive Christianity and Christianity and its historical Buddha historical Buddha..[15] later later socia sociall histor history y on the one one hand, hand, and 2) the primor primordi dialalLike Guénon, he believed that mankind is living in the Hyperborean Hyperborean elements elements and the decadent Judaic decadent Judaic elements Kali Yuga of Yuga of the Hindu the Hindu tradition, tradition, the Dark Age of unon the other. In Revolt Against the Modern World , he asleashed, materialistic appetites. The Kali Yuga is the last serts “in the symbolism of Christ are traces of a mysteric of four ages, which form a cycle from the Satya Yuga or Yuga or pattern”:p:281 and “Jesus’ saying in Matthew in Matthew (11:12) (11:12) conGolden Age through Age through the Kali Yuga or the Hesiodic the Hesiodic Iron cerning the violence suffered by the kingdom of Heaven Age.. Evola argued that both Italian fascism and National Age and National and the revi reviva vall of the Davidic sayin saying: g: 'You 'You are gods’ gods’ (John Socialism held Socialism held hope for a reconstitution of the primordial 10:34), belong to elements that exercised virtually no in“celestial race.”[16] fluence on the main pathos of early Christianity” (Revolt , :p:284 For Evola, the word Tradition had a meaning very sim). Evola Evola states “the “the Christian Christian legend legend of the three the three ilar ilar to that of Tru Truth. th. The doctri doctrine ne of the four four ages, ages, a magi magi is is an attempt to claim for Christianity a traditional broad characterization of the attributes of Tradition and character in the superior sense I give to the term.”[19] their manifestations in traditional societies makes up the In the same work, Evola argues “the Jewish notion of first half of Evola’s major work Revolt Against the Mod- a Messiah Messiah and and the Christian notion of God’s of God’s Kingdom, Kingdom, ern World . In Revolt , he expounds according to the an- which which many people belie believe ve to have have greatly greatly influenc influenced ed cient cient texts texts that that there there is not one tradi traditio tion, n, but two: two: an olde olderr the medieval medieval imperial imperial myth, are nothing but an echo echo and degen degener erate ate tradi traditio tion n that that is feminine feminine,, matriarchal matriarchal,, unun- of the ancient and pre-Christian Aryo-Iranian Aryo-Iranian concept” heroic, associated with the telluric negroid racial rem- of the the Saoshyant as “lord of a future, triumphal kingnants of Lemuria Lemuria;; and a high higher er one that is is masculine, masculine, dom of the God the God of Light" Light" and “slayer of the Ahrimanic the Ahrimanic heroic,, "Uranian heroic Uranian"" and purely Aryo-Hyperborean in its dark forces”.[20] Evola recalls the mysterious figure of t he origin. origin. The latter latter one later gave gave rise to an ambiguous ambiguous priest-king Melchizedek priest-king Melchizedek as a primary point of juncture Western--Atlantic tradition, which combined aspects of with the primordial sacral-royal Tradition of the origins. Western both through the historical historical Hyperborean migrations Hyperborean migrations and Abraham receives an almost feudal spiritual spiritual investiture their degenerating assimilation of exotic spiritual influ- from Melchizedek in the biblical episode of Genesis 14, 14,
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giving the mysterious mysterious priest-king tithes priest-king tithes,, thus symbolizing symbolizing the Abrahamic tradition’s implicit dependency (cf. St. Paul:: “It is beyond dispute that the inferior is blessed by Paul the superior”, superior”, Hebrews Hebrews 7:1-3). 7:1-3). Evola often notes the role of the “regal religion according to Melchizedek” in the Ghibelline ideology Ghibelline ideology (the medieval Italian faction supporting the Holy the Holy Roman Emperor against Emperor against the papacy the papacy). ). Evola finds the testimony of Eginhard Eginhard significant, significant, who states that after Charlemagne after Charlemagne was was consecrated and hailed with the formula, “Long life and victory to Charles the Great, crowned by God, great and peaceful emperor of the Romans!" the pope “prostrated himself (adoravit ) before Charles, according to the ritual established at the time of the ancient emperors.” Evola emphasizes how the Holy the Holy Roman Roma n Empe Emperor ror Sigi Sigismu smund nd (1368–1437 (1368–1437), ), founder founder of the militant-Catholic chivalric Order chivalric Order of the Dragon, Dragon, continuing a long tradition of Christian-Roman and Byzantine and Byzantine imperial dominance in religious matters, summoned the Council of Constance in Constance in 1413, to be held 1414-18 in order to purify the clergy from schisms and anarchy.[21] The Ghibelline conspiracy conspiracy being the overwhelming overwhelming of the Vatican the Vatican's 's spiritual authority with the secular power of the city state. state. The intern internec ecine ine warf warfare are led to an apocalyptic interpretation by Russian by Russian Symbolists of Symbolists of Nietzsche’s appropriations.[22] The classical Traditional Traditional polity is structured according to a strict hierarchy of sociopolitical functions, sociopolitical functions, where the lower functions are concerned with mere matter and organic vitality and the ascending functions progressively ruled by spirit. This order, in which powers of spirit correlate to societal status, Evola finds crystallized in the Indian caste system, system, the Republic of Plato, Plato, ancient Iranian society, society, and the medieval medieval hierarc hierarchical hical class divisions between sions between peasants peasants,, burghers burghers,, nobility nobility and and the clergy the clergy and military religious orders. orders. The invo involut lutio ion n through through the cycle of the ages was mirrored in the law of the regressio gression n of the castes, castes, from from the primal primal “heaven “heaven-born -born”” kings kings to the deconse deconsecrat crated ed slavis slavish h usurpers usurpers and raceraceless less pariahs pariahs of the pres present ent.. Evola Evola saw the the Ghibelline dynasty of Hohenstauffen of Hohenstauffen emperors emperors (1152–1271) as the Germanic champi champion on of the primordi primordial al “sacred “sacred regalregality” in a renewed Holy Roman Empire. Empire. Once Once the the sosolar, golden, sacred regality of the mythical first age fell, power devolved upon a lunar, silver, feminized priestly caste before an unconsecrated warrior nobility struggled again against st it, announ announci cing ng the Bronze Bronze Age. Age. Then Then power power shifts shifts to the mercantile mercantile caste, represe represented nted by the Italian comune ian comune,, Freemasonry Freemasonry,, the Jewish financial oligarchy of the the Renaissance, Renaissance, and New World American JudeoProtestant plutocracy Protestant plutocracy.. By the beginning of the twentieth century, century, organize organized d labour labour and Marxist and Marxist--Trotskyite subverters sought to transfer power to the last caste of slaves or sudras or sudras,, or the consumer-pariah, reducing all values to matter, machines, machines, dysgenic egalitarianism and egalitarianism and the reign of abstract quantity.
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PHILO PHILOSOP SOPHY HY
Paths Paths to enligh enlighten tenmen mentt
The path to enlightenment is the chief subject of a number of Evola’s works. First and foremost is the Buddhist ascesis as he rediscovered rediscovered it following following over over two thousand years of obstruction of the Buddha’s teachings (The Doctrine of Awakening: The Attainment of Self-Mastery Self-Mastery According to the Earliest Buddhist Texts ). ). He tries tries to show show the ways that allow a man to survive spiritually intact in the modern age of obscuration and to achieve suprahuman liberation or transcendence transcendence.. Evola based his interpretation of Buddhism on the original Pali original Pali Canon, Canon, rejected western interpretations of Buddhism as a humanitarian religion of compassion compassion for all beings, held reincarnation as a false false tenet not found found in the t he original Pali Canon and saw the Mahayana tradition as heterodox along with certain aspects of Theravada. Theravada.[23] Even in his book Meditat Meditations ions on the Peaks: Moun Mountain tain Climbing as Metaphor for the Spiritual Quest Evola discussed mountainee mountaineering ring as as a possible approach or support on the way of initiatic ascesis in which heroic action is combin combined ed with specia specialize lized d knowle knowledge dge and training training culmiculminating nating in an initia initiatio tion n — the clim climbi bing ng of the mount mountain ain.. In this way, and not as a sport or a recreation, mountaineering can be a “spiritual quest,” as the subtitle of the book suggests.
2.4
Ascesis Ascesis and ini initia tiatio tion n
According According to Julius Evola, tradition in its purest form encompassed asceticism, which he described in The Doctrine of Awakening: The Attainment of Self-Mastery Self-Mastery According to the Earliest Buddhist Texts as a discipline. He describes two basic and complementary types of asceticism — that of action and that of contemplation of contemplation.. The asceticism ceticism of action is personified by the warrior while that of contemplation by the pure ascetic; he described Buddhism dhism as the high highes estt form of the asceti ascetici cism sm of conte contempl mplaation, tion, a form very very suit suitab able le for the warri warrior or in his prepar preparati ation on for inner and outer warfare.
2.5
Metaph Metaphysi ysics cs of war
In his Metaphysics of War , Evola describes how adapting the language of war can be a means through which the warrior can be called to a higher form of spiritual existen existence. ce. Towar Towards ds this aim he adopts adopts the language language of greater and lesser jihad lesser jihad,, explaining how the greater jihad of spiritual struggle can help one transform oneself and create a metaphysical metaphysical basis for opposing opposing modernity. He also explains how the use of spiritual language in warfare warfare is metaphysically appropriate. Evola rejected rejected pacifism as it, according to the theory, was materialistic and made people comfortable and weak in their existence, while war breaks the routine of “comfortable life” and offers a transfiguring knowledge of life:
2.7 2.7
Polit olitic ics s
“lif “life acco accordi rding ng to death death”. ”. Evola Evola writesthat writesthat war war alwa always ys has an anti-materialist value, value, a spiritual value. In his works Evola calls for the “reawakening of heroic ideals” and spiritualism spiritualism through t hrough war.
2.6
Metaph Metaphysi ysics cs of sex
In The Yoga of Power: Tantra, Shakti, and the Secret Way and also Eros and the Mysteries of Love: The Metaphysics of Sex , Evola described the practice of sexual magic as an asceticism of action that allows one to achieve transcendent states through physical action, primarily sex. To explain the metaphysics of sex, Evola cites the original meaning of the word “orgy” as “the state of inspired exaltation that began the initiatory process in the ancient Greek mysteries. mysteries. But when this exaltation of eros, itself akin to other experiences of a supersensual nature, becomes individualized individualized as a longing that is only carnal, then it deteriorates and ends finally in the form constituted by mere “pleasure, or venereal venereal lust”.[24] In his sexual sexual philosop philosophy, hy, Evola Evola follo followed wed the esoteric esoteric Hindu and Buddhist schools in the teaching of retention of semen as a means of ontological energization and ultimate self-mastery. "Virya "Virya,, or spiritual manhood, if lost or wasted results in death and if withheld and conserved leads to life”.[25] Evola considered Traditional chastity as signifying “control, limit, anti-titanic purity, overcoming of pride, and immaterial unshakability, rather than a moralistic moralistic and sexuophobic sexuophobic concept”.[26]
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on him, and in dossier document AR-126 described him as a “reac “reacti tiona onary ry Roman, Roman,”” with with a secre secrett goal goal of “an insurrection of the old aristocracy against the modern world,” and recommended that the SS “stop his effectiveness in Germany” and provide no support to him. [33] When he met with "esoteric " esoteric Hitlerist" Hitlerist" Miguel Serrano, Serrano, Evola denied that he was a fascist or Hitlerist, but rather saw saw Metternich as a conservati conservative ve ideal. ideal. Serrano Serrano himself was critical of Evola and saw him as an “old-style traditionalist.”[34] Evola’s first published published political work was was an antianti-ffasci ascist st piec piecee in 1925 1925,, and and hewrote hewrote a seco second nd in [35] 1928. Evola called Italy’s fascist movement a “laughable revolution,” based on empty sentiment and materialisti rialisticc concer concerns. ns. He opposed the futurism the futurism that that Italian fascism was aligned with, along with the “plebeian” nature of the movement.[36] In Revolt Against the Modern World , Evola clearly cites Monarchism as his preferred form of government, given that a Monarch would hold spiritual principles above the State and enforce a hierarchy of warriors, priests, merchants and scholars which he viewed viewed as universal universal in traditional societies. societies. Although he never never formally formally aligned himself with such school, one can see strong similarities between Evola’s thought and the Conservative Revolutionary movement in movement in Germany, such as a traditionalist traditionalist worldview worldview rejecting rejecting a purely purely biological biological concept of race and the 'self'.
Evola Evola held held that politic politics, s, like like everyth everything ing else else in life, life, should should look upward and beyond the self the self.. The The main argum argument ent against modern “demagogic” politics is its materialistic focus and mentality, stemming from an inverted order of castes. Accordingly, Accordingly, in modernity, modernity, due to what he calls Evola considered sex “the greatest magical force in nathe regression of the castes , the once-preeminent warrior ture”, which through the magnetic polarity and complecaste (crystallized in the medieval military religious ormentary nature of the two sexes brings about the possiders and ders and ethical chivalry ethical chivalry and and its warrior its warrior code) code) has been bility bility of erotic erotic transcen transcenden dence. ce. But, according according to Evola Evola downgraded into the figures of the mere democratic solhomosexuality...forms a complex problem from the point dier and mercenary, who are servants of the artificial, of view of the t he metaphysics. metaphysics.[27] soulless needs of the now-dominant mercantile and inEvola scorned modern modern pornography for pornography for being a “scanty dustrial interests. interests. As Evola states, “Opposite “Opposite to the 'solsource” source” of erotic erotic experie experience, nce, denounc denouncing ing it as “dreadfu “dreadfully lly dier' was the type of the warrior and the member of the squalid not only in the facts and scenes described, but in feudal aristocracy; aristocracy; the caste to which this type belonged [28] its essence”. was the central nucleus in a corresponding social organization nization.. This caste caste was not at the service service of the bourgeois class but rather ruled over it, since the class that was protected depended on those who had the right to 2.7 2.7 Polit olitic icss bear arms". arms".[37] There There are contr contradi adicto ctory ry view viewss among among scho scholar larss as to On the meaning of his anti-'bourgeoisie' stance, Evola Evola Evola’s ’s politi politica call categ categori oriza zatio tion n and his possi possibl blee re- stated: lations lationship hip with fascism and neofascism. neofascism. He has [29] been described as a “fascist intellectual,” a “radical We are “anti-bourgeois” not in the descending sense of [30] traditionalist,” “antiegalitarian, antiliberal, antidemo- subversive collectivists but in the sense of opposing the cratic, and antipopular,”[31] and as having been “the lead- dominance of the lower manifestations of the modern spirit: effeminate effeminate materialism, materialism, commercialcommercialing philosopher philosopher of Europe’s neofascist neofascist movement.” movement.”[31] bourgeois spirit: ism, gangsterism, gangsterism, etc.). etc.). The bourgeois bourgeois tendenc tendency y has its Gregor writes that, “Evola opposed literally every fea- ism, [32] inevitable role in society, but must not be absolutized; ture of Fascism.” A key difference between Evola’s Traditionalism and Italian Fascism is Evola’s rejection rather, the bourgeoisie must be purified, contained, its given their space but subordinated subordinated to superior superior valof of nationalism, nationalism, which he viewed as a conception of the values given anti-bourgeois because the bourgeois type, modern West and not of a Traditional hierarchical so- ues. We are anti-bourgeois while ranking above the proletarian, yet stands inferior cial arrangement. Heinrich Himmler's Himmler's SS SS kept kept a dossier
6
2
to the soldierly-hero soldierly-heroic ic and spiritual-priestly spiritual-priestly orders. The bourgeois type, compared to the sacral-warrior, only represents a lesser degree of progressive manhood. [38] Evola Evola attempted attempted to influenc influencee Italy’s Italy’s fascist ascist moveme movement nt in the conservative conservative-revo -revolutionary lutionary direction he believed believed it should go — the direction of radical Traditionalism; i.e. away away from from the esoteric esoteric modern Christian modern Christian Church, Church, the bourgeoisie, bourgeoisie, and the the masses. masses. His effort effortss to influinfluence the regime were a failure, and he believed that by not following his advice, Mussolini’s party failed to fulfill its function. function. He would maintain the view view that a revolutionary movement, similar to Fascism but in harmony with “esoteric-tradition”, was necessary for the return to a higher form of civilization.[39] In the decade immediately following the war, Evola wrote two books which fall loosely loosely into the categories “asceticism “asceticism of action” and “asceticism of contemplation” in their prescriptions for political action.
PHILO PHILOSOP SOPHY HY
zation that is held together by the principles of 'loyalty' and 'honor,' must form the basis of the new state.” As mentioned, Evola held the SS, which Himmler strove to design according to the model of the Teutonic the Teutonic Order, Order, to be this elite. The castles of the SS Order, with their 'initiations,' the emphasis on transcending the purely human element, the prerequisite of physical valour, as well as the ethical requirements – loyalty, discipline, defiance of death, willingness to sacrifice, sacrifice, unselfishness – strengthened Evola in his conviction. He also was of the opinion that the ethics of the SS were borrowed from the Jesuits.[40]
2.9 2.9
Race
A number of Evola’s articles and books deal explicitly with the subject of race. In February 1939, the Race OfIn Men Among the Ruins , Evola described a traditionalist fice in Italy had a nationalist, “Mediterranean” change of attitude — possibly possibly leading to a reactionary revolution revolution — personne personnel. l. The new Preside President nt of High High Council Council of Delike what he had hoped Fascism could have been with the mography and Race, Giacomo Acerbo, replaced a nutriright leaders. leaders. This attitude is a sort of asceticism asceticism of action professor. The political rise of Alberto Luchini, and tion tion calli calling ng for politi political cal actio action n to ref reform curre current nt socie society ty in the institutionalized racists from May 1941, coincided coincided a conservative-revolutionary / radical Traditional direcwith Evola’s school of thought.[41] The convergence of tion. But he also felt that the acceleration acceleration of modernity the esoteric and metaphysica metaphysicall theories in Italy marked an following World following World War II's II's outcome and thus, the eliminaeffective adoption of more Nordic radicalism in Blood tion of any truly opposing forces, made any such revoluand Spirit.[42] tion rather impossible, impossible, unless the 'unforeseeabl 'unforeseeable' e' imposes A.J. Gregor comments: comments: “In the [German [German translation translation of a radical change of circumstances. Imperialismo pagano ], Evola considered principled antiIn Ride the Tiger , he prescribed a so-to-speak apolitical Semitism one of the essentials of a salvific 'racial rebirth' asceticism of contemplation in which a man is advised to in the modern world. Not only did Evola make a point of act in the modern world, while remaining intellectually identifying Karl identifying Karl Marx, Marx, one of the architects of the modand spiritually detached from and above it. He had come ern world of materialism, inferiority, pretended equalto hold this view after coming to the conclusion that, in ity, and cultural decay, as a Jew--but he spoke of a Jewhis view, the modern world was so decadent that a reish capitalistic yoke that obstructed every effort at racial turn to a “traditional” civilization civilization was impossible. impossible. Evola regeneration” [43] In Revolt Against the Modern World , he argued that in order to surviv survivee in the modern world world an ensaid that he considered himself himself to be a critic of the “racist lightened or “differentiated man” should “ride the tiger”. world wor ldvie view” w” by which he meant meant the theories theories of mainmainAs a man, by holding onto the tiger’s back, may survive stream stream Nazis Nazis and others others of his contempo contemporari raries. es. Howev However, er, the confrontation once the animal ends exhausted, so too he wrote an introduction to an Italian an Italian language version language version of might a man, by letting the world take him on its inexThe Protocols of the Elders of Zion , that alleges a Jewish orable path, be able to turn the destructive forces around conspiracy to conspiracy to run the world through control of the media him into a kind of inner liberation. and finance, and replace the traditional social order with one based on mass manipulation.
2.8
Schutzs Schutzstaff taffel el
Evola was indifferent as to whether the document was authentic thentic or not. He classifie classified d it as a 'myth ' myth'. '. “Myth” “Myth” here here does not have its contemporary connotation of a 'falsehood'. In Fascist parlance, myths were were stories that, properly cultivated, were productive of a reality that an elite desired desired,, such such as the mobilisati mobilisation on of the masses.[44] In 1937, a year after the publication of Giovanni of Giovanni Preziosi's Preziosi's Italian edition in 1936, when it was claimed to be a fiction, Evola wrote as follows:
In spite of all these negative aspects, there was something in National Socialism Socialism that attracted Evola: the concept of a state ruled by an Order, which he felt was embodied by the SS the SS.. “We are inclined to the opinion that we can see the nucleus of an Order in the higher sense of tradition in the 'Black Corps,” he wrote in Vita Italiana on August gust 15, 1938. Again Again in Vita Italiana on August 1941 he wrote: “Beyon “Beyond d the confines confines of the party and of any In short, he was unconcerned that could be a forgery, bepolitical-administrative structure, an elite in the form of cause that did not alter what he believed was the essential a new 'Order'—that is, a kind of ascetic-military organi- truth enciphered in the document.
2.9 2.9
Race
In his introduction to the 1938 Italian edition of the Protocols , Evola wrote that the tract had “the value of a spiritual tonic itual tonic,” ,” that Jews “destroy every surviving trace of true order and superior civilization,” and that, “above all, in these decisive hours of western history, [the Protocols tract] cannot be ignored or dismissed without seriously undermining the front of those fighting in the name of the spirit, of tradition, of true civilization.”
7
fulfilled or deviant potentials manifest as by-products of the true evolutionary process that man has led since the beginning.”[54]
Evola believed that a race of “Nordic” people, anciently emanating from from Golden Age Arctic Hyperborea, Hyperborea, originally inally semi-imma semi-immateri terial al and “soft-bon “soft-boned”, ed”, had played played a crucial crucial foundi founding ng role role in Atlantis andthe high high cultu culture ress both both of the East and West. In Evola’s eyes, half-remembered, For Evola this text represented a manipulation by occult by occult cryptic memories of a “more-than-human race” once expowers trying to hide behind the Jewish and Freemasonic isting in a “northern paradise” constitute the patrimony historical drive toward a merchant society soon to be re- of the traditions of many diverse diverse peoples. In this occult placed by the chaos of “mass society” which could even- belief, Evola was additionally influenced by Arctic Home tually turn against both.[48] in the Vedas by Bal by Bal Gangadhar Tilak, Tilak, which posited the polar North as the original home of the white Ur-Aryan Evola attributed to Jews, as well as to what he termed the tribe tribess bef before their their later later separa separati tion on into into Wester estern n (Hellenic Hellenic,, “semitic spirit,”[49] a corros corrosiv ivee effec effectt on the “Nordi “Nordic” c” race race Roman,, Celtic, Roman Celtic, Germanic) Germanic) and Eastern (Iranian (Iranian,, Indo(a race that was, in Evola’s mythology, analogous to the Aryan)) divisions. Aryan Nazi’s Nazi’s “Aryans”). “Aryans”). Evola Evola argued that not only Jews, Jews, but even non-Jews “Judaicized in their souls” must be com- According According to t o Joscelyn Godwin's Godwin's research: “the basic outbated by a “coherent, “coherent, complete, impartial” anti-Semitism lines of Evola’s prehistory resemble those of Theosophy of Theosophy,, give given n the means means to “ide “identi ntiffy and comb combat at the Jewis Jewish h with Lemurian Lemurian,, Atlantean Atlantean,, and and Aryan root-races succeedmentality.”[50] Evola Evola supporte supported d the Nazi anti-Semi anti-Semitic tic ing each other, and a pole-shift marking the transition view that there was a hidden form of Jewish power and from one epoch to another”.[55] Evola’s dualism between influenc influencee in the modern world; world; he thought this Jewish Jewish the Northern Light and the Southern Light, and also the power was a symptom of the “modern” world’s lack of capture of the Atlanteans by the latter, is also found in true aristocrati aristocraticc leader leadershi ship. p. To some Evola was “to the the writings of Theosophy’s co-founder Helena co-founder Helena Petrovna right right of Fascism” Fascism”,, althoug although h he remaine remained d a non-comba non-combatant tant Blavatsky Blavatsky:: theorist, he was identified with “Mediterranean nationalVictor Vic tor A. Shnir Shnirelm elman an,, a cultural anthropologis anthropologistt and ist” scholars who believed Jewishness and Italians were ethnographer,, has noted that cosmologic ethnographer cosmological al racial racial ideas ideas incompatible. [51] Evola further held that Jewish people also appear in the Neo-Theosophical Neo-Theosophical writings of H. P. denigrated denigrated lofty lofty “Aryan” “Aryan” ideals ideals (of faith, aith, loyalty, loyalty, courage, courage, Blavatsky’s one-time disciple Alice Bailey. Bailey. Shnirelm Shnirelman an devotion, and constancy) through a “corrosive irony” that wrote that in Bailey’s teachings, “Jews were depicted as ascribed every human activity to economic or sexual mothe 'human product of the former Solar system,' linked tive tivess (à la Marx Marx and and Freu Freud) d)..[52] In a 1938 1938 arti articl clee Evol Evolaa acacwith 'World 'World Evil'"; he identified identified “similar “similar ideas” ideas” in the cused Sigmund cused Sigmund Freud, Freud, Karl Marx, Marx, and Cesare and Cesare Lombroso [58] works of Bailey and Evola. of being being “propo “propone nents nts of Jewis Jewish h materi materiali alisti sticc cultu culture re in the nineteenth century;[53] two years years later, later, in an essa essay y entitl entitled ed The hierarchy of races is really a hierarchy of embod“Jews and Mathematics,” Evola characterized Judaism ied spiritualities; the spirit, rather than ethnic substance, determin mines es cultu culture; re; but at the same time race race is the as the antithesis of “Aryan civilization,” and broadly at- deter biologi bio logical cal “memory” “mem ory” of a certain cer tain spiritua spi ritual l orienta orientation tion.. tacked a range of what he considered examples of Jewish telluric, influences, from Pythagoreanism from Pythagoreanism to to mathematics mathematics..[53] The In order to describe what he called the lower, telluric, races, s, he frequ requent ently ly made use of the term article was illustrated with pictures of notable Jews inter- Negroid race [53] “South “Southern ern”” wher wherea eass to him highe higherr races races were were “North “Northern ern.” .” spersed with classic classic anti-Semitic representations. representations. “North” “North” and “South” are indicated indicated as having having simultasimultaIn The Metaphysics of Sex (Inner Traditions, 1st US edineously metaphysical neously metaphysical,, geographical and and anthropological tion 1983, 1983, pps. 9-10), 9-10), Evola Evola discoursed discoursed on his philosphilosmeanings: ophy of de-evolutionary de-evolutionary spiritual spiritual racism: “Our starting the Confucian Chung Yung (10.4) Yung (10.4) to reinpoint point will will be not the modern modern theory theory of evol evoluti ution on but Evola quotes the Confucian force his point: the tradition traditional al doctrine doctrine of involuti involution. on. We do not be- force lieve lieve the man is derived derived from the ape by evolution. We Acco Accordi rding ng to Evola Evola,, the more more recen recentt Nor Northe thern, rn, White White and believe that the ape is derived from man by involution. Indo-European peoples (despite peoples (despite racial mixing) implicitly We agree with Joseph De Maistre that savage peoples preserved more of the primordial Arctic Hyperborean are not primitive peoples, in the sense of original peo- blood-memory and are objectively spiritually superior to ples, but rather the degenerating degenerating remains of more ancient the archaic, matter-obsessed degenerate remnants of the races races that have have disappeared disappeared.. We concur concur with the varivari- races races of the South. South. Evola Evola saw saw the sign sign of the Hyper Hyperbor borea ean n ous researchers (Kohlbrugge, Marconi, Dacque, Westen- Tradition[59] and its antagonism with the forces of Antihofer, and Adloff) who have rebelled against the evolu- tradition in the Indian mythology surrounding the Vedic the Vedic tionary dogma, asserting that animal species evince the divinity Indra (cf. Thor), Thor), who is “fair of cheek” (Rig ( Rig degene degenerati ration on of primordi primordial al man’s potential potential.. These These un- Veda Veda,, I.9 I.9.3) and with his “fair-c “fair-compl omplexi exioned oned frien friends” ds”
8
2
PHILO PHILOSOP SOPHY HY
(I.100 (I.100.18) .18) annihilates the lawless black Dasyu, Dasyu, “giving Hindu as well as the ancient Greek and Roman and the prote protecti ction on to the Aryan Aryan colo color” r” (III. (III.34 34.9) .9),, blow blowing ing to nothnoth- Germanic”.[61] In fact, Evola publicly celebrated Italian ingness “the swarthy skin which Indra hates” (IX.73 (IX. 73.5). .5). Fascism as a means to ensure and restore in a modern decadent world white world white supremacy: supremacy: On the “demonic” nature of the lower negroid lower negroid races races and their degenerating degenerating remnants, Evola relies on an old Aryo- “And if Fascist Italy, among the various Western nations Zoroastrian tradition that teaches negroids belonged to is the one which first wished for a reaction against the Zoroastrian the dark side owing to their alleged origin in the union degeneration degeneration of the materialist, democratic and capitalist capitalist between a demon a demon and a wicked wicked witch: witch: "Zohak Zohak,, during civilisation, civilisation, against the League of Nations ideology, there his reign, let loose a dev (demon) on a young woman, are grounds for thinking, without even any scintilla of and let loose a young man on a parik (witch). They per- chauvinistic infatuation, that Italy will be on the front line formed coition formed coition with with [the sight] of the apparition; the ne- among the forces which will guide the future world and gro came into being through that [novel] kind of coition” will restore the supremacy of the white race”. [62] While (Bundahishn Bundahishn,, XIVB XIVB). ). characterizing race as something hereditary and biological, Evola also claimed that race was not simply and linFlowering forth in the Greek, Greek, prepre-Celtic Celtic,, Indo-Aryan, Indo-Aryan, early defined by mere skin color and the various other Aryo-Persian Aryo-Persian,, Armenic, Armenic, Roman Roman,, Germanic, Germanic, Tiwanaku, Tiwanaku, hereditary factors. factors. In other words, in addition to predomTeotihuacán,, early Chinese Teotihuacán early Chinese,, Aztec Aztec--Nahua Nahua,, Inca Inca and and first inantly “Aryan” or, more broadly, “Northern” biology, Egyptian dynasti dynasties’ es’ repres representa entativ tives, es, with more or less eththe initial necessary precondition for further racial difnic but great spiritual purity, the “Northern Light” was ferentiation, one must prove oneself spiritually “Aryan”. considerably lost to the Atlantean offshoot which defiled The fact that in India the term Arya term Arya was was the synonym of itself through spiritual integration into the spiritual ludwija,, “twice-born” or “regenerated” supports this point. dwija nar sphere of the world of the “Mother” or “Earth” of To him higher race implied something akin to suprathe “Southern Light” and further further miscegenation miscegenation with with beshuman, human, spiritua spirituall caste. Evola Evola wrote, wrote, “the supernatu supernatural ral tial, dark Lemurian dark Lemurian stocks. Revolt Revolt Against the Modern element was the foundation of the idea of a traditional World presents presents world-history to be the saga of dualistic patriciate and of legitimate royalty.” conflict between the “Northern Light” and the “Southern Light": on one side stand the Uranian, patriarchal Uranian, patriarchal stocks stocks In 'Myth and Violence: The Fascism of Julius Evola and of purer Hyperborean lineage, climatically harshly con- Alain Alain de Benois Benoist,' t,' Tho Thomas mas Sheeh Sheehan an points points out that that “Evola “Evola ditioned and heroic-minded celebrators celebrators of the winter the winter sol- prided himself on developing a theory of races that went stice;; on the stice the othe otherr stan stand d the the chthonic and titanized inferior beyond the merely biological to the spiritual. What conraces and the spiritually/ethnically bastardized heirs of stitutes a superior race for Evola is the spiritual orienthe fallen Atlantean civilization captured by the “South- tation of a given stock, the subsumption of the requisite ern Light” and its sacerdotal and naturalisticnaturalistic-pantheist pantheist re re- biological material (and that did mean the Aryan races) ligion of promiscuous promiscuous vegetal and animal fertility.[60] under a qualitatively elevating form, namely reference to the realm of the spirit. spirit. But in fact all that Evola’s Evola’s theEvola cites Plato cites Plato's 's description of the fall of Atlantis by ory does is to promote biological-ethnic racism a step Atlantean miscegenation Atlantean miscegenation with with humankind (Critias (Critias,, 110c; higher. There are enough refer references ences in his works to the 120d-e 120d-e;; 121a-b 121a-b)) and thebiblical the biblical myth myth of the the benei elohim elohim, 'inferior, non-European races,' to the 'power of inferior the Sons the Sons of God catastrophically God catastrophically mixing with the “daughstrata strata and races,' races,' to disgusti disgusting ng 'Negro 'Negro syncopa syncopation tions’ s’ in ters of men” (Genesis (Genesis 6: 6: 4-13) as support for his esoteric, esoteric, jazz, to 'Jewish 'Jewish psychoanaly psychoanalysis’--and sis’--and enough adulation of Aryanist anthropogene anthropogenesis sis.. Evola interprets archeological interprets archeological the Aryans Aryans—f —for or us to divi divine ne that that Evola Evola’s ’s 'spi 'spirit ritual ual'' racis racism m findings of semi-human hominid semi-human hominid fossils fossils as not purely primay have had something other than t han disinterested Apollomordial but evidence of the mismating of the celestial nian origins.” boreal race with inferior animalistic breeds as well, and most often, often, as remnants remnants of degene degenerati rating, ng, bestial bestialized ized races races In Mussolini’s Intellectuals , A. James Gregor discusses in their final involutionary involutionary stages preceding extinction. extinction. Evola’s Evola’s racism racism as follows: follows: "[In the German German renderi rendering ng of Imperialismo pagano ], Evola argues that it is out of Just as Evola affirmed the natural hierarchy between difthe creativity of an 'ur-Aryan' and 'solar-Nordic' blood ferent individuals of the same race, so he affirmed a natthat world culture emerges. Conversely, Conversely, culture decline ural rank ordering ordering of the differe different nt human races. As the is a functio unction n of the feckl feckles esss mixtur mixturee of Aryan, Aryan, with with best-preserved remnants of the primordial celestial Hylesser 'animalistic,' 'animalistic,' blood ... According According to Imperialismo perboreans, Evola affirmed the white race in its different pagano, the 'natural' ' natural' and endogamous caste system system of anbranches as the creator of the greatest planetary civilizatiquity that sustained the 'purity' of the culture-creating tions: 'Hyperbor 'Hyperborean-N ean-Nordi ordics’ cs’ slowl slowly y disintegr disintegrated ated over over time un“We have to remember that behind the various caprices der the corrosive influence of Semitic religion and the of modern historical theories, and as a more profound 'Semitic spirit'. and primordial reality, there stands the unity of blood While Evola was clear about the relative insignificance of and spirit of the white races who created the greatest the physical attributes of race, he did acknowledge that civilizations both of the East and West, the Iranian and
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the 'original Hyperboreans,' which he was critically concerned, were probably 'dolichocephalic, tall and slender, blond blond and blue-ey blue-eyed'. ed'.[63] Evola Evola held held that that the phys physic ical al mixmixture of races, particularly between Aryans and races that were 'alien' (i.e., non-Aryan), was always hazardous — but mixture between 'related' races might produce hybrid vigor. Given Given his generous notion of what constituted an Aryan Aryan race race (Evola (Evola was was conv convinc inced ed of the Hyper Hyperbor borean ean oriorigins of most Europeans, the indigenous peoples of North and South America, as well as those of the Indian subcontinent), those candidate races Evola considered to be truly 'alien' were never explicitly catalogued—except in terms of Semites and the deeply pigmented peoples of sub-Saharan Africa. Africa.[64] What seemed seemed eminentl eminently y clear, clear, for all the qualifiers, was that all the material races Evola identified as capable of serving as hosts for the extrabiological and supernatural spiritual elements were purportedly edly biologi biological cal descend descendents ents of the 'Aryan-No 'Aryan-Nordi rdics’ cs’ of Hyperborea. In the golden age, the celestial race was spiritual—only gradually, over time, taking on material properties ... As a necessary consequence of miscegenation, miscegenation, there was a continual and irreversible decline of the celestials in ancient times a tenuous revival under the Romans, and another by the Nordic-Germans during the course of the Holy Roman Empire—but Empire—but by the time of the Renaissance, with its humanism, rationalism, universalism and its gradual submission to the theses of the equality of all humans humans,, humank humankin ind d had had enter entered ed the kali-yuga, the the term termiinal age of 'obscurity,' the end of this current race cycle. Evola identifies the Jews as providing a 'ferment of decomposition, dissolution and corruption' in antiquity;[65] For Evola, given given the fatefu atefull path traverse traversed d by history, history, there there remained remained only only one course course for for contempo contemporary rary humanhumanity: an attempt attempt at reconst reconstituti itution on of the primordi primordial al celesti celestial al race, amid the debris of previous race cycles, employing the racial remnants of the Hyperboreans.
In such circumstances, the formative spiritual principle that, in the ultimate analysis, governs the transcendent 'superhistory' of humankind might literally reconstitute the individuals of the primordial creative race of Hyperborea. Evola sought to show that such an outcome would not be essentially determined by biology, but by the cosmic spirit—that its formative influence could transform individuals into persons accommodating a properly corresponding soul and spirit—to render them once again 'pure.'" Evola held racism at the core of his beliefs. [67] The eminent scholar of Fascism, Fascism, Renzo Renzo De Felice, Felice , maintained that while Evola’s spiritual, neo-idealist neo-idealist racial theories ories were were wrong, wrong, they they had a notable notable intelle intellectua ctuall ancestry, ancestry, and Evola defend defended ed them in an hon honorab orable le way: “Evola “Evola for his part completely refused any racial theorizing of a purely biological kind, which went so far as to draw to himself the attacks and sarcasms of a Landra, for example. ample. This does not mean that the 'spiritu 'spiritual' al' theory of race is acceptable, but it had at least the merit of not totally failing to see certain values, to refuse the German aberrations and the ones modeled after them and to try to keep racism on a plane of cultural problems worthy of the name”.[68]
Christophe Boutin, Boutin, in his major work on Evola, Politique et Tradi Traditio tion: n: Juliu Juliuss Evola Evola dans dans le siècle siècle,, 1898-1 1898-1974 974 (Paris, 1992), 1992), discu discusse ssess Evola Evola’s ’s view viewss on racis racism m and Negroes Negroes..[69] Boutin Boutin mention mentionss that in Evola’s Evola’s 1968 coll collecti ection on of essays, essays, [70] there is a chapter on “America NeL’Arco e la clava grizzata,” grizzata,” in which which Evola Evola critici criticizes zes the “Tellur “Telluric” ic” Negroid Negroid influence on popular American culture, while acknowledging that there has been little actual miscegenation. miscegenation. Evola also argues against American racial American racial integration in integration in this chapter. chapter. The unadultera unadulterated ted 1972 Italian Italian edition of Men Among the Ruins ends with an appendix entitled “Appendix on the Myths of our Time,” of which number 4 is “Taboos of our Times”.[71] In this section Evola argues gues that that modern modern irrati irration onal al taboos taboos forbi orbid d an hone honest, st, frank rank For Evola, spiritual forces shaped races for their own in- discussi discussion on on the working working classes and Negroes. Negroes. Evola Evola scrutable purposes. The notion that mutations, governed notices that the mere word 'Negro' had connotations of from from 'on high,' might be the source of raciation was a rel- offensiveness in the left-wing atmosphere of the era. [72] atively common conviction among German esoterics. [66] Evola opines that a true Rightist movement movement will not comGeneticists, Geneticists, Evola argued, failed to provide provide a compelling compelling promise with this sort of moralistic development.[73] account account of how mutations mutations occur. occur. He maintained maintained,, as a consequence, that 'the cause is to be found elsewhere, in the actions of a superbiological element not reducible to 3 Infl Influen uence the determinism of the physical transmission of genetic materials.' The true cause of hereditary variation was to be found 'rather by starting from another point of view Evola’s writings have continued to have an influence both within occult occult intellec intellectual tual circles circles and in European European far-right ar-right that affords one an entirely different set of laws’ than within politics. politic s. He is widely translated transla ted in French, Spanish and those of empirical empirical science. partly partly in German. German. Amongst Amongst those he has influenc influenced ed are Given Given this supposi supposition tion,, Evola Evola proceede proceeded d to argue argue that Miguel Serrano, Serrano, Savitri Devi, Devi, GRECE GRECE,, the the Movimento Fascism or National Socialism—with their heroism, their sociale italiano (MSI), Falange Española Española,, Gasto Gaston n Arman Armand d sacrificial and ascetic ethic, their authoritarian and hier- Amaudruz Amaudruz's 's Nouvel Ordre Européen, Européen, Guillaume Faye, Faye, archical order, together with their appeal to myth and Pino Rauti's Rauti's Ordine Nuovo, Nuovo, Troy Southgate, Southgate, Alain de ritual—pr ritual—provi ovided ded an environ environmen mentt compatib compatible le with the Benoist Benoist,, Michael Moynihan, Moynihan, Giorgio Freda, Freda, the Nuclei the Nuclei 'spirit' of the celestials. That might be enough to prompt Armati Rivo Rivoluzionari luzionari (Armed Revolutionary Revolutionary Nuclei), Nuclei), a cosmic, if gradual, reemergence of the celestial race. Eduard Limonov, Limonov, Forza Nuova, Nuova, CasaPound Italia and
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the Conservative the Conservative People’s Party of Estonia. Estonia. Fame Famed d auauthor Herman thor Herman Hesse was Hesse was an admirer of Evola, calling him “A very dazzling and interesting, but also very dangerous author”. Giorgio Almirante referred Almirante referred to him as “our Marcuse—only Marcuse —only better.”[74] According to one leader of the neofascist “black terrorist” Ordine terrorist” Ordine Nuovo, Nuovo, “Our work since 1953 has been to transpose Evola’s teachings into direct political action.”[75] The now defunct French fascist group Troisième group Troisième Voie was Voie was also inspired by Evola. [76] Jonathan Bowden, Bowden, English political political activist and chairman of the the New Rig Right ht,, spok spokee high highly ly of Evol Evolaa and and his his idea ideass and and gave lectures on his philosophy. philosophy. German psychotherapist psychotherapist Karlfried Graf Dürckheim based Dürckheim based part of his “initiatory therapy” on Evola’s work.[77]
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Evola’s work heavily influences Thomas Steiner, the German intellectual. intellectual. Evola’s work is available in the United States through publisher Inner Tradition Traditionss. He has has also also gaine gained d some some attention in in Russia, Russia, where some of his work has been analyzed by Alexander Alexander Dugin and others others from a national tionalis istic tic Russi Russian an view view,, and is also also popul popular ar among among Monarchists with a view of an imperial Moscow as the "Thir Third d Rom Romee", but few transl translati ations ons of some some of his short shorter er texts. His work is also available available in translation in the U.K. the U.K.,, Spain,, Poland Spain Poland,, Scandinavia Scandinavia,, Finland Finland,, Romania Romania,, Hungary Hungary,, Mexico,, Argentina Mexico Argentina,, and Turkey and Turkey where where his Revolt Against the Modern World was publis published hed in 2006. In 2010 Re was published in Brazil in Brazil by by volt Against the Modern World World was a small traditionalist group, in an edition limited to 100 copies. In addition to Evola’s political influence on right-wing radical-conserva radical-conservative tives, s, “black terrorist” (neofascist) (neofascist) facfactions tions and tradi traditi tiona onali list st groups groups worl worldw dwid ide, e, he has also also conconsiderably influenced followers of certain occult traditions. Milo Yiannopoul Yiannopoulos os has has cited Evola’s works as being part of the alt-right the alt-right philosophy. philosophy.[78]
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Selec Selected ted books books and artic article less • •
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Arte Astratta, posizione teorica (1920) La parole obscure du paysage paysage intérieur (1920) Saggi sull'idealismo magico (1925) L'individuo e il divenire divenire del mondo (1926)
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L'uomo come potenza (1927)
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Teoria dell'individuo assoluto (1927)
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Imperialismo Imperialismo pagano (1928; (1928; English English translati translation: on: Heathen Imperialism , 2007) Introduzione alla magia (1927-1929; 1971; English translation: Introduction to Magic: Rituals and Practical Techniques for the Magus , 2001) Fenomenologia dell'individuo assoluto (1930)
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SELECTED SELECTED BOOKS BOOKS AND ARTICLES ARTICLES
La tradizione ermetica (1931; English translation: The Hermetic Tradition: Symbols and Teachings of the Royal Art , 1995) Maschera e volto dello spiritualismo contemporaneo: Maschera Analisi Anali si crit critica ica delle princ principal ipalii corr correnti enti moder moderne ne ver verso so il sovrasensi sovrasensibile bile (1932) Rivolta contro il mondo moderno (1934; second edition: tion: 1951; English English translation translation:: Revolt Against the Modern World: World: Politics, Religion, Religion, and Social Order in the Kali Yuga, 1995) Tre Tre aspetti aspetti del problema problema ebraico (1936; (1936; English English translation: Three Aspects of the Jewish Problem , 2003) Il Il Mister Mistero o del Graal Graal e la Tradi Tradizi zione one Ghibel Ghibellin lina a dell'Impero (1937; English translation: The Mystery of the Grail: Initiation and Magic in the Quest for the Spirit , 1997) Il mito del sangue. Genesi del Razzismo (1937) Indirizzi per una educazione razziale (1941; English translation: The Elements Elements of of Rac Racial ial Educ Education ation 2005) Sintesi di dottrina della razza (1941; German translation: Grundrisse der Faschistischen Rassenlehre , 1943) Die Arische Lehre von Kampf und Sieg (1941; English translation: translation: The Aryan Doctrine of Battle and Victory, 2007) Gli Ebrei hanno voluto questa Guerra (1942) La dottrina del risveglio (1943; English translations: The Doctrine Doctrine of Awakeni Awakening: ng: A Study on the Buddhist Ascesis Ascesis , 1951 1951;; T The he Doctr Doctrine ine of Aw Awakeni akening: ng: The Attainment of Self-Mastery According to the Earliest Buddhist Texts , 1995) Lo Yoga della potenza (1949; English translation: translation: The Yoga Yoga of Power: Power: Ta Tantra ntra,, Shakt Shakti, i, and the Secr Secret et Way Wa y, 1992) Orientamenti, undici punti (1950) Gli uomini e le rovine (1953; English translation: translation: Men Among the Rui Ruins: ns: Pos Post-W t-War ar Reflectio Reflections ns of a Radical Traditionalist , 2002) Metafisica del sesso (1958; English translations: translations: The Metaphysics Metaphysics of Sex , 1983; Eros and the Mysteries of Love: The Metaphysics of Sex , 1991) L'«Operaio» nel pensiero di Ernst di Ernst Jünger (1960) (1960) Cavalcare la tigre (1961; English translation: Ride the Tiger: A Survival Manual for the Aristocrats Aristocrats of , 2003) the Soul
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Il cammino del cinabro (1963; second edition, 1970; English translation: translation: The Path of Cinnabar: An Intellectual Autobiograp Autobiography hy, 2009)
[8] Politi Political cal Vio Violen lence ce and Ter Terror ror,, quote quoted d in McCart McCarthy,Danie hy,Daniell (201-07-25) What’s (201-07-25) What’s Worse Than Leviathan, Leviathan , The American Conservative
Il Fascismo Fascismo.. Saggio di una analisi critica critica dal punto second edition edition,, 1970; di vista della destra (1964; second English translation: translation: Fascism Viewed from the Right , 2013)
[9] Aaron Aaron Gillette. Gillette. Racial Theories in Fascist Italy. London: Routledge, 2002. [10] Hansen, Hansen, 2002 2002 [11] Stucco Stucco 1992, 1992, xiii
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L'arco e la clava (1968) Raâga blanda , Composizioni 1916-1922 (1969) Il taoismo (1972; English translation: Taoism: Taoism: The Magic, the Mysticism, 1994)
[12] Evola Evola - “Autodif “Autodifesa/S esa/Self elf-Def -Defence” ence” in appendix appendix to Men Among the Ruins: Post-War Reflections of a Radical Traditionalist 1953 1953 [13] Ride the Tiger: A Survival Manual Manual for the Aristocrats Aristocrats of the Soul . Inner Traditions, 2003.
Meditazioni Meditazioni delle vette (1974; English translation: Medit Me ditati ations ons on the Peaks: Peaks: Mo Mount untain ain Climbing Climbing as [14] Also Sprach Zarathustra (1883-5, Thus Spoke Zarathustra), Nietzsche’s major work that denied the existence of Metaphor for the Spiritual Quest , 1998)
God, and repudia repudiated ted Christia Christian n ethics, ethics, despisi despising ng demodemocratic idealism. idealism.
Il Fascismo visto dalla destra; Note sul terzo Reich (1974; English English translation: translation: No Note tess on th thee Th Thir ird d Re Reic ich h, 2013)
[15] Evola, “The “The Path of Cinnabar”, 1963
Ultimi scritti (1977) (1977)
[16] A. James Gregor, Gregor, Mussolini’s Intellectuals: Fascist Social and Political Thought . Princeton, NJ: Princeton Princeton UniverUniversity Press, 2005.
La via della della reali realizz zzaz azion ionee di sé second secondo o i mister misteri i [17] cf. cf. Bhagavadgita Bhagavadgita,, 4. 1-2 di Mitra (1977; English translation: The Path of [17] Enlightenment According to the Mithraic Mysteries , [18] Chuan Chuan Zhi (17 July 2001). 2001). “Ancient Wisdom: The Blue 1994, ISBN 1994, ISBN 1-55818-228-4) 1-55818-228-4) Lo Zen Zen (1981; (1981; English English translati translation: on: Zen: The Reli Religion gion of the Samurai , 1993)
Lotus”. Archived Lotus”. Archived from from the the original on 19 August 2014. Retrieved 22 April 2015.
[19] The Mystery of the Grail Grail , :p:45
Un Maestro Maestro dei tempi moderni: René Guénon (1984; [20] The Mystery of the Grail Grail , :p:39 English translation: Rene Guenon: A Teacher Teacher for for [79] [21] Nietzsche (1888c) Der Antichrist , 1895; trans. trans. W. KaufModern Times , 1994) Metaphy Metap hysic sicss of War: Battle, Battle, Vict Victory ory and Dea Death th in the World of Tradition (2007)
Footn ootnot otes es
[1] Rai DOP [2] Ferraresi, Ferraresi, Franco. “The Radical Right Right in Postwar Postwar Italy,” Politics & Society, 1988 16:71-119, Pg. 84 [3] Stanle Stanley y G. Payne. Payne. A Histo History ry of Fasci Fascism sm,, 1914–1 1914–1945 945 Down to the time of his death in 1974, Evola stood as the leading intellectual of neofascism and/ or the radical right in all Europe. [4] Black Black Sun: Aryan Aryan Cults, Cults, Esoteric Esoteric Nazism, Nazism, and the Politi Politics cs of Identity By Nicholas Goodrick-Clark [5] A. James James Grego Gregorr and Andre Andreas as Umlan Umland. d. "Du "Dugin gin No Nott a Fa Fasscist?"" (6 texts). Erwägen-Wissen-Ethik , 2005. cist?
mann as mann as The Antichrist , in The Portable Nietzsche, New York: Viking, 1954. [22] Concise Routledge Encyclopedia of Philosophy Philosophy, (2000), p. 631-2. [23] The doctrine doctrine of awak awakening ening:: the the attainmentof attainmentof self-mas self-mastery tery according to the earliest Buddhist texts. Inner Traditions / Bear & Co, 1995 [24] The Metaphysics of of Sex , p.48 [25] The Metaphysics of of Sex , p.219 [26] The Mystery of the Grail Grail , p.80 [27] “The Metaphysics Metaphysics of of Sex”, p.62 [28] The Metaphysics of of Sex , 4 [29] Blamires, Cyprian, Cyprian, and Paul Paul Jackson. Jackson. World World Fascism: Fascism: a historical encyclopedia, vol 1, Santa Barbara, CA, 2006. p. 208.
[6] G.Evola, G.Evola, Il Camino del Cinabro , 1963
[30] Packer, Packer, Jeremy. Secret Secret agents agents popular popular icons beyon beyond d James Bond. New York, NY: Lang, 2009. p 150.
[7] Isotta Poggi. “Alternative “Alternative Spirituality Spirituality in Italy.” In: James R. Lewis, J. Gordon Melton. Perspectives on the New Age. SUNY Press, 1992. Page 276.
[31] [31] Atkin Atkins, s, Steph Stephen en E.. Encyc Encyclo loped pedia ia of modern modern world world-wide extremists and extremist groups . Westport, Conn.: Greenwood Press, 2004. p 89.
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[32] Gregor, Gregor, A James The Search for for Neofascism: Neofascism: The Use and Abuse of Social Science. Cambridge Cambridge University University Press, 2006. p 93. [33] H.T. Hansen, Hansen, “A Short Introductio Introduction n to Julius Julius Evola” in Evola, Revolt Against the Modern World , p xviii. [34] Goodrick-Clarke, Goodrick-Clarke, Nicholas. Nicholas. Black Sun: Aryan Cults, Esoteric Nazism, and the Politics of Identity . New York University Press 2002, p.337) [35] Gregor, Gregor, A James The Search for for Neofascism: Neofascism: The Use and Abuse of Social Science Cambridge University Press, 2006. p 86. [36] The Search for for Neofascism: Neofascism: The Use and Abuse of Social Science. Cambridge University Press, 2006. p 86. [37] Men Among the Ruins: Post-war reflections reflections of a Radical Radical Traditionalist, Traditionalist, Inner Traditions, Traditions, Vermont, 193-204
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[51] Francesc Francesco o Cassata, Cassata, “A destra destra del fascismo ascismo:: profil profilo o politico politico di Julius Evola (Bollato Boringhieri, 2003); Gianni Scipione pione Rossi, “il razzista razzista totalitario totalitario": ": Evola Evola a leggenda leggenda dell'antisemittismo dell'antisemittismo spirituale spirituale (Rome: Rubettino, 2007) [52] Kevin Kevin Coogan, Coogan, Dreame Dreamerr of the Day: Franc Francis is Parke Parker r Yockey and the Postwar Fascist International , p.309 [53] Zimmerman, Joshua D. (2005). D. (2005). Jews in Italy Under Fascist and Nazi Rule, 1922-1945 . New York: University of Cambridge Press. p. 139. ISBN 0-521-84101-1. 0-521-84101-1. OCLC 56876639.. 56876639 [54] . For a complete complete biography biography of Julius Julius Evola, see Francesco Francesco Cassata, A destra del fascismo. fascismo. Profilo Profilo politico di Julius Evola (Turin: Bollati Boringhieri, 2003). [55] Arktos , 60 [56] Blavatsky, Blavatsky, The Secret Doctrine, p. 274. [57] [57] iThe Secret Doctrine p. 400.
[38] Men Among the Ruins , 217-224 [39] Aaron Aaron Gillette, Gillette, “Racial “Racial Theories Theories in Fascist Fascist Italy” Italy” (London: (London: Routledge, 2003), 233-287. Gillette believes believes the fascist fascist theorists were on a spectrum so wide they follow follow idiosyncrasies of individual individual proponents [40] Dr. H. T. Hansen in “Julius Evola’s Evola’s Political Political Endeavors” Endeavors” introduc introductio tion n to “Men Among Among the Ruins: Ruins: Post-W Post-War ar ReflecReflections of a Radical Traditionalist” (1953) [41] [41] On these these two two pro projects, jects, see Cassat Cassata, a, “La Difesa Difesa della della razza. razza.”” Poli Politic tica, a, ideol ideologi ogiaa e immagi immagine ne del del razzis razzismo mo fascista, fascista, 79–82. [42] see: the influence influence of the Mafia in southern southern Italy over over the Vatican during World War Two, 1939-42 [43] Mussolini’s Intellectuals , 200-201
[58] Shnirelman, Victor A. A. (1998), (1998), 'Russ 'Russian ian Neo-p Neo-paga agan n Myths and Antisemitism', Antisemitism', in ACTA (Analysis ( Analysis of Current Trends in Antisemitism) Antisemitism) no. 13, a special research unit of SICSA (The Vidal Sassoon International Center for the Study of Antisemitism), Hebrew Antisemitism), Hebrew University of Jerusalem. Jerusalem . [59] Revolt , 245 [60] Rene Guenon: Guenon: “The starting-po starting-point int given to the year that one can call normal, as being in direct conformity with primordial tradition, is the winter solstice"; Traditional Forms and Cosmic Cycles , 24 [61] The Doctrine of Awakening Awakening, 14 [62] “Il Proble Problema ma della della suprema supremazia zia della razza bianca” [The Problem of the Supremacy of the White Race], Lo Stato, 1936 [63] Sintesi di Dottrina della Razza, 67
[44] A. James James Gregor, Italian Fascism and Developmental Dictatorship, 1979, pp.44ff [45] J. Evola, Evola, Il Mistero del Graal e la tradizione ghibellina dell'Impero, Laterza, Bari 1937 p.182. [46] [46] Evol Evolaa says says also also that that this this was was preci precise sely ly Prezi Preziosi osi’s ’s own own view view.. It should also be noted that in speaking of a 'Masonic' conspiracy conspiracy in such texts, 'Masonic' was often a code word for a secret secret lobby lobby containingpromine containingprominent nt seculari secularized zed Jewish Jewish businessmen. businessmen. The point is underscored underscored by a recent controversy in Italy where a priest used the word 'MasonicJewish lobby' and, in reaction to a public outcry, subsequently changed the reference to 'Masonic', which however retains the old ambiguity in Fascist usage.
[64] Evola, 'Psicologia 'Psicologia criminale criminale ebraica,' Difesa della Razza 2, no. 18, 32–35; 32–35; Sintesi di Dottrina della Razza , 74, 237 [65] Evola, Evola, Sintesi di Dottrina della Razza , 160; Rivolta contro il mondo moderno, 314 [66] [66] Pauw Pauwel elss andBergie andBergier, r, TheMorning TheMorning of theMagici theMagicians ans,, 400– 400– 5 [67] Paul Furlong, Furlong, “The Social and Political Political Thought of Julius Evola”, London: Routledge, 2011 [68] Storia degli Ebrei Italiani sotto il Fascismo, or The History of Italian Jews under Fascism (Milan, 1977), 465 [69] Boutin, Boutin, 197–200 197–200
[47] 'Don Gelmini, Gelmini, prima attacca poi rettifica,' rettifica,' in La Repubblica05/08/2007
[70] Milan, Milan, 1968, revised revised 1971 1971
[48] Evola, Evola, Men Among the Ruins , 1953
[71] Gli uomi uomini ni e le rovi rovine ne, Rome, 1953, 1953, revised revised 1967, with with the new appendix, 1972
[49] A. James Grego Gregor. r. Mussolini’s Intellectuals: Fascist Social [72] and Political Thought. Princeton University Press, 2005. [73] [73] [50] Quoted in Aaron Gillette, Gillette, Racial Theories Theories in Fascist Italy, Italy, Routledge, 2002.
Boutin, Boutin, 276 276 The Inner Inner Tradit Traditio ions ns Englis English h trans translat latio ion n suppr suppress essed ed Evola’s appendix, ironically bearing out Evola’s thoughts on the “taboos of our times.”
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[74] Thomas Thomas Sheehan. Sheehan. Ital Italy: y: Terr Terror or on the Right. Right. The New York Review of Books , Volume 27, Number 21 & 22, January 22, 1981 [75] Quoted in Ferraresi, Ferraresi, Franco. “The Radical Right Right in Postwar Italy.” Politics & Society. 1988 16:71-119. 16:71-119. (p.84) (p.84) [76] Institute Institute of Race relati relations. ons. “The far far Right Right in Europe: a guide.” Race & Class , 1991, 1991, Vol. Vol. 32, No. No. 3:1253:125-146 146 (p.132). [77] Victor Trimondi, “Karlfried “Karlfried Graf Dürckheim”
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[78] Bokhari Bokharia, a, Allum (March 29, 2016). “An Establishment Conservative’s Guide To The Alt-Right”. Alt-Right” . Breitbart . Retrieved October 20, 2016. [79] “Bibliografia di J. Evola” . Fondazione Julius Evola . Retrieved 25 April 2015.
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Aprile, Mario (1984), “Julius Evola: Evola: An Introduction to His Life and Work,” The Scorpion No. 6 (Winter/Spring): 20-21. Bolton, Kerry (1997), Kerry (1997), “Julius Evola — Above the Ruins,” The Nexus , # 10.
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Coletti, Coletti, Guiller Guillermo mo (1996), (1996), “Agains “Againstt the Modern Modern World: orld: An Introd Introduc ucti tion on to the Work Work of Juliu Juliuss Evola,” Ohm Clock No. No. 4 (Spring): 29-31.
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Coogan, Coogan, Kevin Kevin (1998), (1998), Dreamer Dreamer of the Day: Day: Franc Francis is Parker Yockey and the Postwar Fascist International (Brooklyn, NY: Autonomedia NY: Autonomedia,, ISBN 1-57027-0392). De Benoist, Alain. “Julius Evola, réactionnaire radical et métaphysic métaphysicien ien engagé. Analyse critique critique de la pensée politique de Julius Evola,” Nouvelle Ecole , No. 53–54 (2003), (2003), pp. 147–69. 147–69. Drake, Drake, Rich Richard ard H. (1986) (1986),, “Juli “Julius us Evolaand Evolaand theIdeological Origins of the Radical Right in Contemporary rary Italy Italy,” ,” in Peter Peter H. Me Merkl rkl (ed.), (ed.), Political Violence and Terror: Motifs Motifs and Motivations Motivations (University of California Press, California Press, ISBN ISBN 0-520-05605-1) 0-520-05605-1) 61-89. Drake, Richard H. (1988), “Julius Evola, Radical Fascism Fascism and the Lateran Lateran Accord Accords,” s,” The Cath Catholic olic Historical Review 74: 403-419. Drake, Drake, Richard Richard H. (1989), (1989), “The Children Children of the Sun,” in The Revolutionary Mystique and Terrorism in Contemporary Italy (Bloomington: Indiana University Press, Press, ISBN 0-253-35019-0), 0-253-35019-0), 114-134. Faerraresi, Franco (1987), “Julius Evola: Tradition, Reaction, Reaction, and the Radical Right,” European Journal of Sociology 28: 107-151.
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Furlong, Paul (2011), Introduction to the Social and Politica Politicall Thought Thought of Julius Julius Evola Evola London: London: Routledge. Godwin, Joscelyn (1996), Joscelyn (1996), Arktos: Arktos: The Polar Polar Myth (Kempton, in Science, Symbolism, and Nazi Survival Survival (Kempton, IL: Adventures IL: Adventures Unlimited Press, Press, ISBN 0-93281335-6), 35-6 ), 57-61. Gelli, Frank (2012), Julius Evola: The Sufi of Rome Godwin, Joscelyn (2002), “Julius Evola, A Philosopher pher in the the Age Age of the the Tita Titans ns,” ,” TYR: TYR: Myth Myth— — Culture—Tradition Volume 1 (Atlanta, GA: Ultra Publishing, ISBN Publishing, ISBN 0-9720292-0-6), 0-9720292-0-6), 127-142. Goodrick-Clarke, Nicho Goodrick-Clarke, Nicholas las (2001), Black Black Sun Sun: : Aryan Ary an Cul Cults, ts, Eso Esoter teric ic Na Nazi zism sm and the Po Polit litics ics of Identity (New York: New York University University Press, Press, ISBN 0-585-43467-0, 0-585-43467-0, ISBN 0-8147-3124-4, 0-8147-3124-4, ISBN 0-8147-3155-4), 0-8147-3155-4 ), 52-71. Griffin, Roger (1985), Roger (1985), “Revolts against the Modern World: World: The Blend Blend of Literary Literary and Historic Historical al Fantasy Fantasy in the Italian New Right,” Literature and History 11 (Spring): 101-123. Griffin, Roger (1995) (ed.), Fascism (Oxford University Press, Press, ISBN 0-19-289249-5), 0-19-289249-5), 317-318. Hansen Hansen,, H. T. (1994) (1994),, “A Sho Short rt Introd Introduc uctio tion n to Julius Julius Evola,” Evola,” Theosophical Theosophical History 5 (January): (January): 11-22; 11-22; reprinte reprinted d as introduc introduction tion to Evola, Evola, Revolt Against the Modern World , (Vermont: Inner Traditions, 1995). Hansen, H. T. (2002), “Julius Evola’s Political Endeavors,” deavors,” introduction to Evola, Men Among the Ruins , (Vermont: Inner Traditions). Moynihan, Michael (2003), Michael (2003), “Julius Evola’s Combat Manuals for a Revolt Against the Modern World,” in Richard in Richard Metzger (ed.), Metzger (ed.), Book of Lies: The Disin formation formation Guide to Magick and the Occult (The ( The Disinformation Company, Company, ISBN 0-9713942-7-X) 0-9713942-7-X) 313320. Rees, Philip (1991), Philip (1991), Biographical Dictionary of the Extreme Right Since 1890 (New (New York: York: Simon Simon & Schuster, ISBN Schuster, ISBN 0-13-089301-3), 0-13-089301-3), 118-120. Sedgwick, Mark (2004) Mark (2004) Against the Modern World: Traditio Traditionalis nalism m and the Secret Secret Intellectua Intellectuall History History of the Twentieth Century (Oxford University Press, ISBN 0-19-515297-2). 0-19-515297-2). Sheehan, Thomas (1981) “Myth and Violence: The Fascism of Julius Evola and Alain and Alain de Benoist,” Benoist,” Social Research Research, 48 (Spring): (Spring): 45-83. 45-83. Stucco, Guido (1992), “Translator’s Introduction,” in Evola, The Yoga of Power (Vermont: Inner Traditions), ix-xv.
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Stucco, Guido (1994), “Introduction,” “Introduction,” in Evola, The Path Pat h of Enlightenment Enlightenment According According to the Mithr Mithraic aic Mysteries , Zen: The Religion Religion of the Samur Samurai ai , Rene Guenon: A Teacher for Modern Times , and Taoism: The Magic, the Mysticism (Edmonds, ( Edmonds, WA: WA: Holmes Publishing Publishing Group) Stucco, Guido (2002). “The Legacy of a European Traditionalist: Julius Evola in Perspective”. Perspective” . The Occidental Quarterly Quarterly 3 (2), pp. 21–44. Wasse Wasserst rstrom rom,, Steve Steven n M. (1995) (1995),, “The “The Live Livess of Baron Evola,” Alphabet City 4 + 5 (December): 8489. Waterfield, Robin Robin (1990), 'Baron Julius Evola and the Hermetic Tradition', Gnosis 14, (Winter) (Winter):: 1217.
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JuliusEvola.net, JuliusEvola.net, cont contai ains ns pict pictur ures es of Evol Evola, a, his his paintings and a large text archive Evola As He Is, Is , a collection of previously unpublished texts Julius Evola: Tradionalist Visionary, Visionary, website of the Julius Evola Society
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