Julius Evola PDF
Julius Evola PDF
1
1.1
Biography
Early years
Giulio Cesare Andrea Evola was born in Rome to a Evola never joined Mussolinis National Fascist Party; he
Sicilian family of aristocratic cultural ethos correspond- considered himself an anti-fascist, and catalogued fascist
ing, in unknown degree of nobiliary legitimacy, to the squadristi as peasants.[5] Mussolini considered Evola one
1
1 BIOGRAPHY
of the hysterical fanatics who could serve the fascist his life.[11]
interests.[5] According to Daniel McCarthy:
Evola was one of a number of right-wing intellectuals
who opposed Benito Mussolini's Lateran Accords with
the Roman Catholic Church and rejected the Fascist
partys nationalism and its focus on mass movement mob
politics; he hoped to inuence the regime toward his own
variation on fascist racial theories and his Tradionalist
philosophy. Early in 1930, Evola launched La Torre [The
Tower], a bi-weekly review, to voice his conservativerevolutionary ideas and denounce the demagogic tendencies of ocial fascism; government censors suppressed
the journal and engaged in character assassination against
its sta (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 Farinacci's journal Regime Fascista [The Fascist
Regime].
After World War II, Evola continued his work in esotericism. He wrote a number of books and articles on
sexual magic and various other esoteric studies, including The Yoga of Power: Tantra, Shakti, and the Secret
Way (1949), Eros and the Mysteries of Love: The Metaphysics of Sex (1958), Meditations on the Peaks: Mountain
Climbing as Metaphor for the Spiritual Quest (1974), The
Path of Enlightenment According to the Mithraic Mysteries
(1977). He also wrote his two explicitly political books
Men Among the Ruins: Post-War Reections of a Radical
Traditionalist (1953), Ride the Tiger: A Survival Manual
for the Aristocrats of the Soul (1961), and his autobiograMussolini read Evolas Synthesis of the Doctrine of Race phy The Path of Cinnabar (1963).
(Sintesi di Dottrina della Razza) in August 1941, and met
with Evola to oer him his praise. Evola later recounted In the post-war years, Evolas writings were held in high
that Mussolini had found in his work a uniquely Roman esteem by members of the neo-fascist movement in Italy,
form of fascist racism distinct from that found in Nazi and because of this, he was put on trial from June through
Germany. With Mussolinis backing, Evola launched November 1951 on the charge of attempting to revive
the minor-journal Sangue e Spirito [Blood and Spirit]. Fascism in Italy. He was acquitted because he could prove
While not always in agreement with German racial the- that he was never a member of the Fascist party, and that
evidence to prove that
orists, Evola traveled to Germany in February 1942 and all accusations were made without
[12]
his
writings
gloried
Fascism.
Ride
the Tiger, Evolas
obtained support for German collaboration on Sangue e
last
major
work,
which
saw
him
examining
dissolution
[9]
Spirito from leading Nazi race theorists.
and subversion in a world in which God was dead, saw
Evola consistently and publicly criticized 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 Yuga for any such thing
from the right rather than from the left. When World to be possible. Instead of this and rather than advocatWar II broke out, he volunteered for military service in ing a return to religion as Rene Guenon had, he crafted
order to ght the Communists on the Russian front; he what he considered an apolitical manual for surviving and
was rejected because he had too many detractors in the ultimately transcending the Kali Yuga. This 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 Party, and despite his apparent problems with itual progress by mainstream Brahmanical society for
the Fascist regime, was one of the rst 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 Skorzeny in 1943.
means of spiritual transcendence. The process that Evola
After the Italian surrender to the Allies on 8 September described involved potentially making use of everything
1943, Evola moved 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 atmoon Freemasonry for the SS Ahnenerbe in Vienna. The sphere of an urban existence for the Theophany that Tra[13]
research on Freemasonry resulted in a document titled ditionalists had identied in virgin nature.
Freimaurerei: Geschichte und Mythos [Freemasonry:
History and Myth], published by the Ahnenerbe in limited copies with his name as editor-in-chief.
It was Evolas custom to walk around the city during 1.5 Death
bombing raids in order to better 'ponder his destiny'. During one such raid, in March or April 1945, a shell fragEvola died unmarried, without children, on 11 June 1974
ment damaged his spinal cord and he became paralyzed
in Rome. His ashes were deposited in a hole cut in a
from the waist down, remaining so for the remainder of
glacier on Mt. Rosa.
2.2
Views on Christianity
Philosophy
2.1
Tradition
3
ences from the South.
In the Golden Age existed in the dominating elites, the
Divine Kings, a convergence of the two powers, namely
the spiritual principle and the royal principle. From the
Aryo-Hindu tradition, he sees the human type of the
Rajarshi as an embodiment of the Golden Age ideal and
quotes the Brihadaranyaka Upanishad (1.4.11): This
is why nothing is greater than the warrior nobility; the
priests themselves venerate the warrior when the consecration 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 degenerated brahmana. This is the case, for instance, of King
Jaivala, whose knowledge was not imparted by any priest,
but rather reserved to the warrior caste; also, in Brihadaranyaka Upanishad (4.3.1) King Janaka teaches the
brahmana Yajnavalkya the doctrine of the transcendent
Self. Evola explains that, according to tradition, the primordial gnosis was handed down, starting from Ikshvaku,
in regal succession;[17] the same Sun Dynasty (suryavamsa) was connected with blue-eyed, fair-skinned[18]
Gautama Buddha's aristocratic Aryan family (Sutta Nipata, 3). In the laws of the second or Silver Age, the Laws
of Manu, the text states rulers do not prosper without
priests and priests do not thrive without rulers and that
the priest is said to be the root of the law, and the ruler
is the peak (11.321-2;11.83-4).
4
giving the mysterious priest-king tithes, thus symbolizing
the Abrahamic traditions implicit dependency (cf. St.
Paul: It is beyond dispute that the inferior is blessed by
the superior, Hebrews 7:1-3). Evola often notes the role
of the regal religion according to Melchizedek in the
Ghibelline ideology (the medieval Italian faction supporting the Holy Roman Emperor against the papacy). Evola
nds the testimony of Eginhard signicant, who states
that after Charlemagne 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
Roman Emperor Sigismund (13681437), founder of the
militant-Catholic chivalric Order of the Dragon, continuing a long tradition of Christian-Roman and Byzantine
imperial dominance in religious matters, summoned the
Council of Constance in 1413, to be held 1414-18 in order to purify the clergy from schisms and anarchy.[21]
The Ghibelline conspiracy being the overwhelming of
the Vatican's spiritual authority with the secular power
of the city state. The internecine warfare led to an
apocalyptic interpretation by Russian Symbolists of Nietzsches appropriations.[22]
PHILOSOPHY
2.7
Politics
2.6
Metaphysics of sex
2.7
Politics
5
on him, and in dossier document AR-126 described him
as a reactionary Roman, with a secret goal of an
insurrection of the old aristocracy against the modern
world, and recommended that the SS stop his eectiveness in Germany and provide no support to him.[33]
When he met with "esoteric Hitlerist" Miguel Serrano,
Evola denied that he was a fascist or Hitlerist, but rather
saw Metternich as a conservative ideal. Serrano himself was critical of Evola and saw him as an old-style
traditionalist.[34] Evolas rst published political work
was an anti-fascist piece in 1925, and he wrote a second in
1928.[35] Evola called Italys fascist movement a laughable revolution, based on empty sentiment and materialistic concerns. He opposed the futurism 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 as universal in traditional societies. Although he
never formally aligned himself with such school, one can
see strong similarities between Evolas thought and the
Conservative Revolutionary movement in Germany, such
as a traditionalist worldview rejecting a purely biological
concept of race and the 'self'.
Evola held that politics, like everything else in life, should
look upward and beyond the self. The main argument
against modern demagogic politics is its materialistic
focus and mentality, stemming from an inverted order of
castes. Accordingly, in modernity, due to what he calls
the regression of the castes, the once-preeminent warrior
caste (crystallized in the medieval military religious orders and ethical chivalry and its warrior code) has been
downgraded into the gures of the mere democratic soldier and mercenary, who are servants of the articial,
soulless needs of the now-dominant mercantile and industrial interests. As Evola states, Opposite to the 'soldier' was the type of the warrior and the member of the
feudal aristocracy; the caste to which this type belonged
was the central nucleus in a corresponding social organization. This caste was not at the service of the bourgeois class but rather ruled over it, since the class that
was protected depended on those who had the right to
bear arms".[37]
On the meaning of his anti-'bourgeoisie' stance, Evola
stated:
We are anti-bourgeois not in the descending sense of
subversive collectivists but in the sense of opposing the
dominance of the lower manifestations of the modern
bourgeois spirit: eeminate materialism, commercialism, gangsterism, etc.). The bourgeois tendency has its
inevitable role in society, but must not be absolutized;
rather, the bourgeoisie must be puried, contained, its
values given their space but subordinated to superior values. We are anti-bourgeois because the bourgeois type,
while ranking above the proletarian, yet stands inferior
PHILOSOPHY
to the soldierly-heroic and spiritual-priestly orders. The zation that is held together by the principles of 'loyalty'
bourgeois type, compared to the sacral-warrior, only rep- and 'honor,' must form the basis of the new state. As
resents a lesser degree of progressive manhood.[38]
mentioned, Evola held the SS, which Himmler strove to
Evola attempted to inuence Italys fascist movement design according to the model of the Teutonic Order, to
in the conservative-revolutionary direction he believed be this elite.
it should go the direction of radical Traditionalism;
i.e. away from the esoteric modern Christian Church,
the bourgeoisie, and the masses. His eorts to inuence the regime were a failure, and he believed that by
not following his advice, Mussolinis party failed to fulll its function. He would maintain the 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 into the categories asceticism of action and asceticism of contemplation in their prescriptions for political action.
2.9 Race
A number of Evolas articles and books deal explicitly
with the subject of race. In February 1939, the Race Ofce in Italy had a nationalist, Mediterranean change of
personnel. The new President of High Council of Demography and Race, Giacomo Acerbo, replaced a nutrition professor. The political rise of Alberto Luchini, and
the institutionalized racists from May 1941, coincided
with Evolas school of thought.[41] The convergence of
the esoteric and metaphysical theories in Italy marked an
eective adoption of more Nordic radicalism in Blood
and Spirit.[42]
2.8
Schutzstael
Evola was indierent as to whether the document was authentic or not. He classied it as a 'myth'. Myth here
does not have its contemporary connotation of a 'falsehood'. In Fascist parlance, myths were stories that, properly cultivated, were productive of a reality that an elite
desired, such as the mobilisation of the masses.[44] In
1937, a year after the publication of Giovanni Preziosi's
Italian edition in 1936, when it was claimed to be a ction, Evola wrote as follows:
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, 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 ghting in the name of
the spirit, of tradition, of true civilization.
For Evola this text represented a manipulation by occult
powers trying to hide behind the Jewish and Freemasonic
historical drive toward a merchant society soon to be replaced by the chaos of mass society which could eventually turn against both.[48]
Evola attributed to Jews, as well as to what he termed the
semitic spirit,[49] a corrosive eect on the Nordic race
(a race that was, in Evolas mythology, analogous to the
Nazis Aryans). Evola argued that not only Jews, but
even non-Jews Judaicized in their souls must be combated by a coherent, complete, impartial anti-Semitism
given the means to identify and combat the Jewish
mentality.[50] Evola supported the Nazi anti-Semitic
view that there was a hidden form of Jewish power and
inuence in the modern world; he thought this Jewish
power was a symptom of the modern worlds lack of
true aristocratic leadership. To some Evola was to the
right of Fascism, although he remained a non-combatant
theorist, he was identied with Mediterranean nationalist scholars who believed Jewishness and Italians were
incompatible.[51] Evola further held that Jewish people
denigrated lofty Aryan ideals (of faith, loyalty, courage,
devotion, and constancy) through a corrosive irony that
ascribed every human activity to economic or sexual motives ( la Marx and Freud).[52] In a 1938 article Evola accused Sigmund Freud, Karl Marx, and Cesare Lombroso
of being proponents of Jewish materialistic culture in the
nineteenth century;[53] two years later, in an essay entitled
Jews and Mathematics, Evola characterized Judaism
as the antithesis of Aryan civilization, and broadly attacked a range of what he considered examples of Jewish
inuences, from Pythagoreanism to mathematics.[53] The
article was illustrated with pictures of notable Jews interspersed with classic anti-Semitic representations.[53]
7
fullled 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 Golden Age Arctic Hyperborea, originally semi-immaterial and soft-boned, had played a
crucial founding role in Atlantis and the high cultures both
of the East and West. In Evolas eyes, half-remembered,
cryptic memories of a more-than-human race once existing in a northern paradise constitute the patrimony
of the traditions of many diverse peoples. In this occult
belief, Evola was additionally inuenced by Arctic Home
in the Vedas by Bal Gangadhar Tilak, which posited the
polar North as the original home of the white Ur-Aryan
tribes before their later separation into Western (Hellenic,
Roman, Celtic, Germanic) and Eastern (Iranian, IndoAryan) divisions.
According to Joscelyn Godwin's research: the basic outlines of Evolas prehistory resemble those of Theosophy,
with Lemurian, Atlantean, and Aryan root-races succeeding each other, and a pole-shift marking the transition
from one epoch to another.[55] Evolas dualism between
the Northern Light and the Southern Light, and also the
capture of the Atlanteans by the latter, is also found in
the writings of Theosophys co-founder Helena Petrovna
Blavatsky:
Victor A. Shnirelman, a cultural anthropologist and
ethnographer, has noted that cosmological racial ideas
also appear in the Neo-Theosophical writings of H. P.
Blavatskys one-time disciple Alice Bailey. Shnirelman
wrote that in Baileys teachings, Jews were depicted as
the 'human product of the former Solar system,' linked
with 'World Evil'"; he identied similar ideas in the
works of Bailey and Evola.[58]
The hierarchy of races is really a hierarchy of embodied spiritualities; the spirit, rather than ethnic substance,
determines culture; but at the same time race is the
biological memory of a certain spiritual orientation.
In order to describe what he called the lower, telluric,
Negroid races, he frequently made use of the term
Southern whereas to him higher races were Northern.
North and South are indicated as having simultaIn The Metaphysics of Sex (Inner Traditions, 1st US edi- neously metaphysical, geographical and anthropological
tion 1983, pps. 9-10), Evola discoursed on his philos- meanings:
ophy of de-evolutionary spiritual racism: Our starting
point will be not the modern theory of evolution but Evola quotes the Confucian Chung Yung (10.4) to reinthe traditional doctrine of involution. We do not be- force his point:
lieve the man is derived from the ape by evolution. We According to Evola, the more recent Northern, White and
believe that the ape is derived from man by involution. Indo-European 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 remains of more ancient the archaic, matter-obsessed degenerate remnants of the
races that have disappeared. We concur with the vari- races of the South. Evola saw the sign of the Hyperborean
ous researchers (Kohlbrugge, Marconi, Dacque, Westen- Tradition[59] and its antagonism with the forces of Antihofer, and Adlo) who have rebelled against the evolu- tradition in the Indian mythology surrounding the Vedic
tionary dogma, asserting that animal species evince the divinity Indra (cf. Thor), who is fair of cheek (Rig
degeneration of primordial mans potential. These un- Veda, I.9.3) and with his fair-complexioned friends
PHILOSOPHY
(I.100.18) annihilates the lawless black Dasyu, giving Hindu as well as the ancient Greek and Roman and the
protection to the Aryan color (III.34.9), blowing to noth- Germanic.[61] In fact, Evola publicly celebrated Italian
ingness the swarthy skin which Indra hates (IX.73.5). Fascism as a means to ensure and restore in a modern
On the demonic nature of the lower negroid races and decadent world white supremacy:
their degenerating remnants, Evola relies on an old AryoZoroastrian tradition that teaches negroids belonged to
the dark side owing to their alleged origin in the union
between a demon and a wicked witch: "Zohak, during
his reign, let loose a dev (demon) on a young woman,
and let loose a young man on a parik (witch). They performed coition with [the sight] of the apparition; the negro came into being through that [novel] kind of coition
(Bundahishn, XIVB).
Flowering forth in the Greek, pre-Celtic, Indo-Aryan,
Aryo-Persian, Armenic, Roman, Germanic, Tiwanaku,
Teotihuacn, early Chinese, Aztec-Nahua, Inca and rst
Egyptian dynasties representatives, with more or less ethnic but great spiritual purity, the Northern Light was
considerably lost to the Atlantean oshoot which deled
itself through spiritual integration into the spiritual lunar sphere of the world of the Mother or Earth of
the Southern Light and further miscegenation with bestial, dark Lemurian stocks. Revolt Against the Modern
World presents world-history to be the saga of dualistic
conict between the Northern Light and the Southern
Light": on one side stand the Uranian, patriarchal stocks
of purer Hyperborean lineage, climatically harshly conditioned and heroic-minded celebrators of the winter solstice; on the other stand the chthonic and titanized inferior
races and the spiritually/ethnically bastardized heirs of
the fallen Atlantean civilization captured by the Southern Light and its sacerdotal and naturalistic-pantheist religion of promiscuous vegetal and animal fertility.[60]
9
the 'original Hyperboreans,' which he was critically concerned, were probably 'dolichocephalic, tall and slender,
blond and blue-eyed'.[63] Evola held that the physical mixture 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 his generous notion of what constituted an
Aryan race (Evola was convinced of the Hyperborean origins 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 cataloguedexcept in
terms of Semites and the deeply pigmented peoples of
sub-Saharan Africa.[64] What seemed eminently clear, for
all the qualiers, was that all the material races Evola
identied as capable of serving as hosts for the extrabiological and supernatural spiritual elements were purportedly biological descendents of the 'Aryan-Nordics of Hyperborea.
For Evola, spiritual forces shaped races for their own inscrutable purposes. The notion that mutations, governed
from 'on high,' might be the source of raciation was a relatively common conviction among German esoterics.[66]
Geneticists, Evola argued, failed to provide a compelling
account of how mutations occur. He maintained, as a
consequence, that 'the cause is to be found elsewhere, in
the actions of a superbiological element not reducible to
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
that aords one an entirely dierent set of laws than
those of empirical science.
The eminent scholar of Fascism, Renzo De Felice, maintained that while Evolas spiritual, neo-idealist racial theories were wrong, they had a notable intellectual ancestry,
and Evola defended them in an honorable way: 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. This does not mean that the 'spiritual' theory of
race is acceptable, but it had at least the merit of not toIn the golden age, the celestial race was spiritualonly tally failing to see certain values, to refuse the German
gradually, over time, taking on material properties ... As aberrations and the ones modeled after them and to try
a necessary consequence of miscegenation, there was a to keep racism on a plane of cultural problems worthy of
continual and irreversible decline of the celestials in an- the name.[68]
cient times a tenuous revival under the Romans, and an- Christophe Boutin, in his major work on Evola, Politique
other by the Nordic-Germans during the course of the et Tradition: Julius Evola dans le sicle, 1898-1974 (Paris,
Holy Roman Empirebut by the time of the Renais- 1992), discusses Evolas views on racism and Negroes.[69]
sance, with its humanism, rationalism, universalism and Boutin mentions that in Evolas 1968 collection of essays,
its gradual submission to the theses of the equality of all LArco e la clava[70] there is a chapter on America Nehumans, humankind had entered the kali-yuga, the termi- grizzata, in which Evola criticizes the Telluric Negroid
nal age of 'obscurity,' the end of this current race cycle.
inuence on popular American culture, while acknowlEvola identies the Jews as providing a 'ferment of de- edging that there has been little actual miscegenation.
composition, dissolution and corruption' in antiquity;[65]
Evola also argues against American racial integration in
For Evola, given the fateful path traversed by history, this chapter. The unadulterated 1972 Italian edition of
there remained only one course for contemporary humanMen Among the Ruins ends with an appendix entitled
ity: an attempt at reconstitution of the primordial celestial Appendix on the Myths of our Time, of which number
race, amid the debris of previous race cycles, employing
4 is Taboos of our Times.[71] In this section Evola arthe racial remnants of the Hyperboreans.
gues that modern irrational taboos forbid an honest, frank
3 Inuence
Evolas writings have continued to have an inuence both
within occult intellectual circles and in European far-right
politics. He is widely translated in French, Spanish and
partly in German. Amongst those he has inuenced are
Miguel Serrano, Savitri Devi, GRECE, the Movimento
sociale italiano (MSI), Falange Espaola, Gaston Armand
Amaudruz's Nouvel Ordre Europen, Guillaume Faye,
Pino Rauti's Ordine Nuovo, Troy Southgate, Alain de
Benoist, Michael Moynihan, Giorgio Freda, the Nuclei
Armati Rivoluzionari (Armed Revolutionary Nuclei),
Eduard Limonov, Forza Nuova, CasaPound Italia and
10
the Conservative Peoples Party of Estonia. Famed author Herman Hesse was an admirer of Evola, calling him
A very dazzling and interesting, but also very dangerous author. Giorgio Almirante referred to him as our
Marcuseonly better.[74] According to one leader of
the neofascist black terrorist Ordine Nuovo, Our work
since 1953 has been to transpose Evolas teachings into
direct political action.[75] The now defunct French fascist group Troisime Voie was also inspired by Evola.[76]
Jonathan Bowden, English political activist and chairman
of the New Right, spoke highly of Evola and his ideas and
gave lectures on his philosophy. German psychotherapist
Karlfried Graf Drckheim based part of his initiatory
therapy on Evolas work.[77]
Evolas work heavily inuences Thomas Steiner, the German intellectual.
Evolas work is available in the United States through
publisher Inner Traditions. He has also gained some
attention in Russia, where some of his work has been
analyzed by Alexander Dugin and others from a nationalistic Russian view, and is also popular among
Monarchists with a view of an imperial Moscow as the
"Third Rome", but few translations of some of his shorter
texts. His work is also available in translation in the U.K.,
Spain, Poland, Scandinavia, Finland, Romania, Hungary,
Mexico, Argentina, and Turkey where his Revolt Against
the Modern World was published in 2006. In 2010 Revolt Against the Modern World was published in Brazil by
a small traditionalist group, in an edition limited to 100
copies.
In addition to Evolas political inuence on right-wing
radical-conservatives, black terrorist (neofascist) factions and traditionalist groups worldwide, he has also considerably inuenced followers of certain occult traditions.
Milo Yiannopoulos has cited Evolas works as being part
of the alt-right philosophy.[78]
11
Il cammino del cinabro (1963; second edition, 1970;
English translation: The Path of Cinnabar: An Intellectual Autobiography, 2009)
Un Maestro dei tempi moderni: Ren Gunon (1984; [20] The Mystery of the Grail, :p:39
English translation: Rene Guenon: A Teacher for
[21] Nietzsche (1888c) Der Antichrist, 1895; trans. W. KaufModern Times, 1994)[79]
Metaphysics of War: Battle, Victory and Death in the
World of Tradition (2007)
Footnotes
[31] Atkins, Stephen E.. Encyclopedia of modern worldwide extremists and extremist groups . Westport, Conn.:
Greenwood Press, 2004. p 89.
12
5 FOOTNOTES
[71] Gli uomini e le rovine, Rome, 1953, revised 1967, with the
new appendix, 1972
13
[75] Quoted in Ferraresi, Franco. The Radical Right in Postwar Italy. Politics & Society. 1988 16:71-119. (p.84)
References
Aprile, Mario (1984), Julius Evola: An Introduction to His Life and Work, The Scorpion No. 6
(Winter/Spring): 20-21.
Grin, Roger (1995) (ed.), Fascism (Oxford University Press, ISBN 0-19-289249-5), 317-318.
Hansen, H. T. (2002), Julius Evolas Political Endeavors, introduction to Evola, Men Among the Ruins, (Vermont: Inner Traditions).
Moynihan, Michael (2003), Julius Evolas Combat
Manuals for a Revolt Against the Modern World,
in Richard Metzger (ed.), Book of Lies: The Disinformation Guide to Magick and the Occult (The Disinformation Company, ISBN 0-9713942-7-X) 313320.
Rees, Philip (1991), Biographical Dictionary of the
Extreme Right Since 1890 (New York: Simon &
Schuster, ISBN 0-13-089301-3), 118-120.
Sedgwick, Mark (2004) Against the Modern World:
Traditionalism and the Secret Intellectual History
of the Twentieth Century (Oxford University Press,
ISBN 0-19-515297-2).
Sheehan, Thomas (1981) Myth and Violence: The
Fascism of Julius Evola and Alain de Benoist, Social Research, 48 (Spring): 45-83.
Stucco, Guido (1992), Translators Introduction,
in Evola, The Yoga of Power (Vermont: Inner Traditions), ix-xv.
14
External links
JuliusEvola.net, contains pictures of Evola, his
paintings and a large text archive
Evola As He Is, a collection of previously unpublished texts
Julius Evola: Tradionalist Visionary, website of the
Julius Evola Society
EXTERNAL LINKS
15
8.1
Text
Julius Evola Source: https://en.wikipedia.org/wiki/Julius_Evola?oldid=745456744 Contributors: Timo Honkasalo, Shii, Sfdan, Zeno
Gantner, Delirium, Ahoerstemeier, Cimon Avaro, EmphasisMine, Hoopes, HarryHenryGebel, Sam Spade, Nagelfar, Alan Liefting, Cantara, Zigger, Everyking, Antandrus, Loremaster, Cberlet, Curtsurly, Yossarian, Sam Hocevar, Gary D, Tsemii, Ukexpat, CALR, Frehorse, EliasAlucard, User2004, Dbachmann, CanisRufus, Bill Thayer, Bobo192, Nyenyec, Atlant, Philip Cross, Ricky81682, Echuck215,
Polyphilo, Wtmitchell, SteinbDJ, Alai, Killing Vector, Woohookitty, Morning star, GregorB, M Alan Kazlev, Stefanomione, Soja, Dysepsion, Dogville, MeanMrMustard, Sparkit, BD2412, Rjwilmsi, Dimitrii, Moosh88, Mjsedgwick, FayssalF, FlaBot, Ground Zero, Str1977,
Jfraatz, OpenToppedBus, Planetneutral, Bgwhite, Roboto de Ajvol, YurikBot, RussBot, Pigman, Dking, Jgrantdu, Igin, Zello, Scheinwerfermann, Imaninjapirate, Closedmouth, Wi11y 0n wh3315!, Curpsbot-unicodify, Attilios, SmackBot, John Lunney, Zserghei, Eaglizard,
Kintetsubualo, Hmains, Spacelord~enwiki, Neopagan, Dahn, Janm67, Yaf, Frawan, Battleeld, Lholder, Msalvoni, Kendrick7, Lambiam,
Ser Amantio di Nicolao, Ian Spackman, Gobonobo, Robosh, Gergregreg4325, Neddyseagoon, Midnightblueowl, Iridescent, Alessandro57, Catherineyronwode, Lenoxus, Pudeo, Switchercat, S Hunter Haggard, CmdrObot, Cydebot, Ntsimp, Travelbird, Hebrides, Doug
Weller, DumbBOT, Gimmetrow, Nishidani, Sponberg, Thijs!bot, Barticus88, Bobblehead, Renaudfabbri, Escarbot, Prolog, MECU, Qwerty Binary, DagosNavy, Robina Fox, Some thing, Leolaursen, Magioladitis, Alexoneill, Rodowod~enwiki, Avicennasis, Animum, Gwern,
R'n'B, CommonsDelinker, Ian.thomson, Andareed, Plasticup, Frickeg, Wewelsburg, Hashomer, Idioma-bot, Hugo999, Hfa cavalcarelatigre, TXiKiBoT, Jordi22, Snowbot, Viator slovenicus, Jbmorgan4, GlassFET, Alcmaeonid, Laval, Bobbyperou, Sodomator, Monegasque,
PbBot, Maelgwnbot, Mosmaiorum, Lethesl, Wfgh66, SummerWithMorons, Boodlesthecat, Wedineinheck, TheZoolooMaster, TheOldJacobite, Niceguyedc, ElSaxo, Madsalty, Yorkshirian, Rhododendrites, Ernobe, Arjayay, Gennarous, Cmacauley, Savitardevi, Alexander
Tendler, DJ Sturm, Sedlam, Indopug, DumZiBoT, XLinkBot, Dubmill, Good Olfactory, Addbot, DOI bot, Hapax86, H92Bot, Favonian,
SpBot, Matj Grabovsk, Yobot, KamikazeBot, AnomieBOT, Archon 2488, Rockypedia, Citation bot, Brightgalrs, Eumolpo, ArthurBot,
LilHelpa, Xqbot, J JMesserly, J04n, Omnipaedista, Mvaldemar, MuedThud, FreeKnowledgeCreator, FrescoBot, Surv1v4l1st, Lothar
von Richthofen, Citation bot 1, VOBO, JIK1975, Vehement, Pollinosisss, RememberSrebrenica, Evolist, ImprovingWiki, John of Reading,
Zezen, Eyadhamid, Major Torp, Tercerista, Polisher of Cobwebs, WorldWarTwoEditor, Helpful Pixie Bot, Jeraphine Gryphon, BG19bot,
PhnomPencil, WilliamBraddell, Pack95, Inops, ChrisGualtieri, Cucullatus~enwiki, Mogism, Jackninja5, VIAFbot, Cathry, Me, Myself,
and I are Here, 95pack, Lalalaaaaa, Yousse Mitwally, UW Dawgs, Jegor112, Peter Jackson Biddulph, Julian Felsenburgh, Mutley1989,
Valetude, GianXXIV, GraniteSand, Filedelinkerbot, DrQuinnEskimoWoman, Sigehelmus, CThorpe789, K.e.coman, Rubbish computer,
Dingsuntil, Remomangialupi, KasparBot, BD2412bot, Bandaideditor, Donenne, Eugenikz, Bender the Bot and Anonymous: 237
8.2
Images
8.3
Content license