H.T. Hansen, "A Short Introduction to Julius Evola" in Evola, Revolt Against the Modern World, p xviii. L'Homme et son devenir selon le Vedânta. (1925 ; Review of Guenon's work published in 1925 in L'Idealismo Realistico). A. James Gregor and Andreas Umland. Erwägen Wissen Ethik, 15: 3 & 4 (2004), pp. 424–429, 591–595; vol. 16: 4 (2005), pp. 566–572 Dugin Not a Fascist?.

Il vampirismo ed i vampiri (1973)–English: Vampirism and Vampires. Written for journal Roma in September 1973. In his The Doctrine of Awakening (1943), Evola argued that the Pāli Canon could be held to represent true Buddhism. [146] His interpretation of Buddhism is intended to be anti-democratic. He believed that Buddhism revealed the essence of an "Aryan" tradition that had become corrupted and lost in the West. He believed it could be interpreted to reveal the superiority of a warrior caste. [62] Harry Oldmeadow described Evola's work on Buddhism as exhibiting a Nietzschean influence, [147] but Evola criticised Nietzsche's purported anti-ascetic prejudice. Evola claimed that the book "received the official approbation of the Pāli [Text] Society", and was published by a reputable Orientalist publisher. [62] Evola's interpretation of Buddhism, as put forth in his article "Spiritual Virility in Buddhism", is in conflict with the post-World War II scholarship of the Orientalist Giuseppe Tucci, who argues that the viewpoint that Buddhism advocates universal benevolence is legitimate. [148] Arthur Versluis stated that Evola's writing on Buddhism was a vehicle for his own theories, but was a far from accurate rendition of the subject, and he held that much the same could be said of Evola's writings on Hermeticism. [86] Ñāṇavīra Thera was inspired to become a bhikkhu from reading Evola's text The Doctrine of Awakening in 1945 while hospitalised in Sorrento. [62] Modernity [ edit ]

2. Evola in Russia: the First Translations

Prior to the end of the Second World War, Evola frequently used the term "Aryan" to refer to the nobility, who in his view were imbued with traditional spirituality. [108] Feinstein writes that this interpretation made the term "Aryan" more plausible in an Italian context and thereby furthered antisemitism in Fascist Italy. [109] Evola's interpretation was adopted by Mussolini, who declared in 1938 that "Italy's civilization is Aryan". [110] Wolff notes that Evola seems to have stopped writing about race in 1945, but adds that the intellectual themes of Evola's writings were otherwise unchanged. Evola continued to write about elitism and his contempt for the weak. His "doctrine of the Aryan-Roman super-race was simply restated as a doctrine of the 'leaders of men' ... no longer with reference to the SS, but to the mediaeval Teutonic knights or the Knights Templar, already mentioned in [his book] Rivolta." [111] [19] Drake, Richard (2021). The Revolutionary Mystique and Terrorism in Contemporary Italy (Seconded.). Bloomington, Indiana: Indiana University Press. ISBN 978-0-253-05714-3. OCLC 1221015144. See Renzo de Felice, Storia degli ebrei; A. James Gregor; Meir Michaelis, Mussolini and the Jews; contra Aaron Gillette, Racial Theories in Fascist Italy, Ch. 4. Horowitz, Jason (2017). "Steve Bannon Cited Italian Thinker Who Inspired Fascists". New York Times. Even though it may be destined to disappear, modern civilization is certainly not the first to become extinct, nor is it the one after which none will follow. In the life of what is conditioned by space and time, lights are continually being put out and kindled again; cycles end and new ones begin. As I have said, the doctrine of the cycles was known to traditional man, and only the ignorance of modern man has induced him to believe that his civilization, which is characterized by the deepest roots in the temporal and contingent element, will enjoy a different and privileged fate.

Weitzman, Mark (2021). "Traditionalism or the Perennial Philosophy". Contending with Antisemitism in a Rapidly Changing Political Climate. Indiana University Press. pp.96–112. Rivolta contro il mondo moderno was published in Milan by Hoepli in 1934. A revised and augmented edition was published in 1969. Translated into English by Guido Stucco (from the 1969 edition), it was published by Inner Traditions. It has also been translated into German, Spanish, French, Serbian and Hungarian. [2] It is known as a cult book in the extreme right circles. [3] The book influenced Mircea Eliade and other thinkers in the Traditionalist school, as well as the European Nouvelle Droite. [4] Contents [ edit ] Evola, Julius (2005). I testi de La vita italiana (in Italian). Edizioni di Ar. ISBN 978-88-89515-13-6.Evola experienced Mussolini's March on Rome in 1922 and was intrigued by fascism. [10] He would praise fascism for "its attempt to refashion the Italian people into a severe, military mold", in Ferraresi's words, but would criticize any concessions to "democratic" pressures. [103] Atkins wrote that "Evola was critical of the Fascist regime because it was not fascist enough." [10] Mussolini was deposed and imprisoned in 1943, and Italy surrendered to the Allies. [185] [106] At this point, Evola fled to Berlin in Nazi Germany with the help of the Sicherheitsdienst. [19] [20] Evola was one of the first people to greet Mussolini when the latter was broken out of prison by Otto Skorzeny in September 1943. [186] According to Sheehan, Adolf Hitler also met with Evola and other fascist intellectuals. [187] After the meeting with Mussolini, at Hitler's Wolf's Lair, Evola involved himself in Mussolini's Italian Social Republic (the Republic of Salò, a Nazi puppet regime). [19] [27] [21] [188] [22] Evola returned to Rome in 1943 to organize a radical right group called the Movimento per la Rinascita dell'Italia. [21] He fled to Vienna in 1944, barely avoiding capture by the Americans when the Allies took Rome. [21] [187] Evola's Heidnischer Imperialismus (1933) was translated by the Russian radical-right Eurasianist Aleksandr Dugin in 1981. [230] Dugin has said that in his youth he was "deeply inspired" by Guénon's and Evola's Traditionalism. [231]

The factor of "blood" or "race" has its importance, because it is not psychologically—in the brain or the opinions of the individual—but in the very deepest forces of life that traditions live and act as typical formative energies. Blood registers the effects of this action, and indeed offers through heredity, a matter that is already refined and pre-formed ... [121] Antisemitism [ edit ]Staudenmaier, Peter (2019). "Racial Ideology between Fascist Italy and Nazi Germany: Julius Evola and the Aryan Myth, 1933–43". Journal of Contemporary History. 55 (3): 473–491. doi: 10.1177/0022009419855428. S2CID 211306550. That ideas of high and low are relative and ultimately invalid is clear enough. Nor does Evola endorse dualism. Such hierarchical evaluations may be necessary in our world, which demands clear-cut ideas if we wish to express ourselves clearly, but for Evola the key to Life beyond life, to initiation—that is, to the beginning, to the origin—is precisely the ultimate oneness of above and below, spirit and matter (as well as spiritual and worldly power), subject and object, myth and history, inner and outer, and thereby also word and deed. According to Evola this unity that does not recognize other was the sign of the original, the godly man. For this man, looking inward was the same as looking outward, and every word through the magic imagination was simultaneously the fulfillment of the imagined. As it was said of the ancients: they still knew the true names of things. Thought was visually perfect and hence one with the will.

Atkins, Stephen E. (2004). Encyclopedia of Modern Worldwide Extremists and Extremist Groups. Greenwood Publishing Group. Orientamenti, undici punti (1950)–English translation: "Orientations: Eleven Points", in A Traditionalist Confronts Fascism. Arktos. 2015. ISBN 9781910524022. Julius Evola (1898–1974) is still relatively unknown to the English-speaking world, even in the traditional circles surrounding René Guénon, of whom he was his leading Italian representative. The major reason for this is that until recently little of Evola's work had been translated into English. This situation is being remedied by Ehud Sperling, president of Inner Traditions International. In addition to Eros and the Mysteries of Love: The Metaphysics of Sex published in 1983, Inner Traditions has also brought out two of Evola's most important books, The Yoga of Power, on Tantrism, and The Hermetic Tradition, on alchemy. Following Revolt Against the Modern World, Inner Traditions will also republish Evola's masterful work on Buddhist asceticism, The Doctrine of Awakening. ²Evola's occult ontology exerted influence over post-war neo-fascism. [98] After 1945, Evola was considered the most important Italian theoretician of the conservative revolutionary movement [167] and the "chief ideologue" of Italy's post-war radical right. [25] Ferraresi wrote that "Evola's thought was the 'essential mortar' that held together generations of militants". [204] According to Jacob Christiansen Senholt, Evola's most significant post-war political texts are Orientamenti and Men Among the Ruins. [205] In the opening phrase in the first edition of Men Among the Ruins, Evola said: