Julius Evola

Julius Evola
Evola during 1920s
Born	Giulio Cesare Andrea Evola (1898-05-19)May 19, 1898 Rome, Italy
Died	June 11, 1974(1974-06-11) (aged 76) Rome, Italy
Cause of death	Respiratory-hepatic problems
Nationality	Italian
Notable work	Theory of the Absolute Individual (1927) Revolt Against the Modern World (1934) The Mystery of the Grail (1937) Synthesis of the Doctrine of Race (1941)
Era	20th century
Region	Western philosophy
School	Traditionalism Actual idealism
Institutions	School of Fascist Mysticism
Main interests	History, religion, esotericism
Notable ideas	Fascist mysticism, spiritual racism
Website	www.fondazionejuliusevola.it

Baron Giulio Cesare Andrea Evola (Italian pronunciation: [ˈɛːvola]; 19 May 1898 – 11 June 1974), better known as Julius Evola (/ˈdʒuljəs ɛˈvoʊlə/), was an Italian philosopher, painter, and esotericist.

Evola has been described as "one of the most influential fascist racists in Italian history" and continues to influence contemporary fascists and neofascists as well as today's alt-right movement and Russian political scientist Aleksander Dugin. President Donald Trump's chief adviser Steve Bannon, in a speech at the Vatican, noted Evola's influence on the Traditionalist movement and Eurasianism favored by Dugin and the alt-right. Regarding this, a New York Times article by Jason Horowitz noted that the "Taboo Italian Thinker Is [an] Enigma to Many, but Not to Bannon".

Controversial Breitbart writer and speaker Milo Yiannopoulos noted Evola's influence on the Alt-Right movement to which he belongs.

According to one scholar, "Evola’s thought can be considered one of the most radically and consistently antiegalitarian, antiliberal, antidemocratic, and antipopular systems in the twentieth century." Many of Evola's theories and writings were also centered on his idiosyncratic mysticism and esoteric religious studies, accordingly, he influenced apolitical esotericists as well.

Biography

Early years

Giulio Cesare Andrea Evola was born in Rome to a Sicilian family of minor aristocracy. He was occasionally attributed with the title "Baron". Little is known about his early upbringing except that he considered it irrelevant. Evola studied engineering in Rome and was involved in the Italian social and artistic Futurist movement until he broke with a leading figure. He joined the artillery as an officer in the First World War. Returning to civilian life, Evola was a painter and poet in the Dada movement.

Esotericism

A keen mountaineer, Evola found the experience a source of revelatory spiritual experience. Evola describes a spiritual crisis after his return from the war. He had experimented with drugs and with magic until, around age 23, Evola considered suicide. He says he avoided suicide thanks to a revelation he had while reading an early Buddhist text. The text dealt with shedding all forms of identity other than absolute transcendence.

Subsequently Evola developed the doctrine of "magical idealism", which held that "the Ego must understand that everything that seems to have a reality independent of it is nothing but an illusion, caused by its own deficiency." For Evola, this ever-increasing unity with the absolute involved expanded participation in the absolute individual understood as unconstrained liberty, and therefore unconditioned power.

Evola was introduced to esotericism by the early supporter of fascism Aurturo Reghini, who sought to promote a "cultured magic" opposed to Christianity. Reghini introduced Evola to the traditionalist René Guénon. In 1927, Reghini and Evola, along with other Italian esotericists, he founded the Gruppo di Ur (the Ur Group). The group's aim was to provide a "soul" to the burgeoning Fascist movement of the time through the revival of ancient Roman Paganism, and influence the fascist regime through esotericism. Reghini's support of Freemasonry would however prove a bone of contention for Evola, accordingly, Evola broke with Reghini in 1928.

Evola wrote prodigiously on Eastern mysticism, tantra, hermeticism, the myth of the holy grail and western esotericism. He held that the alleged superiority of the West over the East lay in the fact that in mythical times the warrior and priestly paths converged.

Racism

Evola has been described as "one of the most influential fascist racists in Italian history." Benito Mussolini read Evola's Synthesis of the Doctrine of Race (Sintesi di Dottrina della Razza) in August 1941, and met with Evola to offer him his praise. Evola later recounted that Mussolini had found in his work a uniquely Roman form of fascist racism distinct from that found in Nazi Germany. With Mussolini's backing, Evola launched the minor journal Sangue e Spirito (Blood and Spirit). While not always in agreement with German racial theorists, Evola traveled to Germany in February 1942 and obtained support for German collaboration on Sangue e Spirito from "key figures in the German racial hierarchy."

Evola expanded racism to include racism of the body, soul and spirit, giving primacy to the latter alleged factor, and asserting that "races only declined when their spirit failed." According to Wolff,

Evola's ‘totalitarian’ or ‘spiritual’ racism was no milder than Nazi biological racism. It actually implied far greater consequences because it discriminated not only against the Jews, but all representatives of the modern western world. Evola's ambition was to elaborate an Italian version of racism and antisemitism, one that could be integrated into the Fascist project to create a New Man. Placed in an Italian context, Evola's totalitarian racism was supposed to contribute to a ‘purification process’ that would precede this new type of human being.

Like René Guénon, he believed that mankind is living in the Kali Yuga of the Hindu tradition, the Dark Age of unleashed, materialistic appetites. The Kali Yuga is the last of a four age cycle. Evola argued that both Italian fascism and Nazism held hope for a reconstitution of the "celestial" Aryan race. He drew on mythology of super-races and their decline, particularly alleged hyperboreans, and maintained that traces of their influence could be felt in Indo-European man, which he nevertheless felt devolved from those alleged higher forms. However, Gregor noted that "Evola’s notions concerning race were really only an elaborate afterthought – largely precipitated by contingencies – jerry built on the foundation of his magic idealism", and wrote:

In 1942, in the course of the Second World War, Fascist intellectuals published excoriating criticism of Evola’s racism. There were reviews of Sintesi di dottrina della razza that entirely dismantled the complex structure of Evola’s exposition. The argument was made that if the spirit of humankind were Evola’s concern, and there were Jews, or perhaps blacks, who displayed the heroic and sublime properties of the Hyperboreans, what difference did it make if that spirit were housed in “non-Aryan bodies”? Of what conceivable importance were physical properties when the real concern is with spirituality? In one of Fascism’s most important theoretical journals, Evola’s critic pointed out that many Nordic-Aryans, not to speak of Mediterranean Aryans, fail to demonstrate any Hyperborean properties. Instead, they make obvious their materialism, their sensuality, their indifference to loyalty and sacrifice, together with their consuming greed. How do they differ from “inferior” races, and why should anyone wish, in any way, to favor them?

Of the Jews, Evola endorsed the views provided by Otto Weininger, and viewed Jews as corrosive and anti-traditional, though he described Adolf Hitler's more fanatical anti-Semitism as a paranoid idée fixe which damaged the reputation of the Third Reich. In this conception, "The Jews were stigmatized, not as representatives of a biological race, but as the carriers of a world view, a way of being and thinking—simply put, a spirit—that corresponded to the ‘worst’ and ‘most decadent’ features of modernity: democracy, egalitarianism and materialism." He did, however, believe that one could be "Aryan", but have a "Jewish" soul, just as one could be "Jewish", but have an "Aryan" soul. Among such Jews of "sufficiently heroic, ascetic, and sacral" character to fit the latter category were, in Evola's view, Otto Weininger and Carlo Michelstaedter.

Evola otherwise spoke of "inferior non-European races" and as noted by Merkl, "Evola was never prepared to discount the value of blood altogether, and he later wrote: "a certain balanced consciousness and dignity of race can be considered healthy, especially if one thinks of where we are going in our time with the exaltation of the negro and all the rest, with the anticolonialist psychosis, and with the 'integrationist' fanaticism: all parallel phenomena in the decline of Europe and the West."" In Mussolini's Intellectuals, A. James Gregor stated that: "[In the German rendering of Imperialismo pagano, Heidnischer Imperialismus], Evola argues that it is out of the creativity of an 'ur-Aryan' and 'solar-Nordic' blood that world culture emerges. Conversely, culture decline is a function of the feckless mixture of Aryan, with lesser 'animalistic,' blood."

Evola developed a "general objective law: the law of the regression of the castes", claiming that "[t]he meaning of history from the most ancient times is this: the gradual decline of power and type of civilization from one to another of the four castes - sacred leaders, warrior nobility, bourgeoisie (economy, "merchants") and slaves - which in the traditional civilizations corresponded to the qualitative differentiation in the principal human possibilities."

As noted by Furlong,

It was this caste-based perspective that was developed in the 1930s and during the war in Evola's extensive writings on racism; for Evola, the core of racial superiority lay in the spiritual qualities of the higher castes, which expressed themselves in the in physical as well as in cultural features but were not determined by them. The law of the regression of castes places racism at the core of Evola's philosophy, since he sees an increasing predominance of lower races as directly expressed through modern mass democracies.

Furlong noted Evola's frequent use of the term "Aryan" to denote the nobility imbued with traditional spirituality prior to the end of World War II, after which he used it very rarely. Wolff noted that:

Friedrich Nietzsche heavily affected Evola's thought. However, Evola criticized Nietzsche for lacking the "transcendent element" in his philosophy. A reference point is needed according to Evola, and this point cannot be reached with senses or logic. Transcendental experiences and spiritual racism supply this reference point, achieved through the heroic element in Man.

From 1945 the issue of race disappeared from Evola's writings. Nonetheless his ongoing intellectual concerns remained unchanged: anthropological pessimism, elitism and contempt for the weak. The doctrine of the Aryan-Roman ‘super-race’ was simply restated as a doctrine of the ‘leaders of men’, while the Ordine Fascista dell'Impero Italiano was simply relabelled the Ordine, or ‘male society’: no longer with reference to the SS, but to the mediaeval Teutonic Knights or the Knights Templar, already mentioned in Rivolta.

Relationship with Fascism

Julius Evola has been described as a "fascist intellectual," a "radical traditionalist," "antiegalitarian, antiliberal, antidemocratic, and antipopular,” and as having been "the leading philosopher of Europe's neofascist movement.". Julius Evola wrote for fascist journals, helped develop Mussolini's manifesto of racism. Yet, while acknowledging Evola's place among fascist intellectuals, his racism, his anti-semitism and his antipathy towards democracy, A James Gregor wrote that "Evola opposed literally every feature of Fascism". Paul Furlong wrote that "The complete Evola held views that it is fair, if somewhat summary, to categorise as elitist, racist, anti-semitic, misogynist, anti-democratic, authoritarian, and deeply anti-liberal."

A difference between Evola's Traditionalism and Italian Fascism is Evola's rejection of nationalism, which he viewed as a conception of the modern West and not of a Traditional hierarchical social arrangement. Heinrich Himmler's SS kept a dossier 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 effectiveness in Germany" and provide no support to him. 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." Evola's first published political work was an anti-fascist piece in 1925, and he wrote a second in 1928. Evola called Italy's 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.

In 1928 Evola wrote the text Pagan Imperialism, a violent attack on Christianity which proposed the transformation of Fascism into a system consonant with ancient Roman values and the ancient Mystery traditions, and which proposed that Fascism transform itself into a vehicle for re-instating the caste-system and aristocracy of antiquity. This text was a diatribe in the name of Fascism against the Catholic Church, which nevertheless led to Evola being criticized by the Fascist regime, as well as by the Vatican itself. A. James Gregor argued that this text was an attack on Fascism as it stood at the time of writing, but noted that Benito Mussolini made use of it in order to threaten the Vatican with the possibility of an "anti-clerical Fascism" for political advantage.

Evola developed a complex line of argument, synthesizing and adapting the spiritual orientation of writers favored by fascists such as Rene Guenon with the political concerns of the European Authoritarian Right. Evola hoped to influence Mussolini's 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 conservative-revolutionary ideas and denounce the demagogic tendencies of official fascism; government censors suppressed the journal and engaged in character assassination against its staff (for a time, Evola retained a bodyguard of like-minded 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).

Finding Italian Fascism too compromising, Evola began to seek recognition in the Third Reich, where he lectured from 1934 onward. He held hope in the Nazi SS, though took issue with Nazi populism and biological materialism. SS authorities rejected Evola's ideas as supranational, aristocratic, and thus reactionary.

Italian Fascism went into decline when, in 1943, Mussolini was deposed and imprisoned. Evola, although not a member of the Fascist Party, and despite his apparent problems with the Fascist regime, was one of the first people to greet Mussolini when the latter was broken out of prison by Otto Skorzeny in 1943. It was Evola's custom to walk around the city during bombing raids in order to better 'ponder his destiny'. During one such raid, in March or April 1945, a shell fragment damaged his spinal cord and he became paralyzed from the waist down, remaining so for the remainder of his life.

After WWII, Evola's writing evoked interest among the neo-fascist right. In May, 1951, Evola was arrested and charged with promoting the revival of the Fascist Party, and of glorifying Fascism. Defending himself at trial, Evola stated that his work belonged to a long tradition of anti-democratic writers who certainly could be linked to fascism—at least fascism interpreted according to certain (Evolian) criteria—but who certainly could not be identified with Fascism, namely, the Fascist regime under Mussolini. Evola then declared that he was not a Fascist but a ‘superfascist’. He was acquitted.

Evola's occult ontology exerted influence over post-war fascism and neo-fascism. Nevertheless, Evola attempted to dissociate himself from totalitarianism, preferring the conception of the "organic" state which he put forth in his text Men Among the Ruins. Evola sought to develop a strategy for the implementation of a "conservative revolution" in post World War II Europe. He rejected nationalism, advocating instead for a European Imperium, which he desired to be expressed in various forms according to local conditions, but be "organic, hierarchical, anti-democratic, and anti-individual."

Post-World War II

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 Reflections of a Radical Traditionalist (1953), Ride the Tiger: A Survival Manual for the Aristocrats of the Soul (1961), and his autobiography The Path of Cinnabar (1963).

Ride the Tiger was Evola's last major work. Furlong considers this text, in the context of his work contemporary to its writing, as a proposition that a potential elite immunize itself from modernity as they attempt to rebel against it via "right wing anarchism."

Death

Evola died unmarried, without children, on 11 June 1974 in Rome.

Influence

Evola's writings have continued to influence many European far-right political, racist and neo-fascist movements. He is widely translated in French, Spanish and partly in German. Amongst those he has influenced are the American Blackshirts Party (who are not white nationalist), Miguel Serrano, Savitri Devi, GRECE, the Movimento sociale italiano (MSI), Falange Española, Gaston Armand Amaudruz's Nouvel Ordre Européen, 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, Tricolor Flame and the Conservative People's Party of Estonia. Giorgio Almirante referred to him as "our Marcuse—only better." According to one leader of the neofascist "black terrorist" Ordine Nuovo, "Our work since 1953 has been to transpose Evola’s teachings into direct political action." The now defunct French fascist group Troisième Voie was also inspired by Evola. Jonathan Bowden, English political activist and chairman of the New Right, spoke highly of Evola and his ideas and gave lectures on his philosophy. Evola has also influenced today's Alt-right movement and Vladimir Putin advisor Aleksander Dugin. President Donald Trump's chief adviser Steve Bannon noted Evola's influence on the Eurasianism movement.

In addition to Evola's political influence, he has also considerably influenced followers of certain occult traditions.

German psychotherapist Karlfried Graf Dürckheim based part of his "initiatory therapy" on Evola's work. Famed author Herman Hesse was an admirer of Evola, calling him "A very dazzling and interesting, but also very dangerous author".

Selected books and articles

• Arte Astratta, posizione teorica (1920)
• La parole obscure du paysage intérieur (1920)
• Saggi sull'idealismo magico (1925)
• L'individuo e il divenire del mondo (1926)
• L'uomo come potenza (1927)
• Teoria dell'individuo assoluto (1927)
• Imperialismo pagano (1928; English translation: 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)
• La tradizione ermetica (1931; English translation: The Hermetic Tradition: Symbols and Teachings of the Royal Art, 1995)
• Maschera e volto dello spiritualismo contemporaneo: Analisi critica delle principali correnti moderne verso il sovrasensibile (1932)
• Rivolta contro il mondo moderno (1934; second edition: 1951; English translation: Revolt Against the Modern World: Politics, Religion, and Social Order in the Kali Yuga, 1995)
• Tre aspetti del problema ebraico (1936; English translation: Three Aspects of the Jewish Problem, 2003)
• Il Mistero del Graal e la Tradizione Ghibellina 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 of Racial Education 2005)
• Sintesi di dottrina della razza (1941; German translation: Grundrisse der Faschistischen Rassenlehre, 1943)
• Die Arische Lehre von Kampf und Sieg (1941; English 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 of Awakening: A Study on the Buddhist Ascesis, 1951; The Doctrine of Awakening: The Attainment of Self-Mastery According to the Earliest Buddhist Texts, 1995)
• Lo Yoga della potenza (1949; English translation: The Yoga of Power: Tantra, Shakti, and the Secret Way, 1992)
• Orientamenti, undici punti (1950)
• Gli uomini e le rovine (1953; English translation: Men Among the Ruins: Post-War Reflections of a Radical Traditionalist, 2002)
• Metafisica del sesso (1958; English translations: The Metaphysics of Sex, 1983; Eros and the Mysteries of Love: The Metaphysics of Sex, 1991)
• L'«Operaio» nel pensiero di Ernst Jünger (1960)
• Cavalcare la tigre (1961; English translation: Ride the Tiger: A Survival Manual for the Aristocrats of the Soul, 2003)
• Il cammino del cinabro (1963; second edition, 1970; English translation: The Path of Cinnabar: An Intellectual Autobiography, 2009)
• Il Fascismo. Saggio di una analisi critica dal punto di vista della destra (1964; second edition, 1970; English translation: Fascism Viewed from the Right, 2013)
• L'arco e la clava (1968)
• Raâga blanda , Composizioni 1916-1922 (1969)
• Il taoismo (1972; English translation: Taoism: The Magic, the Mysticism, 1994)
• Meditazioni delle vette (1974; English translation: Meditations on the Peaks: Mountain Climbing as Metaphor for the Spiritual Quest, 1998)
• Il Fascismo visto dalla destra; Note sul terzo Reich (1974; English translation: Notes on the Third Reich, 2013)
• Ultimi scritti (1977)
• La via della realizzazione di sé secondo i misteri di Mitra (1977; English translation: The Path of Enlightenment According to the Mithraic Mysteries, 1994, ISBN 1-55818-228-4)
• Lo Zen (1981; English translation: Zen: The Religion of the Samurai, 1993)
• Un Maestro dei tempi moderni: René Guénon (1984; English translation: Rene Guenon: A Teacher for Modern Times, 1994)
• Metaphysics of War: Battle, Victory and Death in the World of Tradition (2007)
• A Traditionalist Confronts Fascism (2015)

See also

• Occultism and the far right

References

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• Coletti, Guillermo (1996), "Against the Modern World: An Introduction to the Work of Julius Evola," Ohm Clock No. 4 (Spring): 29-31.
• Coogan, Kevin (1998), Dreamer of the Day: Francis Parker Yockey and the Postwar Fascist International (Brooklyn, NY: Autonomedia, ISBN 1-57027-039-2).
• De Benoist, Alain. "Julius Evola, réactionnaire radical et métaphysicien engagé. Analyse critique de la pensée politique de Julius Evola," Nouvelle Ecole, No. 53–54 (2003), pp. 147–69.
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• Drake, Richard H. (1988), "Julius Evola, Radical Fascism and the Lateran Accords," The Catholic Historical Review 74: 403-419.
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• Stucco, Guido (1994), "Introduction," in Evola, The Path of Enlightenment According to the Mithraic Mysteries, Zen: The Religion of the Samurai, Rene Guenon: A Teacher for Modern Times, and Taoism: The Magic, the Mysticism (Edmonds, WA: Holmes Publishing Group)
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