Julius Evola facts for kids
Quick facts for kids
Julius Evola
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Evola in the early 1940s
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| Born |
Giulio Cesare Andrea Evola
19 May 1898 |
| Died | 11 June 1974 (aged 76) Rome, Republic of Italy
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| Era | 20th-century philosophy |
| Region | |
| School | Perennialism Traditionalism Conservative Revolution |
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Main interests
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Notable ideas
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| Military service | |
| Allegiance |  Kingdom of Italy |
| Service/ |
 Italian Army |
| Years of service | 1917–1918 |
| Rank | Artillery officer |
| Battles/wars | World War I |
Giulio Cesare Andrea "Julius" Evola (Italian: [ˈɛːvola]; 19 May 1898 – 11 June 1974) was an Italian far-right philosopher. Evola regarded his values as aristocratic, monarchist, masculine, traditionalist, heroic, and defiantly reactionary. An eccentric thinker in Fascist Italy, he also had ties to Nazi Germany; in the post-war era, he was an ideological mentor of the Italian neo-fascist and militant Right.
Evola was born in Rome. He served as an artillery officer in the First World War. He became a Dada artist but gave up painting in his twenties. In the 1920s he delved into the occult; he wrote on Western esotericism and of Eastern mysticism, developing his doctrine of "magical idealism".
His writings blend various ideas of German idealism, Eastern doctrines, traditionalism and the interwar Conservative Revolution, with themes such as Hermeticism, Tantra, Hinduism, Buddhism, Taoism, mountaineering, the Holy Grail, civilisations, and decadence. Evola believed that mankind is living in the Kali Yuga, a Dark Age of unleashed materialistic appetites. To counter this and call in a primordial rebirth, Evola presented a "world of Tradition". Tradition for Evola was not Christian—he did not believe in God—but rather an eternal supernatural knowledge with values of authority, hierarchy, order, discipline and obedience. According to scholar Franco Ferraresi, Evola's thought is one of the most consistently "antiegalitarian, antiliberal, antidemocratic, and antipopular systems in the twentieth century". Writings by Evola contain misogyny and attacks on Christianity and the Catholic Church.
Evola advocated for Fascist Italy's racial laws, and eventually became Italy's leading "racial philosopher". Autobiographical remarks by Evola allude to his having worked for the Sicherheitsdienst, or SD, the intelligence agency of the SS and the Nazi Party. He fled to Nazi Germany in 1943 when the Italian Fascist regime fell, but returned to Rome under the puppet Salò government to organize a radical-right group. In 1945 in Vienna, a Soviet shell fragment paralysed him from the waist down.
On trial in 1951, Evola denied being a fascist and instead referred to himself as "superfascista" (lit. superfascist). Concerning this statement, historian Elisabetta Cassina Wolff wrote that "It is unclear whether this meant that Evola was placing himself above or beyond Fascism". Evola has been called the "chief ideologue" of Italy's radical right after World War II. He continues to influence contemporary traditionalist and neo-fascist movements.
Contents
Early life
Giulio Cesare Evola was born in Rome on 19 May 1898, the second son of Vincenzo Evola (born 1854), a telegraphic mechanic chief, and Concetta Mangiapane (born 1865), a landowner. As per the Sicilian naming convention of the era, Evola was partly named after his maternal grandfather. Both his parents were born in Cinisi, a small town in the Province of Palermo on the north-western coast of Sicily, and married there on 25 November 1892. The paternal grandparents of Evola were Giuseppe Evola, a joiner by trade, and Maria Cusumano. Evola's maternal grandparents were Cesare Mangiapane, reported as being a shopkeeper, and his wife Caterina Munacó. Giulio Cesare Evola had an elder brother, Giuseppe Gaspare Dinamo Evola, born in 1895 in Rome. His family were devout Roman Catholics. Evola considered details about his early life irrelevant, and is noted for hiding some details of his personal life.
He is sometimes described as a baron, probably in reference to a purported distant relationship with a minor aristocratic family, the Evoli, who were the barons of Castropignano in the Kingdom of Sicily in the late Middle Ages. He adopted the name Julius as a connection to ancient Rome.
Evola rebelled against his Catholic upbringing. He studied engineering at the Istituto Tecnico Leonardo da Vinci in Rome, but did not complete his course, later claiming this was because he did not want to be associated with "bourgeois academic recognition" and titles such as "doctor and engineer". In his teenage years, Evola immersed himself in painting—which he considered one of his natural talents—and literature, including Oscar Wilde and Gabriele d'Annunzio. He was introduced to philosophers such as Friedrich Nietzsche and Otto Weininger. Other early philosophical influences included Italian man of letters Carlo Michelstaedter and German post-Hegelian thinker Max Stirner.
He was attracted to the avant-garde, and briefly associated with Filippo Tommaso Marinetti's Futurist movement during his time at university. He broke with Marinetti in 1916 as Evola disagreed with his extreme nationalism and advocacy of industry. In the First World War, Evola served as an artillery officer on the Asiago plateau. Despite reservations that Italy was fighting on the wrong side (against Germany, which Evola admired for its discipline and hierarchy), Evola volunteered in 1917 and briefly saw frontline service the following year. Evola returned to civilian life after the war and became a painter in Italy's Dadaist movement; he described his paintings as "inner landscapes". He wrote his poetry in French and recited it in cabarets accompanied by classical music. Through his painting and poetry, and work on the short-lived journal Revue Bleue, he became a prominent representative of Dadaism in Italy. (In his autobiography, Evola described his Dadaism as an attack on rationalist cultural values.) In 1922, after concluding that avant-garde art was becoming commercialised and stiffened by academic conventions, he gave up painting and renounced poetry. Evola was a keen mountaineer, describing it as a source of revelatory spiritual experience.
Evola purportedly went through a "spiritual crisis" through the intolerance of civilian life and his need to "transcend the emptiness" of normal human activity. He experimented with magic, which, he wrote, almost brought him to madness.
Evola would later publish the text The Doctrine of Awakening, which he regarded as a repayment of his debt to Buddhism. By this time his interests led him into spiritual, transcendental, and "supra-rational" studies. He began reading various esoteric texts and gradually delved deeper into the occult, alchemy, magic, and Oriental studies, particularly Tibetan Tantric yoga. Historian Richard H. Drake wrote that Evola's alienation from contemporary values resembled that of other Lost Generation intellectuals who came of age in World War I, but took an uncompromising, eccentric and reactionary form.
Philosophy
Evola's writings blended ideas from German idealism, Eastern doctrines, traditionalism, and especially the interwar Conservative Revolution, "with which Evola had a deep personal involvement", Ferraresi wrote. Evola viewed himself as part of an aristocratic caste that had been dominant in an ancient Golden Age, as opposed to the contemporary Dark Age (the Kali Yuga). In his writing, Evola addressed others in that caste whom he called l'uomo differenziato—"the man who has become different"—who through heredity and initiation were able to transcend the ages, Furlong wrote. Evola considered human history to be, in general, decadent; he viewed modernity as the temporary success of the forces of disorder over tradition. Tradition, in Evola's definition, was an eternal supernatural knowledge, with absolute values of authority, hierarchy, order, discipline and obedience, Furlong wrote. Matthew Rose wrote that "Evola claimed to show how basic human activities <...> were elevated by Tradition into something ritualistic, becoming activities whose very repetitiveness offered a glimpse of an unchanging eternal realm". Ensuring Tradition's triumph of order over chaos, in Evola's view, required an obedience to aristocracy. Rose wrote that Evola "aspired to be the most right-wing thinker possible in the modern world".
Evola wrote prodigiously on mysticism, Tantra, Hermeticism, the myth of the Holy Grail and Western esotericism. German Egyptologist and scholar of esotericism Florian Ebeling noted that Evola's The Hermetic Tradition is viewed as an "extremely important work" on Hermeticism for esotericists. Evola gave particular focus to Cesare della Riviera's text Il Mondo Magico degli Heroi, which he later republished in modern Italian. He held that Riviera's text was consonant with the goals of "high magic" – the reshaping of the earthly human into a transcendental 'god man'. According to Evola, the alleged "timeless" Traditional science was able to come to lucid expression through this text, in spite of the "coverings" added to it to prevent accusations from the church. Though Evola rejected Carl Jung's interpretation of alchemy, Jung described Evola's The Hermetic Tradition as a "magisterial account of Hermetic philosophy". In Hegel and the Hermetic Tradition, the philosopher Glenn Alexander Magee favoured Evola's interpretation over that of Jung's. In 1988, a journal devoted to Hermetic thought published a section of Evola's book and described it as "Luciferian."
Evola later confessed that he was not a Buddhist, and that his text on Buddhism was meant to balance out his earlier work on the Hindu tantras. Evola's interest in tantra was spurred on by correspondence with John Woodroffe. Evola was attracted to the active aspect of tantra, and its claim to provide a practical means to spiritual experience, over the more "passive" approaches in other forms of Eastern spirituality.
Evola advocated that "differentiated individuals" following the left-hand path use dark violent powers against the modern world. For Evola, these "virile heroes" are both generous and cruel, possess the ability to rule, and commit "Dionysian" acts that might be seen as conventionally immoral. For Evola, the left-hand path embraces violence as a means of transgression.
According to A. James Gregor, Evola's definition of spirituality can be found in Meditations on the Peaks: "what has been successfully actualized and translated into a sense of superiority which is experienced inside by the soul, and a noble demeanor, which is expressed in the body." Evola attempted to construct, Ferraresi wrote, "a model of man striving to reach the 'absolute' within his inner self". For Evola, Furlong wrote, transcendence "rested on the freeing of one's spiritual self through the purity of physical and mental discipline." Evola wrote that the tension between a detached "impulse toward transcendence" and an engaged "warrior spirit" defined his life and work.
Nicholas Goodrick-Clarke wrote that Evola's "rigorous New Age spirituality speaks directly to those who reject absolutely the leveling world of democracy, capitalism, multi-racialism and technology at the outset of the twenty-first century. Their acute sense of cultural chaos can find powerful relief in his ideal of total renewal." Stephen Atkins summarized Evola's philosophy as "a complete rejection of modern society and its mores". Evola loathed liberalism, because, as Rose wrote, "Everything he revered—social castes, natural inequalities, and sacred privileges—was targeted by liberalism for reform or abolition." Goodrick-Clarke wrote that Evola invoked Indo-Aryan tradition to advance "a radical doctrine of anti-egalitarianism, anti-democracy, anti-liberalism and anti-Semitism". Rose described Evola as "one of the strangest intellectual figures of his century".
Written works
Evola wrote more than 36 books and 1,100 articles. In some of his 1930s writings, and in works about magic, Evola used pseudonyms, including Ea (after a Babylonian god), Carlo d'Altavilla, and Arthos (from Arthurian legend).
Evola contributed to Giuseppe Bottai's magazine Critica Fascista for a time. From 1934 to 1943 Evola was responsible for 'Diorama Filosofico', the cultural page of Il Regime Fascista, an influential radical fascist daily newspaper owned by Roberto Farinacci, the pro-Nazi mayor of Cremona. Evola used the page to publish international right-wing thinkers. Evola's writings on the page argued for imperialism; leading up to Mussolini's invasion of Ethiopia, Evola praised "the sacred valor of war". During the same period he contributed to the antisemite Giovanni Preziosi's magazine La vita italiana.
In the posthumously published collection of writings, Metaphysics of War, Evola, in line with the conservative revolutionary Ernst Jünger, explored the viewpoint that war could be a spiritually fulfilling experience. He proposed the necessity of a transcendental orientation in a warrior.
Evola translated some works of Oswald Spengler and Ortega y Gasset to Italian.
Politics
In Evola's view, a state ruled by a spiritual elite must reign with unquestionable supremacy over its populace. He cited two models of such an elite as the Nazi SS and Romanian Iron Guard, known for their violence. Evola's philosophy, over his long career, adapted the spiritual orientation of Traditionalist writers such as René Guénon and the political concerns of the European authoritarian right, Furlong wrote. Sheehan described Evola as "perhaps the most original and creative — and, intellectually, the most nonconformist, of the Italian Fascist philosophers".
Evola had access to Benito Mussolini in the last years of the Fascist regime, and advised him on racial policies, but "without much effect", Ferraresi wrote; Evola "was kept (or stayed) on the sidelines of officialty, as some sort of eccentric". Evola was in charge of the cultural page of the influential fascist newspaper Il Regime Fascista for the regime's last decade.' Evola declined to join Italy's National Fascist Party or any other party of the time; Ferraresi wrote that Evola's "lofty nonconformism" and "imperial paganism" did not fit well in a party that would make the Catholic Church a regime pillar. Evola's lack of party membership was later emphasized by admirers to distance him from the regime.
Autobiographical remarks by Evola allude to his having worked for the Sicherheitsdienst, the intelligence agency of the SS and the Nazi Party. With its help, he fled to Berlin in Nazi Germany when the Italian Fascist regime fell in 1943. In May 1951, Evola was arrested in Italy and charged with promoting the revival of the Fascist Party, and of glorifying Fascism. Evola declared that he was not a Fascist but was instead "superfascista" (lit. superfascist). He was acquitted of all charges.
Fascist Italy
Evola experienced Mussolini's March on Rome in 1922 and was intrigued by fascism. 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. Atkins wrote that "Evola was critical of the Fascist regime because it was not fascist enough."
Evola applauded Mussolini's anti-bourgeois orientation and his goal of making Italian citizens into hardened warriors, but criticised Fascist populism, party politics, and elements of leftism that he saw in the fascist regime. Evola saw Mussolini's Fascist Party as possessing no cultural or spiritual foundation. He was passionate about infusing it with these elements in order to make it suitable for his ideal conception of Übermensch culture which, in Evola's view, characterised the imperial grandeur of pre-Christian Europe.
Evola applauded the fascist motto "Everything in the State, nothing outside the State, nothing against the State". Sheehan described Evola as "an ardent supporter of Mussolini". But his Traditionalist ethos rejected nationalism, which he viewed as a conception of the modern West and not of a Traditional hierarchical social arrangement. He stated that to become "truly human", one would have to "overcome brotherly contamination" and "purge oneself" of the feeling that one is united with others "because of blood, affections, country or human destiny".
Evola argued that the regime should dictate to the Catholic Church, not negotiate with it, and warned in Critica fascista in 1927 that allowing the church independent power would make fascism a "laughable revolution". In 1928, he wrote that fascists had made "the most absurd of all errors" through entente with Christianity and the church. He also opposed the futurism that Italian society was aligned with, along with the "plebeian" nature of the movement. He opined that Mussolini should have disbanded his party after 1922 and become a loyal advisor to King Victor Emmanuel III instead. Accordingly, Evola launched the journal La Torre (The Tower) in 1930, to advocate for a more elitist social order. He wrote in La Torre, "We would like a fascism more radical, more intrepid, a truly absolute fascism, made of pure force, inaccessible to any compromise." Evola's ideas were poorly received by the contemporary fascist mainstream. Evola wrote that Mussolini's censors had repressed La Torre, which lasted five months and ten issues; in Drake's words, Italian fascism "had as little tolerance for opposition on the right as on the left". Regardless, a few years later in 1934, Evola was put in charge of the cultural page of the influential radical fascist newspaper Il Regime Fascista, a position he held until 1943.'
Scholars disagree about why Benito Mussolini embraced racist ideology in 1938—some have written that Mussolini was more motivated by political considerations than ideology when he introduced antisemitic legislation in Italy. Other scholars have rejected the argument that the racial ideology of Italian fascism could be attributed solely to Nazi influence. A more recent interpretation is that Mussolini was frustrated by the slow pace of fascist transformation and, by 1938, had adopted increasingly radical measures including a racial ideology. Aaron Gillette has written that "Racism would become the key driving force behind the creation of the new fascist man, the uomo fascista." With the passage of the Italian racial laws in 1938 and Italy's campaign against Jews, Evola demanded measures to counter "the Jewish menace", through "discrimination and selection". Echoing Evola's writings, Mussolini declared in 1938 that "The population of Italy today is of Aryan origin and Italy's civilization is Aryan."
Mussolini read Evola's Synthesis of the Doctrine of Race 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 started preparing the launch of a minor journal Sangue e Spirito (Blood and Spirit) which never appeared. While not always in agreement with German racial theorists, Evola travelled to Germany in February 1942 and obtained support for German collaboration on Sangue e Spirito from "key figures in the German racial hierarchy." Fascists appreciated the palingenetic value of Evola's "proof" "that the true representatives of the state and the culture of ancient Rome were people of the Nordic race." Evola eventually became Italy's leading racial philosopher. Mussolini directed the Ministry of Popular Culture to be guided by "Evola's racist thought".
Evola blended Sorelianism with Mussolini's eugenics agenda. Evola has written that "The theory of the Aryo-Roman race and its corresponding myth could integrate the Roman idea proposed, in general, by fascism, as well as give a foundation to Mussolini's plan to use his state as a means to elevate the average Italian and to enucleate in him a new man."
Third Reich
Finding Italian fascism "too compromising" (in Goodrick-Clarke's words), Evola sought more recognition in Nazi Germany. He began lecturing there in 1934. He described Berlin's Herrenklub, associated with the Conservative Revolution aristocracy, as his "natural habitat". His considerable amount of time in Germany in 1937 and 1938 included a series of lectures to the German–Italian Society in 1938. Evola appreciated what he called Nazism's "attempt to create a kind of new political-military Order with precise qualifictions of race", and believed that the Nazis' brand of fascism had taken its traditionalist thinkers seriously. Evola thought far more highly of Adolf Hitler than Mussolini, although he had reservations about Hitler's völkisch nationalism. Evola wanted a spiritual unity between Italy and Germany and an Axis victory in Europe. (Martin A. Lee calls Evola an "Italian Nazi philosopher" in The Beast Reawakens.)
Evola admired Heinrich Himmler, whom he knew personally. Evola took issue with Nazi populism and biological materialism. SS authorities initially rejected Evola's ideas as supranational and aristocratic though he was better received by members of the conservative revolutionary movement. The Nazi Ahnenerbe reported that many considered his ideas to be pure "fantasy" which ignored "historical facts". Himmler's Schutzstaffel ("SS") kept a dossier on Evola—dossier document AR-126 described his plans for a "Roman-Germanic Imperium" as "utopian" and described him as a "reactionary Roman," whose goal was an "insurrection of the old aristocracy against the modern world." The document recommended that the SS "stop his effectiveness in Germany" and provide him with no support, particularly because of his desire to create a "secret international order".
Despite this opposition, Evola was able to establish political connections with pan-Europeanist elements inside the Reich Security Main Office. He subsequently ascended to the inner circles of Nazism as the influence of pan-European advocates overtook that of Völkisch proponents, due to military contingencies. Evola wrote the article Reich and Imperium as Elements in the New European Order for the Nazi-backed journal European Review. He spent World War II working for the Sicherheitsdienst. The Sicherheitsdienst bureau Amt VII, a Reich Security Main Office research library, helped Evola acquire arcane occult and Masonic texts.
Mussolini was deposed and imprisoned in 1943, and Italy surrendered to the Allies. At this point, Evola fled to Berlin in Nazi Germany with the help of the Sicherheitsdienst. Evola was one of the first people to greet Mussolini when the latter was broken out of prison by Otto Skorzeny in September 1943. According to Sheehan, Adolf Hitler also met with Evola and other fascist intellectuals. 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). Evola returned to Rome in 1943 to organize a radical right group called the Movimento per la Rinascita dell'Italia. He fled to Vienna in 1944, barely avoiding capture by the Americans when the Allies took Rome.
In Vienna, Evola studied Masonic and Jewish documents confiscated by the Nazis, and worked with the SS and fascist leaders on recruiting an army to resist the Allies' advances. It was Evola's custom to walk around the city during bombing raids in order to better "ponder his destiny". During one such aerial bombardment in 1945, a shell fragment damaged his spinal cord and he became paralysed from the waist down, remaining so for the rest of his life.
About the alliance during World War II between Allies and the Soviet Union, Evola wrote: "The democratic powers repeated the error of those who think they can use the forces of subversion for their own ends without cost. They do not know that, by a fatal logic, when exponents of two different grades of subversion meet or cross paths, the one representing the more developed grade will take over in the end."
Postwar and later years
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Evola, partially paralysed after the Soviet bombing raid in Vienna in 1945, returned to postwar Italy in 1948, after being treated for his injuries in Austria.
Ferraresi wrote that Evola was "the guru" for generations of radical right Italian militants, through his writings and youth groups. "The political model Evola selected after 1945 was neither Mussolini nor Hitler," Wolff writes; instead, in post-World War II conversations with neo-fascists, Evola would reference the Nazi SS, the Spanish Falange, Codreanu's Legionary Movement, Knut Hamsun, Vidkun Quisling, Léon Degrelle, Drieu La Rochelle, Robert Brasillach, Maurice Bardèche, Charles Maurras, Plato (particularly The Republic), Dante (particularly De Monarchia), Joseph de Maistre, Donoso Cortés, Otto von Bismarck, Klemens von Metternich, Gaetano Mosca, Vilfredo Pareto, and Robert Michels. He wrote for publications of the neo-fascist Italian Social Movement (MSI) but never joined the party. Adkins wrote that the MSI "claimed him as their philosopher-king, but he barely tolerated their attention". Wolff described him as a "freelance political commentator".
Evola continued his work in the domain of esotericism. 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). He also expanded upon critiques of American civilisation and materialism, as well as increasing American influence in Europe, collected in the posthumous anthology Civiltà Americana.
Evola was arrested along with thirty-six others in April 1951 by the Political Office of the Rome Police Headquarters and charged on suspicion that he was an ideologist of the militant neofascist organisation Fasci di Azione Rivoluzionaria (FAR), after attempted bombings in 1949-50 were linked to Evola's circle. Evola's charges were glorifying fascism and promoting the revival of the Fascist Party. His lawyer was Francesco Carnelutti. He was carried into the courtroom on a stretcher. Defending himself at trial, Evola said that his work belonged to a long tradition of anti-democratic writers who could be linked to fascism—at least fascism interpreted according to certain Evolian criteria—but who could not be identified with the Fascist regime under Mussolini. Evola then denied being a fascist and instead referred to himself as "superfascista" (lit. superfascist). Concerning this statement, historian Elisabetta Cassina Wolff wrote that it is unclear whether this meant he was placing himself "above or beyond Fascism". The judges, who themselves had served during the fascist era, ruled that Evola could not be held responsible for the crimes. Evola was acquitted of all charges on 20 November 1951. Of the 36 other defendants, 13 received prison sentences.
While trying to distance himself from Nazism, Evola wrote in 1955 that the Nuremberg trials were a farce. Evola also made an effort to differentiate his caste based aristocratic state from totalitarianism, preferring the concept of the "organic" state, which he put forth in his text Men Among the Ruins, as well as in his autodifesa. 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 could take various forms according to local conditions, but should be "organic, hierarchical, anti-democratic, and anti-individual". Evola endorsed Francis Parker Yockey's neo-fascist manifesto Imperium, but said Yockey had a "superficial" understanding of what was immediately possible. Evola believed that his conception of neo-fascist Europe could best be implemented by an elite of "superior" men who operated outside normal politics. He dreamt that such a "New Order" of aristocracy might seize power from above during a democratic crisis.
Evola's occult ontology exerted influence over post-war neo-fascism. After 1945, Evola was considered the most important Italian theoretician of the conservative revolutionary movement and the "chief ideologue" of Italy's post-war radical right. Ferraresi wrote that "Evola's thought was the 'essential mortar' that held together generations of militants". According to Jacob Christiansen Senholt, Evola's most significant post-war political texts are Orientamenti and Men Among the Ruins. In the opening phrase in the first edition of Men Among the Ruins, Evola said: "Our adversaries would undoubtedly want us, in a Christian spirit, under the banner of progress or reform, having been struck on one cheek to turn the other. Our principle is different: "Do to others what they would like to do to you: but do it to them first."
In Men Among the Ruins, Evola defines the Fourth Estate as being the last stage in the cyclical development of the social elite, the first beginning with a spiritual elite of divine right. Expanding the concept in an essay in 1950, the Fourth State according to Evola would be characterised by "the collectivist civilization... the communist society of the faceless-massman".
Orientamenti was a text against "national fascism"—instead, it advocated for a European Community modelled on the principles of the Nazis' Waffen-SS, which had mustered international forces. The Italian neo-fascist group Ordine Nuovo adopted Orientamenti as a guide for action in postwar Italy. Evola praised Ordine Nouvo as the only Italian group that had "doctrinally had held firm without descending to compromise". The European Liberation Front of Francis Parker Yockey called Evola "Italy's greatest living authoritarian philosopher" in the April 1951 issue of its publication Frontfighter. Giuliano Salierni, who was an activist in the neo-Fascist Italian Social Movement during the early 1950s, later recalled Evola's calls to violence, along with Evola's reminiscences about Nazis such as Joseph Goebbels.
Personal life
Evola was childless and never married, but as a young man he had a relationship with Sibilla Aleramo. He spent his postwar years in his Rome apartment. He died on 11 June 1974 in Rome from congestive heart failure. His ashes, per his will, were deposited in a hole cut in a glacier on Monte Rosa in the Pennine Alps.
Influence on the far-right
At one time Italian Fascist leader Benito Mussolini, the Nazi Grail seeker Otto Rahn, and the Romanian fascist sympathiser and religious historian Mircea Eliade admired Evola. After World War II, Evola's writings continued to influence many European far-right political, racist and neo-fascist movements. He is widely translated in French, Spanish, partly in German, and mostly in Hungarian (the largest number of his translated works). Franco Ferraresi described Evola in 1987 as "possibly the most important intellectual figure for the Radical Right in contemporary Europe" but "virtually known outside the Right". He is described by Stanley Payne (in 1996) and Stephen Atkins (2004) as the leading neo-fascist intellectual in Europe until his death in 1974. Giorgio Almirante referred to him as "our Marcuse—only better." But outside Italy, France and Germany, Evola was not well known until around 1990 when he received wider English language publication, according to Furlong.
Richard Drake wrote that Evola advocated for terrorism. Peter Merkl noted that Evola's advocacy of force was part of his appeal to the radical right. Wolff wrote: "The debate around his 'moral and political' responsibility for terrorist actions perpetrated by right-wing extremist groups in Italy between 1969 and 1980 began as soon as Evola died in 1974 and have not yet come to an end."
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." Franco Freda and Mario Tuti reprinted Evola's most militant texts. Radicals of the Nuclei Armati Rivoluzionari (NAR) helped spread Evola's philosophy in far-right circles abroad after fleeing Italy in the wake of the terrorist bombing of the Bologna railway station in 1980; some influenced Britain's National Front. Roberto Fiore and his colleagues in the early 1980s helped the National Front's "Political Soldiers" forge a militant elitist philosophy based on Evola's "most militant tract", The Aryan Doctrine of Battle and Victory. The Aryan Doctrine called for a "Great Holy War" that would be fought for spiritual renewal and fought in parallel to the physical "Little Holy War" against perceived enemies.
Umberto Eco mocked Evola; his 1995 essay "Ur-Fascism" referred to Evola as the "most influential theoretical source of the theories of the new Italian right", and as "one of the most respected fascist gurus".
The far-right English politician and orator Jonathan Bowden gave lectures on Evola's philosophy. The French far-right figure Alain de Benoist has cited Evola as an influence.
Goodrick-Clarke noted Evola's pessimistic invocation of the Kali Yuga as an influence on esoteric Nazism and Aryan cults.
Evola's Heidnischer Imperialismus (1933) was translated by the Russian radical-right Eurasianist Aleksandr Dugin in 1981. Dugin has said that in his youth he was "deeply inspired" by Guénon's and Evola's Traditionalism.
The Greek neo-Nazi party Golden Dawn includes his works on its suggested reading list, and the leader of Jobbik, the Hungarian nationalist party, admires Evola and wrote an introduction to his works.
References to Evola are widespread in the alt-right movement. Steve Bannon has called him an influence.
Works
- Books
- L'individuo e il divenire del mondo (1926; The Individual and the Becoming of the World).
- L'uomo come potenza (1925; Man as Potency).
- Teoria dell'individuo assoluto (1927; The Theory of the Absolute Individual).
- Imperialismo pagano (1928; second edition 1978)
- Fenomenologia dell'individuo assoluto (1930; The Phenomenology of the Absolute Individual).
- L'operaio nel pensiero di Ernst Jünger (1960; The Worker in the Thought of Ernst Jünger). Excerpts in English
- Collections
- Saggi sull'idealismo magico (1925; Essays on Magical Idealism).
- Articles and pamphlets
- L'Homme et son devenir selon le Vedânta. (1925; Review of Guenon's work published in 1925 in L'Idealismo Realistico).
- La tragedia della 'Guardia di Ferro - (1938) English translation: The Tragedy of the Iron Guard. Originally published in La vita italiana 309, Dec 1938.
- On the Secret of Decay (1938) – Originally written in German and published by the Deutsches Volkstum magazine n. 14.
- Una vittima d'Israele (1939). Published in January 1939 in La vita Italiana.
- Il vampirismo ed i vampiri (1973) – English: Vampirism and Vampires. Written for journal Roma in September 1973.
- Works edited and/or translated by Evola
- Tao Tê Ching: Il libro della via e della virtù (1923; The Book of the Way and Virtue). Second edition: Il libro del principio e della sua azione (1959; The Book of the Primary Principle and of Its Action).
See also
In Spanish: Julius Evola para niños
- Mysticism
- Traditionalist School
- Western esotericism
