Revolt Against the Modern World: Politics, Religion, and Social Order in the Kali Yuga

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Meditazioni delle vette (1974)–English translation: Meditations on the Peaks: Mountain Climbing as Metaphor for the Spiritual Quest. Inner Traditions/Bear. 1998. ISBN 9781620550380. Evola, Julius (November 1996). Mystery of the Grail. Translated by Hansen, H. T. Inner Traditions. pp.172–173. ISBN 0892815736.

Such emphasis on the above and on reaching upward helps to explain Evola's constant reference to high and low, pure and impure. Higher is simply that which bears more transcendence in itself or strives toward it. This is the only thing that justifies his positive evaluation of authority and the original priest-kings. Since they stood in immediate touch with the overworld, it was only natural that they should command others who were more earth-arrested. According to Evola the entire Indian caste system, from brāhmaṇa to śūdra, was based in ancient times on this hierarchy of participation in the Absolute. And in aristocratic Rome, the patricians, who were in charge of the rites pertaining to the overworld, therefore ruled the plebeians, who worshiped earthly gods and mother goddesses. Rivolta Contro Il Mondo Moderno". Julius Evola Bibliography. Arrakis. Archived from the original on 15 May 2011 . Retrieved 9 September 2015. L'operaio nel pensiero di Ernst Jünger (1960; The Worker in the Thought of Ernst Jünger). Excerpts in English Heidnischer Imperialismus (1933)–English translations: Heathen Imperialism. Cariou Publishing. 2007. ISBN 9782493842008. And: Pagan Imperialism. Gornahoor Press. 2017. ISBN 9780999086001. Lopez, Donald S. (1995). Curators of the Buddha: The Study of Buddhism Under Colonialism. University of Chicago Press. ISBN 978-0226493091.

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Ricognizioni. Uomini e problemi (1974)–English translation: Recognitions: Studies on Men and Problems from the Perspective of the Right. Arktos. 2017. ISBN 9781912079179.

Articles on occultism from the Ur Group were later published in Introduction to Magic. [84] [63] Reghini's support of Freemasonry would however prove contentious for Evola; accordingly, Reghini broke himself from Evola and left the Ur Group in 1928. [76] Reghini accused him of plagiarising his thoughts in the book Pagan Imperialism; [19] Evola, in turn, blamed him for its premature publication. [85] Evola's later work owed a considerable debt to Guénon's Crisis of the Modern World, [86] though he diverged from Guénon by valuing action over contemplation, [87] [88] and the empire over the church. [89] Sex and gender roles [ edit ] Hans Thomas Hakl, "La questione dei rapporti fra Julius Evola e Aleister Crowley", in: Arthos 13, Pontremoli, Centro Studi Evoliani, 2006, pp.269–289. Rota (2008). Intellettuali, dittatura, razzismo di stato. FrancoAngeli. pp.57–. ISBN 978-88-568-2094-2.Drury, Nevill (2004). The Dictionary of the Esoteric: 3000 Entries on the Mystical and Occult Traditions. Delhi: Motilal Banarsidass. ISBN 978-81-208-1989-4 . Retrieved 11 August 2022. Gregor, A. James (2005). Mussolini's Intellectuals: Fascist Social and Political Thought. Princeton University Press. Evola wrote prodigiously on mysticism, Tantra, Hermeticism, the myth of the Holy Grail and Western esotericism. [56] 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. [57] 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. [58] Though Evola rejected Carl Jung's interpretation of alchemy, Jung described Evola's The Hermetic Tradition as a "magisterial account of Hermetic philosophy". [59] In Hegel and the Hermetic Tradition, the philosopher Glenn Alexander Magee favoured Evola's interpretation over that of Jung's. [60] In 1988, a journal devoted to Hermetic thought published a section of Evola's book and described it as "Luciferian." [61] Later on Evola also rejected the idea of involving himself in recreating this traditional world today. He wanted, as we have said, only to transmit a testimony, so that some, who stand outside this world, could have a fixed point. Gregor, A. James (2006). The Search for Neofascism: The Use and Abuse of Social Science. Cambridge: Cambridge University Press. ISBN 978-0521676397.

Atkins, Stephen E. (2004). Encyclopedia of Modern Worldwide Extremists and Extremist Groups. Greenwood Publishing Group. Here we find ourselves in the middle of the key question as to why Evola suffers from a negative image—not only in the English-speaking world—despite many of his opponents' appreciation for his esoteric works. For starters, there is his undoubted sympathy for Fascism, National Socialism and racism, but let us also make some distinctions. First, there is the spirit of the times to take into consideration, under whose spell authors more famous than Evola, such as Ezra Pound and Knut Hamsun, also fell. In his defense, on no account must we forget Evola's numerous critical newspaper articles written during the entire Fascist epoch, inclusive of wartime, an accomplishment that under a totalitarian regime demanded personal courage by anyone's standards. Of course a comprehensive study of this question is not possible here. But a couple of original quotations from those times should suffice to indicate the direction of Evola's criticism. (A study conducted to that end is the lengthy introduction to the German edition of Evola's major political work: Uomini e rovine (Men Amidst Ruins). Evola's criticism naturally consisted mainly of the fact that he failed to see in Fascism any spiritual root or direction toward the transcendent: the plebeian, the bourgeois, the bureaucratic elements were simply too strong.Cavalcare la tigre (1961)–English translation: Ride the Tiger: A Survival Manual for the Aristocrats of the Soul. Inner Traditions/Bear. 2003. ISBN 9780892811250. 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." [67] Evola attempted to construct, Ferraresi wrote, "a model of man striving to reach the 'absolute' within his inner self". [7] For Evola, Furlong wrote, transcendence "rested on the freeing of one's spiritual self through the purity of physical and mental discipline." [68] Evola wrote that the tension between a detached "impulse toward transcendence" and an engaged "warrior spirit" defined his life and work. [69] Thomas Sheehan. Italy: Terror on the Right. The New York Review of Books, Volume 27, Number 21 & 22, 22 January 1981 La tradizione ermetica (1931; third edition 1971)–English translation: The Hermetic Tradition: Symbols and Teachings of the Royal Art. Inner Traditions. 1995. ISBN 9780892814510. Let us turn to another aspect of Evola's weltanschauung with which we are already acquainted from Hinduism, namely, the idea of involution as opposed to evolution. Not upward development but downward disintegration characterizes Evola's picture of history. We are engaged not in climbing but in sliding. For most of us this thought is so strange that an immediate instinctual negative reaction is rather natural. We might reject the idea of involution in the same way that Darwin's theory of evolution, which originated the belief in progress in the first place, was instinctively rejected in the last century. Evola took these thoughts of involution from Guénon's traditional worldview. The fundamental key to understanding this view is quite clear, for here again Evola sees the struggle as being between above and below, between higher or Uranian (Uranus in Greek mythology is the personification of heaven, the principle of divine origination) and lower or chthonic peoples, whereby in the course of time the matter-bound sons of the earth became stronger and stronger and the portion of transcendence became ever more trivialized. So it is only a question then of choosing from which ideological standpoint one is to consider history, whether to regard it as Evola does—as involution—or as evolution along with the moderns, for whom scholarly and material achievements are more important than spiritual liberation.