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) 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." He was admired by Benito Mussolini, and continues to influence contemporary fascist and neofascist movements, and Russian political scientist and sometime Vladimir Putin advisor Aleksander Dugin cites Evola's influence. 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.

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.

Evola's early philosophical influences included Friedrich Nietzsche, Otto Weininger, Carlo Michelstaedter, and Max Stirner.

Esotericism

A mountaineer, Evola described the experience a source of revelatory spiritual experience. After his return from the war, Evola experimented with drugs and 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. Evola would later publish the text The Doctrine of Awakening, which he regarded as a repayment of his debt to the doctrine of Buddha for saving him from suicide.

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.

Thomas Sheehan noted in Myth and Violence: The Fascism of Julius Evola and Alain de Benoist,

What Evola has done is to actualize and exaggerate a tendency that is implicit in all Western philosophies based on the primacy - indeed, the possibility - of an intellectual intuition. He repudiates dialogistic, discursive reasoning (logos, ratio), not because he favors a descent to the irrational, but because he affirms, along with Aristotle, the superiority of the supra-rational.

Evola was introduced to esotericism by the early supporter of fascism Arturo 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, founded the Gruppo di Ur (the Ur Group). The purpose of this group was to attempt to bring the members' individual identities into such a superhuman state of power and awareness that they would be able to exert a magical influence on the world. The group employed techniques from Buddhist, Tantric, and rare Hermetic texts. The group aimed 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. Articles on occultism from the Ur Group were later published in the text Introduction to Magic.

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. German Egyptologist and esoteric scholar Florian Ebeling has noted that Evola's text The Hermetic Tradition is viewed as an "extremely important work on Hermeticism" in the eyes of esoteric adherents. The psychologist Carl Jung described this text as a "detailed account of Hermetic philosophy", and cited Evola as an authority for his contention that alchemy referred in actually to psychic rather than pseudochemical processes.

Evola's subsequent text Revolt Against the Modern World accepted as valid mythology of an ancient Golden Age. He attempted to convey the features of his idealized traditional society, and he argued that modernity represented a serious decline from such a society. He argued in that in the postulated Golden age, religious and temporal power were united, and that society was not founded on rule by priests, but by warriors expressing spiritual power - accordingly he saw in mythology evidence of the alleged superiority of the West over the East. Moreover, he claimed that the traditional elite had the ability to access power and knowledge through a hierarchical version of magic which differed utterly from lower, "superstitious and fraudulent", forms of magic.

Evola's text The Mystery of the Grail discarded the Christian interpretations of the mythical Holy Grail, maintaining instead that the Grail "symbolizes the principal of an immortalizing and transcendent force connected to the primordial state and remaining present in the very period of ... involution or decadence ... The mystery of the Grail is a mystery of a warrior initiation." He held that the Ghibellines, as opponents of the Guelf merchants and partisans of the Catholic Church who fought against them for control of Northern and central Italy in the thirteenth century, had within them residual influences of pre-Christian Celtic and Nordic initiatic traditions representing the Grail myth. He also held that the Guelf victory against the Ghibellines represented a regression of the castes, since the merchant caste took over from the warrior caste. In the epilogue to this text Evola argued that the Judeo-Masonic conspiracy theory forgery the Protocols of Zion, regardless of whether it was authentic or not, was a cogent representation of modernity. Historian Richard Barber stated that in this book, "Evola mixes rhetoric, prejudice, scholarship, and politics into a strange version of the present and future, but in the process he brings together for the first time interest in the esoteric and in conspiracy theory which characterize much of the later Grail literature." The Nazi Grail seeker Otto Rahn admired Julius Evola.

In The Doctrine of Awakening, Evola argued that the Pāli Canon could be held to represent true Buddhism. His interpretation of Buddhism is that it was intended to be anti-democratic, that it revealed the essence of an "aryan" tradition that had become corrupted and lost in the West, and that it coud be interpreted in such a way as to reveal the superiority of a warrior caste. Harry Oldmeadow described Evola's work on Buddhism as exhibiting Nietzschean influence. However, Evola criticized Nietzsche's anti-ascetic prejudice. The book "received the official approbation of the Pāli [text] society", and was published by a reputable Orientalist publisher. Evola later confessed that he was not a Buddhist, and that his text was meant to balance his earlier work on the Hindu tantras. In Tantric Buddhism in East Asia, Richard K. Payne, Dean of the Institute of Buddhist Studies, argued that Evola manipulated Tantra in the service of right wing violence, and that the emphasis on "power" in The Yoga of Power gave insight into his mentality.

Gregor sources the text Meditations on the Peaks for Evola's definition of spirituality as "actually 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."

The elitist aspects of Nietzsche's writings 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.

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.

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."

In Revolt against the Modern World]], 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 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:

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.

Anti-Feminism

Julius Evola believed that relations between the sexes needed to be rectified. He held that modern notions of sex as an instrument of passion were a degeneration of the use of sex as a means of ordering and spiritual initiation, by which an elite could reproduce itself not quantitavely, but qualitatively. In this context he held that the alleged higher qualities expected of a man of a particular race were not those expected of a woman of the same race - that male principles are accentuated between races, while those of women are more alike and less differentiated. He held that "just relations between the sexes" involved women acknowledging their inequality with men. Evola regarded matriarchy and goddess religions as a symptom of decadence, and preferred a hyper-masculine, warrior ethos.

Nicholas Goodrick-Clarke noted the fundamental influence of Otto Weininger's male supremacist book Sex and Character on Evola's dualism of male-female spirituality. According to Goodrich-Clarke, "Evola's celebration of virile spirituality was rooted in Weininger's work, which was widely translated by the end of the First World War."

Evola's views on sexuality were dealt with at length in his text Eros and the Mysteries of Love: The Metaphysics of Sex, which he referred to as the principal book he published in the post-war period. This book remains popular among many New Age adherents.

Elitism and 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, and 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". In a trial in 1951, Evola, who denied being a Fascist, referred to himself as a ‘superfascist’. 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 one 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. Aleksandr Dugin translated the 1933 version of Evola’s Pagan Imperialism into Russian in 1981 and distributed it in samizdat.

Evola developed a complex line of argument, synthesizing and adapting the spiritual orientation of writers favored by fascists such as René Guénon 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. Nevertheless, the Sicherheitsdienst helped Evola acquire arcane occult and Masonic texts during World War II.

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. Evola was considered, especially after 1945, as the most important Italian theoretician of the Conservative Revolution.

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.

Egil Asprem and Kennet Granholm describe Evola's primary political texts during this time period as Orientamenti and Men Among the Ruins. 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."

Wolff attributes extreme-right terrorist actions in Italy in the 1970s and 1980s to the influence of Julius Evola.

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) and 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. Wolff noted that in this text,

Evola argued that the fight against modernity was lost. The only thing a ‘real man’ could just do was to ride the tiger of modernity patiently: ‘Thus the principle to follow could be that of letting the forces and processes of this epoch take their own course, keeping oneself firm and ready to intervene when “the tiger, which cannot leap on the person riding it, is tired of running”. He chose, in other words, a sort of inner journey and ‘inner emigration’ from the world—using an expression borrowed from Heidegger—that removed him completely from active political engagement. However, he did not exclude the possibility of action in the future.

However, Wolff also noted that "as Anna Jellamo declared in 1984, Evola's apoliteia in Ride the Tiger was in truth only ‘an adjustment and improvement’ to his ‘warrior theory’." 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

The Italian Fascist leader Benito Mussolini and the Nazi Grail seeker Otto Rahn admired Julius 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 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.

The novelist and essayist Marguerite Yourcenar of the Académie française, paid homage to Evola's text The Yoga of Power, writing her opinion of "the immense benefit which a receptive reader may gain from an exposition such as Evola's", and concluded that "the study of The Yoga of Power is particularly beneficial in a time in which every form of discipline is naively discredited."

The psychologist Carl Jung favorably cited Evola's work on Hermeticism. German psychotherapist Karlfried Graf Dürckheim based part of his "initiatory therapy" on Evola's work. Famed author Herman Hesse in a private letter described Evola's text Revolt Against the Modern World as "really dangerous."

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)
• Meditazioni delle vette (1974; English translation: Meditations on the Peaks: Mountain Climbing as Metaphor for the Spiritual Quest, 1998)

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.
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