Early Experiences
Keeping in the spirit of his philosophy, Evola does not list autobiographical details from his youth. Perhaps there was some abuse in the family and perhaps there was not. Any ways, Evola was born into a Catholic family. However, from an early age, Evola found himself with a predisposition for and an interest in “transcendence.” The other thing was Evola initially found himself attracted to mathematics in his youth.
In Evola’s early twenties he found himself attracted to the philosophical movement in Italy known as “futurism.” The futurists lead themselves to a rejection of both all things academic and all things Bourgeoise. Its main goal was progress and action. The futurists enjoyed things such as cars, airplanes, and youth. Meanwhile Evola was undergoing studies at an academic college as an electrical engineer. But Evola- true to the spirit of his philosophy- dropped out one year before the completion of his phd. He says there are two types of people: those that have degrees and those that do not. During this time, the first world war broke out of which Evola was assigned a spot as an artillery officer on the front line.
After the war, Evola became involved in the Dadaism movement- another artistic movement in Italy during the early 1900s. Dadaism was one of the first artistic movements in Europe to move away from the realism found in medieval and early modern art into a form of abstract expression. Dadaism was an Avant guard movement which pushed traditional boundaries and disrupted traditional aesthetic categories. they affirmed a unity between order and disorder. Evola describes Dadaism as “sensorial idealism.” According to Evola, Dadaism made use of “pure means of expression,” removed from “all emphasis on content” in order to evoke absolute freedom. Evola was one of the main figures in the movement and personally knew many of the other leading figures of the movement. One of Evola’s main achievements was an exhibition of fifty-four paintings held in 1920 in Rome.
The Speculative period of magical idealism
It was around this time that Evola experienced an existential crisis. It was around this time that Evola began to experiment with mind altering drugs-particularly psychedelics- although they were not called that at the time. These experiences provided him with not only “inner phenomena,” but also certain understandings with regard to doctrinal matters that would have been hard to obtain otherwise without the use of alternative techniques. Rather than following the path of the existentialist, Evola found himself absorbed in transcendent issues. This began with his philosophical period of magical idealism- between 1921 and 1927. Evola started with a translation of the tao-te-ching by Lao Tzu. In the book, Evola wrote an introduction in which he interpreted Taoism as a form of idealism- and the rest of the book is clouded in idealist terminology. This decision, Evola later regretted- opting in later editions to see the tao-te-ching in Eastern spiritual contexts. After this, Evola turned his attention and began to systematically study post Kantian German idealism. The Italian heads of this tradition: Giovanni Gentile and Benedetto Croce appeared to Evola to be endorsing a convoluted, academic, and bourgeoise version of this theory- so Evola turned his attention to the direct study of the original documents. Evola admits the influence also of Nietzsche on his thought but to a lesser extent than his predecessors. From these sources, Evola constructed his theory of magical idealism in which he posits four fundamental principles of the individual: (a) solipsism, (b) projection of the past from the present, (c) absolute freedom, and (d) oscillatory relationship between the subject and the physical world.
Evola’s Esoteric Phase
Now begins Evola’s second distinct phase of his career. He had invented a new form of idealism which was arguably an inspiration behind Mussolini’s rise to power. That would be enough to make a great philosopher. However, Evola now begins his esoteric phase. Evola believes esoteric practices and the resulting customs and practices should be practiced exactly as they are handed down throughout history- making him a traditionalist. However, Evola does not necessarily believe in an underlying unity behind all religions, making him not a perennialist like Guenon.
Tantrism and the UR group
In the mid-1920s, Evola found himself attracted to the works of tantrism- a controversial Hindu and Buddhist metaphysical doctrine in which the entirety of civilization is identified with a feminine goddess. Tantrism is rooted in metaphysics but is based on spiritual experiences. Even though the West is typically characterized by an affirmation of the will to live and the East a denial, tantrism focuses on harnessing metaphysical power in order to affirm “the transcendental affirmation of the I.” Shakti– the feminine principle- manifests itself in a form of cosmological magic with “transbiological energies.” On the practical side, Evola discusses many practical and taboo techniques of the practitioner in order to affirm the power of the “I” such as yoga, meditative exercises and ritual practices. Around this time, Evola also wrote his book Pagan Imperialism, in which he recommends infusion of spiritual and religious ideals into the fascist state.
In 1927, Evola joined the mysterious magical order: the “UR Group,” which was led by Evola and Reghini. The UR Group successively wrote “Introduction to Magic” in three volumes between 1927 and 1929- an esoteric magazine. The focus of the UR group was not on magic as it was popularly known throughout the medieval period and renaissance but focused instead on “high magic”- that form of magic that is conducive to initiatory wisdom. The aim was threefold: an outline of methods, disciplines and techniques, publishing of rare Eastern and Western texts, and critical investigation into the subject matter. One of the original ideas expounded in the magazine was the idea of “conditioned immortality”- which is the notion that the individual is not endowed with a soul that is by rights immortal. Evola’s work in the UR group would later form a basis for his later work.
The hermetic tradition and critique of contemporary spirituality
In 1931, Evola published the book The Hermetic Tradition. In the book, Evola documents an original interpretation of hermeticism along traditionalist lines- focusing on alchemical Hermetica– which consists of those hermetic texts of mythical origin which originated with the Greeks, continued with the Arabs, and reached the European West during the renaissance. These texts discuss chemical and metallurgic operations- “particularly the production of gold, of the philosophers stone and the elixir of wisdom”- discussed at times in coded and symbolic language and incorporating the myths of antiquity. According to Evola, the singular importance of alchemy is the transformation of the individual, with secondary importance in the transforming of metals due to supranormal abilities in the self-transformed initiate. He particularly points out that substances mentioned in the texts are actually symbols embodying forces present in man and nature.
In Evola’s The Mask and Face of Contemporary Spiritualism, published 1932, Evola defends traditionalism against contemporary spirituality. He argues that two opposite realms into the transcendent exist which naturalism is situated between- that of the “subnatural” and “subpersonal,” and that of the “supernatural” and “super-personal.” The former process is inferior to it and is most commonly pursued in contemporary spiritualism. The latter process is superior to it and is pursued in the realm of tradition. Evola then goes on to critique several contemporary currents. He describes psychical research as self-transcendence by descent since it attempts to apply the scientific method to a realm where it cannot be applied. Steiner’s anthroposophy is dismissed due to its muddled, convoluted framework and its original insights which is typical of the subpersonal. The descent into the primitivism of savage people- which is typical of contemporary thought- is described as regressive. In one of Evola’s chapters, he gives a positive description of Catholicism. Catholicism is to be held in higher esteem than primitive Christianity and is full of traditional structure, which has a greater inner seriousness than profane philosophy and intellectualism.
Revolt Against the Modern World
In 1934, Evola wrote his main book on traditionalism- Revolt against the Modern World. Revolt is a study of the decline of the West throughout history. The common error that causes this to arise is the mistaken optimism in “progress.” They thus regard degeneration to be achievement. Evola contrasts the “world of tradition” and the “modern world.” The world of tradition incorporates two opposing orders: the physical and the metaphysical. The latter order is superior while the former order is inferior. It is the goal of a traditional civilization to lead one to the superior mode of operating. This is initiated into the public through a higher authority. Evola outlines in a traditional civilization things such as law, ritual, relation between the warrior and priestly caste and relation between the sexes. Evola then outlines the morphology of civilization- beginning from prehistory. He contrasts the doctrine of evolutionism with the doctrine of devolution. In the book, Evola ends up merging the Western and Eastern yuga periods each of which number four. The modern period can be seen as the kali-yuga (dark age) of the Hindus. History is marked by a shift of power from the highest caste down slowly into the lowest castes- shifting from the spiritual authority into the warrior authority into the merchant class with the bourgeoise, and finally into the peasants. It is important to note that Evola does not necessarily mean by revolt a return to ancient paganism, but a return to ancient spirituality of the previous yuga periods. Also, Evola’s suggestion for a return to the past is non-Eurocentric- as he gives equal weight to all civilizations.
Mystery of the Grail and the Doctrine of Awakening
In Evola’s The Mystery of the Grail, published 1938, the book contains an analysis of the myth of the holy grail from the medieval period which is rooted in Christian tradition but contains much that is not Christian. This deals with King Author and his court within the Celtic and Nordic tradition. The king looses his strength and in order to regain it, must use the grail. The myth can be seen as containing an initiatory (as opposed to a mystical) character. Evola regards the myth as representing a precise historical moment. He sees the myth as an expression of the medieval attempt to unify Europe in contrast to the spiritual world of the church. Evola then describes those groups which are the inheritors of the myth of the grail such as the Freemasons and the Rosicrucians.
In the late 1930s, Evola concentrated on his most important Eastern texts- The Doctrine of Awakening and The Yoga of Power. However, these were not published until 1943 and 1949, respectively. The Yoga of Power is the definitive treatment of Evola’s work on Tantrism from the 1920s. In The Doctrine of Awakening, Evola reveals the initiatory character of Buddhism. This is expressed in the doctrine of awakening- a text written by Buddha which had supposedly been lost throughout the centuries until rediscovered by Buddha. Evola maintains that Buddhism transcends religion while retaining an initiatory aspect. Evola outlines the theoretical aspect of Buddhism but also concentrates on the practical aspect, that is asceticism. The fundamental feature of Buddhism, according to Evola, is its practical aspect. Evola then goes on to treat later developments in Buddhism: Hinayana and Mahayana.
Issues in Race and Political Philosophy in Men among the Ruins
Although racism has been associated with the more problematic features of the third Reich, Evola developed his own philosophy of race. Evola distinguishes between three types of race: the race of the body, the race of the character, and the race of the spirit. Evola argued that it is the inner race that is to be considered the most important. I think what Evola is getting at here is that he believes in racial differences but at the same time he believes in identicality of the intellect so there is relative uniformity among the races. At the same time, he is an idealist, so he is removing the brain, so there is no biological guarantee which race a person is. In other words, you should eyeball it. This gives the Hindu’s something to improve upon, for example. They should retain the castes but level out the equality of each caste. It is important to note that Evola’s philosophy of race is not anti-semitic in nature. Evola’s philosophy of race ended up becoming the philosophy of race of the Italian fascists- allowing them to adopt a philosophy of race similar to the Nazis but retain their own original impulse.
Evola’s Men among the Ruins, published 1953, was Evola’s attempt at a genuine reestablishment of the Right. In it, Evola rejects liberalism as an attempt to subvert and control the world. However, Evola is not endorsing the “capitalist right,” but simply the religious and political right. The true state is thus controlled by some kind of higher order which is embodied in an authority. This authority creates “stability” and “unity” in the political organization. This is best found like that in Rome with religious warrior ideals- used to “nourish,” “awaken” and “sustain” the individual’s ability to “act,” “think,” and “fight.” Thus, the state forms an organic unity with just inequality. This is in sharp contrast to the totalitarian state. In doing so, Evola distances himself from dictatorships. He also wishes to distance himself from any society that places economy first. So, Evola emphasizes an organic, hierarchical unity, rejecting purely economic considerations.
Metaphysics of Sex and Ride the Tiger
In 1958, Evola published Metaphysics of Sex, in which Evola uses metaphysics in the broad sense of any claim about the fundamental nature of reality that transcends the physical. In it, Evola contrasts his metaphysical interpretation of sex from biological/psychoanalytical descriptions in which sub-personal instincts are aimed at the repropagation of the species. Evola argues that sex brings about a shift in consciousness that gives one a glimpse of the metaphysical. Sex is also aimed at reintegration of the partner within himself, perhaps involving a merging of his soul with his partner.
In Evola’s Ride the Tiger, he describes the path of the man of tradition in the present world. Nothing can be done to change the present situation in which a lack of tradition reigns supreme. This man, according to Evola, should not abandon the contemporary world altogether but should accept it while retaining an element of traditional character. This is precisely what “riding the tiger” means: allowing those forces which according to contemporary society foster destruction and allowing them to act in a way to cause liberation. Riding the tiger pertains only to the inner life of the individual and in no way applies to “external goals” and the future. Even though the doctrine of cycles plays a crucial role in traditional doctrine, it should not be able to stop one’s inner life in the present. He points out areas of dissolution in contemporary society and explains how the man of tradition may handle it. However, Evola is again clear that he sees contemporary spirituality as a form of decomposition, which serves as a bad replacement for religion.
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