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Julius Evola

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Julius Evola born Giulio Cesare Andrea Evola, aka Baron Evola (May 19, 1898-June 11, 1974), was a controversial Italian esotericist and occult author, who wrote prolifically on matters political, philosophical, historical, racial, and religious from a Traditionalist School point of view. He wrote extensively on Hermeticism, sex magic, Tantra, Buddhism, Taoism and various philosophic and religious Traditions from the East and the West.

Evola had associations with Italian Fascism from the late 1920s through the collapse of the regime in 1943, after which he fled to Nazi-ruled Germany, supported the creation of the Salò Republic, and worked with the SS Ahnenerbe. In the post-war period he returned to Italy where his writings enjoyed popularity among some on the far right, especially young neo-fascist groups (this was in spite of Evola's criticism of mass movements). Many Radical Traditionalist, Nouvelle Droite, Conservative Revolutionary, Aryanist, and Third Positionist groups and intellectuals have been influenced by, and continue to propagate, Evola's views.

Contents

[edit] Biography

[edit] Early years

Giulio Cesare Andrea Evola was born in Rome to a noble Sicilian family. He fought in World War I as an artillery officer on the Asiago plateau. Attracted to the avant-garde, Evola briefly associated with Filippo Marinetti's Futurist movement, but became a prominent representative of Dadaism in Italy through his painting, poetry, and collaboration on the journal, Revue Bleu. In 1922, after concluding that avant-garde art was becoming commercialized and hardened into academic convention, he gave up painting and renounced poetry (Drake 1986, 63).

[edit] Entry into esotericism

Around 1920, his interests led him away from the production of art and into his "trans-rational" philosophic studies. He began reading various esoteric texts and gradually delved deeper into the occult, alchemy, magic, and Oriental studies, particularly Tibetan Lamaism and Vajrayanist tantric yoga.

In 1927, along with other Italian intellectuals, he founded the Gruppo di Ur for the study of esotericism, specifically of a Guénonian stripe. It is in this enterprise, although not exclusively with this group, that Evola would primarily work for the rest of his life.

[edit] Involvement with Fascism

In the late 1920s, Evola expressed his support for a Radical Fascist revolution to sweep modern Judeo-Christianity out of Italy and replace it with a "Pagan Imperialism" (à la Ancient Rome). He voiced his dissent against Mussolini's Lateran Accords with the Roman Catholic Church and rejected the Fascist party's nationalism and its focus on mass movement mob politics; he hoped to influence the regime toward Traditionalist School values. Early in 1930, Evola launched Torre, a biweekly review, to voice his elitist conservatism 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.

Evola supported Fascism for his own ends, but was rebuked by the regime because his ends where not always theirs. When World War II broke out, he volunteered for military service in order to fight the Communists on the Russian front; he was rejected because he had too many detractors in the bureaucracy (Hansen 2002). Italian Fascism went into decline when, during the midst of the War, 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 Nazi commandos in 1943.

After the Italian surrender to the Allied forces in September 8, 1943 and the execution of Mussolini at the hands of the Italian Resistance Movement, Evola moved to Rastenburg, Germany, where he spent the remainder of World War II as a guest of Adolf Hitler's Nazi regime, possibly working as a researcher for the SS (Sedgwick 2004).

In 1945, toward the end of the War, Evola was employed by the SS to research the Freemasonry archive in Vienna. It was Evola's custom to walk around the city during bombing raids in order to better 'ponder his destiny,' during one such Soviet raid, in March or April of 1945, a shell fragment damaged his spinal cord and he became paralyzed from the waist down, remaining so throughout his life (Stucco 1992, xiii). According to Mircea Eliade he was injured in the "third Chakra" (Godwin 1996, 61).

[edit] Post war

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 Il Cammino del Cinabro (1963).

In the post-war years, Evola took an apolitical stance, but he made himself available to like-minded, especially young, individuals who turned to him for spiritual guidance. His writings were held in high esteem by members of the Neo-fascist movement in Italy, and because of this, he was put on trial from June through November of 1951 on the charge of attempting to revive Fascism in Italy. He was acquitted because he could prove that he was never a member of the Fascist party, and there was no evidence that any of his writings after the war "Glorified Fascism" (Hansen 2002).

[edit] Death

Evola died on June 11, 1974 in Rome; his ashes were deposited in a hole cut in a glacier on Mt. Rosa.

He never married (he regarded marriage as "the surest means of forging iron links with bourgeois society"), and never had children. (Drake 1986, 85)

[edit] Occult philosophy

[edit] Tradition

Evola's primary influences came from such thinkers as Oswald Spengler, Friedrich Nietzsche and Meister Eckhart. He also drew heavily on ancient texts such as those of Homer, Plato, and certain Catholic thinkers like Juan Donoso Cortés and Joseph de Maistre. The two most important influences, however, were the Traditional School author René Guénon and the ancient Hindu scripture, the Bhagavad Gita.

Like Guénon, he believed that mankind is living in the Kali Yuga, the dark age of the Hindu tradition. The Kali Yuga is the last of four ages, which form an endlessly repeating cycle from the Satya Yuga or Golden Age through the Kali Yuga. This concept of time is therefore both cyclic and devolving. Evola held that ancient societies were aware of this cycle — as modern societies are unaware — and developed or were able to "see" the true paths for living and achieving transcendence in the Kali Yuga. These paths were traditions which correspond to the Truth that is Tradition.

For Evola, the word Tradition had a meaning very similar to that of Truth. The doctrine of the four ages and a broad characterization of the attributes of Tradition, and their manifestations in traditional societies compromised the bulk of Evola's major work Revolt Against the Modern World. In Revolt Against the Modern World, he argues that there is not one Tradition, but two: A lower tradition that is feminine, matriarchal, unheroic and associated with the telluric races of Lemuria (continent) and their modern survivors in the dark races; and a higher one that is masculine and purely Aryo-Hyperborean in its origin.

Evola is considered by most contemporary followers of René Guénon to have deviated from the core of standard Perennialist teaching on far too many points to be taken as part of Guénon’s legacy. Many followers of Evola read Guénon, but almost no followers of Guénon read Evola. By contrast with Evola’s involvement with Italian Fascism, René Guénon and Frithjof Schuon clearly avoided any overt political involvement. Ananda Coomaraswamy’s only political engagement was minor, and connected to movements for Sri Lankan and Indian independence.

Evola's books, and his perspective on the modern world, initiation and the relationship between action and contemplation have been strongly criticized by René Guénon and Titus Burckhardt. Whereas the usual Perennialist perspective is centered on contemplation and knowledge, Evola believes in the Golden Age there existed in the dominating elites a synthetic union of the two powers, the royal and the priestly, and proceeding from this belief develops his own political theories and philosophy of history. To support this belief, Evola cites the hierarchical subordination of the exoteric Abrahamic priesthood to the regal priesthood of Melchizedek (cf. Epistle to the Hebrews), this mysterious figure later inspiring the Ghibelline theorists. The priest-king concept is also found in the New Testament in the form of the Three Magi-Kings and represented in medieval Christian history by the legendary personage of Prester John. From the Aryo-Hindu tradition, Evola believes the human type of the Rajarshi embodies the Golden Age ideal and quotes the Brihadaranyaka Upanishad (1.4.11): "This is why nothing is greater than the warrior nobility; the priests themselves venerate the warrior when the consecration of the king occurs." Evola argues that in the Hindu tradition there are plenty of instances of kings who already possess or eventually achieve a spiritual knowledge greater than that possessed by the brahmana. This is the case, for instance of King Jaivala, whose knowledge was not imparted by any priest, but rather reserved to the warrior caste; also, in Brihadaranyaka Upanishad (4.3.1) King Janaka teaches the brahmana Yajnavalkya the doctrine of the transcendent Self. Evola explains that, according to tradition, the primordial gnosis was handed down, starting from Ikshvaku, in regal succession (cf. Bhagavadgita, 4. 1-2); the same Sun Dynasty (surya-vamsa) was connected with blue-eyed, fair-skinned ([1]) Gautama Buddha's aristocratic Aryan family (Sutta Nipāta, 3). In the Laws of Manu the text states "rulers do not prosper without priests and priests do not thrive without rulers" and that "the priest is said to be the root of the law, and the ruler is the peak" (11.321-2;11.83-4). In reference to Western Christianity, Evola recalls the testimony of Eginhard, who states that after Charlemagne was consecrated and hailed with the formula, "Long life and victory to Charles the Great, crowned by God, great and peaceful emperor of the Romans!" the pope "prostrated himself (adoravit) before Charles, according to the ritual established at the time of the ancient emperors." Evola emphasizes how the Holy Roman Emperor Sigismund (1368-1437), continuing a long tradition of Christian-Roman and Byzantine imperial dominance in religious matters, summoned the Council of Constance (A.D. 1413) on the eve of the Reformation in order to purify the clergy from schisms and anarchy.

The classical Traditional polity is structured according to a strict hierarchy of sociopolitical functions, where the lower functions are concerned with mere matter and organic vitality and the ascending functions progressively ruled by spirit. This order, in which powers of spirit correlate to societal status, Evola finds crystallized in the Indian caste system, the Republic of Plato, ancient Iranian society, and in the divisions of peasants, burghers, nobility and clergy in the European Middle Ages. The involution through the cycle of the ages was mirrored in the law of the regression of the castes, from the primal priest-kings to the deconsecrated slavish usurpers and raceless pariahs of the present. Evola saw the Ghibelline dynasty of Hohenstauffen emperors (1152-1271) as the Germanic champion of the primordial "sacred regality" in a renewed Holy Roman Empire. Once the sacred regality of the mythical first age and its approximate representatives fell, power devolved upon the second warrior caste, represented in Europe by absolute monarchies and nation states. Then power shifts to the third, mercantile caste, represented by the Italian comune, the Jewish financial oligarchy of the Renaissance, and New World American Judeo-Protestant plutocracy. By the beginning of the twentieth century, organized labor and Marxist-Trotskyite subverters sought to transfer power to the fourth caste of slaves or sudras, reducing all values to matter, machines, dysgenic, aristocidal egalitarianism and the reign of abstract quantity.

[edit] Paths to Enlightenment

The path to enlightenment is the chief subject of a number of Evola's works. He felt that, despite the dire circumstances of life in the Kali Yuga, especially in the modern era, there are "ways" which have been revealed or passed on, which allow for a man to survive spiritually intact and to achieve a sort of transcendence.

In his book Meditations on the Peaks: Mountain Climbing as Metaphor for the Spiritual Quest Evola discussed mountaineering as a possible initiatic ascesis in which heroic action is combined with specialized knowledge and training culminating in an initiation — the climbing of the mountain. In this way, and not as a sport or a recreation, mountaineering can be a "spiritual quest," as the subtitle of the book suggests.

[edit] Ascesis and Initiation

Evola's Tradition encompassed asceticism, which he described in The Doctrine of Awakening: The Attainment of Self-Mastery According to the Earliest Buddhist Texts as a teaching or discipline. He believed that there are two basic types of asceticism — that of action and that of contemplation. The asceticism of action is personified by the warrior and that of contemplation by the monk; he described Buddhism as an asceticism of contemplation.

Evola saw Traditionalist ascesis as exclusive, informed with the Aryan chivalrous ethic, and initiatic in character, opining that one who wishes to learn must undertake an apprenticeship and rigorous tests followed by a ritual initiation. He exemplified this by comparison with Buddhist monks who undertake years of training in meditation and various other skills before they are initiated into the order in a ritual often involving the climbing of a mountain.

[edit] Sex magic

In The Yoga of Power: Tantra, Shakti, and the Secret Way and also Eros and the Mysteries of Love: The Metaphysics of Sex, Evola described the practice of sexual magic as an asceticism of action that allows one to achieve transcendent states through physical action, primarily sex.

Evola postulated and described a hidden relationship between South Asian tantric rituals and the politics of power in Europe, citing numerous historical European instances of what he believed to be ritualized sexual practices, including the Cathars, Medieval alchemy, European knighthood, the troubadours, and the Knights Templar, as well as in the fictional works of Dante Alighieri and various romances about the Holy Grail.

In his sexual philosophy, Evola followed the esoteric Hindu and Buddhist schools in the teaching of retention of semen as a means of ontological energization and ultimate self-mastery. "Virya, or spiritual manhood, if lost or wasted results in death and if withheld and conserved leads to life" (The Metaphysics of Sex, p. 219). Evola considered Traditional chastity as signifying "control, limit, anti-titanic purity, overcoming of pride, and immaterial unshakability, rather than a moralistic and sexuophobic concept" (The Mystery of the Grail, p.80).

Evola fiercely opposed homosexuality, viewing it as a dysfunctional undermining of the magnetic polarity and complementary nature of the two sexes, and thus of the possibility of erotic transcendence. "In a civilization where equality is the standard, where differences are not linked, where promiscuity is in favor, where the ancient idea of 'being true to oneself' means nothing anymore--in such a splintered and materialistic society, it is clear that this phenomenon of regression and homosexuality should be particularly welcome, and therefore it is no way a surprise to see the alarming increase in homosexuality and the 'third sex' in the latest 'democratic' period, or an increase in sex changes to an extent unparalleled in other eras" (The Metaphysics of Sex, p.64). With equal vehemence, Evola scorned modern pornography, denouncing it as "dreadfully squalid not only in the facts and scenes described, but in its essence" (ibid., p.4).

[edit] Politics

The historian Mark Sedgwick, author of Against the Modern World, a history of Traditionalism, calls Evola "the most important political Traditionalist," due to "his involvement with Italian Fascism and German Nazism before and during the Second World War."

Evola held that politics, like everything else in life, should look upward and beyond the self. His political philosophy was influenced by Friedrich Nietzsche, Hermann Wirth, Otto Weininger, Arthur Moeller van den Bruck, Ernst Jünger, Gottfried Benn, René Guénon, Oswald Spengler, and Bal Gangadhar Tilak.

Evola's earliest endeavors in politics occurred in the late 1920's, when he took an active and public role in the anti-democratic and anti-Jewish political currents that swept Europe in the early to mid 20th century. He participated in the promotion of Mussolini's National Fascist Party dictatorship in Italy, albeit as a wary supporter of the regime. He saw in Fascism the barest trace of what he believed to be the true path that the country (and civilization) should follow. He therefore attempted to influence the party in the direction he believed it should go — in the direction of archaic Traditionalism; away from the exoteric modern Christian Church, the bourgeoisie, and the masses. His efforts to influence the regime were a failure, and he believed that by not following his advice, Mussolini's party had sealed its own fate. He would maintain the view that a revolutionary movement, similar to Fascism but following his own Traditional School ideology, was necessary for the future of civilization.

Evola develops not so much a purely anti-Christian as a supra-Christian metapolitics and severely criticized a misguided neo-paganism ([2]): "It is worth repeating that the principal thing is not the rejection of Christianity: it is not a matter of showing the same incomprehension towards it as Christianity itself has shown, and largely continues to show, towards ancient paganism. It would rather be a matter of completing Christianity by means of a higher and an older heritage, eliminating some of its aspects and emphasizing other, more important ones, in which this faith does not necessarily contradict the universal concepts of pre-Christian spirituality."

When Evola met with esoteric Hitlerist Miguel Serrano, he denied that he was a fascist or Hitlerist, but rather saw Metternich as a conservative ideal. (Goodrick-Clarke 2001, 337)

In the decade immediately following the war Evola wrote two books which fall loosely into the categories "asceticism of action" and "asceticism of contemplation" in their prescriptions for political action.

In Men Among the Ruins Evola described a Traditional and aristocratic movement — a reactionary revolution — like what he had hoped Fascism would be. This movement is a sort of asceticism of action calling for political action to reform current society in a more Traditional direction. As in his experience with Fascism, Evola would later distance himself from this work. It is unclear whether he felt that the views he espoused were no longer true, or if he felt that they merely were impossible to implement in the modern world. He expressed disillusionment with the idea that a revolution and subsequent return to a more enlightened state of civilization was possible, and his political views took on a Sorelian flavor.

On the other side of the equation, Ride the Tiger prescribed an apolitical asceticism of contemplation in which a man is advised to take part in the modern world, while remaining intellectually and spiritually detached from or above it. Evola argued that in order to survive in the modern world an enlightened or "differentiated man" should "ride the tiger". As a man, by holding onto the tiger's back may survive the confrontation, so too might a man, by letting the world take him on its inexorable path be able to turn the destructive forces around him into a kind of inner liberation. Evola described this attitude as "apolitea." It was in accordance with this attitude that Evola never joined a political party nor participated in the voting process.

[edit] Racism

Evola called his work "racist", and indeed a number of his articles and books deal explicitly with the subject of race.

In Revolt Against the Modern World, he said that he considered himself to be a critic of the "racist worldview" by which he meant the demagogically-minded, simplistic, anti-Semitic theories of mainstream Nazis and others of his contemporaries. Yet Evola published, and wrote an introduction to, an Italian language version of The Protocols of the Elders of Zion, a notorious anti-Semitic document alleging a Jewish conspiracy to run the world through control of the media and finance, and replace the traditional social order with one based on mass manipulation. On the authenticity of the document, Evola followed the same line of thinking as Henry Ford and thought it did describe present reality. (Drake 1986, 85)

In his 1938 introduction to the Italian edition of the Protocols, Evola wrote that the tract had "the value of a spiritual tonic," that Jews "destroy every surviving trace of true order and superior civilization," and that, "above all, in these decisive hours of western history, [the Protocols tract] cannot be ignored or dismissed without seriously undermining the front of those fighting in the name of the spirit, of tradition, of true civilization."

Evola differed from main anti-Semitic position (that Jews are responsible for what is wrong with the world), but agreed that they had a tendency to denigrate lofty "Aryan" ideals (of faith, loyalty, courage, devotion, and constancy) through a "corrosive irony" that ascribed every human activity to economic and sexual motives (à la Marx and Freud). Evola acknowledged the Nazi anti-Semitic view of Jewish power and influence in the modern world, but thought this "was merely a symptom of modern decadence, not its essence." (Drake 1986, 69-70)

Evola believed that a race of "Nordic" people, anciently emanating from Golden Age Arctic Hyperborea, originally semi-immaterial and "soft-boned", had played a crucial founding role in Atlantis and the high cultures both of the East and West. This Nordic-Aryan race had practiced a Solar religion ennobled by a warrior ethos. Revisionist Theosophical Root Race theories are here evident. According to Evola, the hierarchy of races is really a hierarchy of embodied mentalities; the spirit, rather than ethnic substance, determines culture; but at the same time race is the vehicle of a certain spirituality. In order to describe what he called the lower, telluric, Negroid and Afro-Asian races, he frequently made use of the term "Southern" whereas to him higher races were "Northern." "North" and "South" are indicated as having simultaneously metaphysical, geographical and anthropological meanings. According to Evola, the Northern, White and Indo-European peoples implicitly preserved more of the primordial Arctic Hyperborean blood-memory and are objectively spiritually superior to the matter-obsessed lower races of the South. Evola (Revolt, p.245) sees the sign of the Hyperborean Tradition and its antagonism with the forces of Antitradition in the Indian mythology surrounding the Vedic divinity Indra (cf. Thor), who is "fair of cheek" (Rig Veda, I.9.3 [3]) and with his "fair-complexioned friends" (I.100.18 [4]) annihilates the lawless black Dasyu, "giving protection to the Aryan color" (III.34.9 [5]), blowing to nothingness "the swarthy skin which Indra hates" (IX.73.5 [6]).

While the Nordic-Aryan branch of Hyperborean descendents, flowering forth in the Indo-Aryans and Germanics, retained a relative purity of ethnic and spiritual strength, the "Northern Light" was lost to the Atlantean offshoot which defiled itself through sinful miscegenation with bestial, dark Lemurian stocks. Revolt Against the Modern World reveals world-history to be the saga of dualistic conflict between the "Northern Light" and the "Southern Light": on one side stand the Uranian, patriarchal stocks of purer Hyperborean blood, climatically harshly conditioned and heroic-minded celebrators of the winter solstice; on the other stand the chthonic and Titanic inferior races and the ethnically bastardized heirs of the fallen Atlantean civilization captured by the "Southern Light" and its naturalistic-pantheist religion of promiscuous vegetal and animal fertility. Evola cites Plato's description of the fall of Atlantis by Atlantean miscegenation with humankind (Critias, 110c; 120d-e; 121a-b) and the biblical myth of the benei elohim, the Sons of God catastrophically mixing with the "daughters of men" (Gen. 6: 4-13) as support for his esoteric, Aryanist anthropogenesis. Evola interprets the semi-human hominid fossils produced by positivistic science as not purely primordial but evidence of the mismating of the celestial boreal race with inferior animalistic breeds.

While characterizing race as something hereditary and biological, Evola also claimed that race was not simply and linearly defined by mere skin color and the various other hereditary factors which modern day usage connotes. In other words, in addition to predominantly "Aryan" or, more broadly, "Northern" biology, the initial necessary precondition for further racial differentiation, one must prove oneself spiritually "Aryan". The fact that in India the term Arya was the synonym of dwija, "twice-born" or "regenerated" supports this point. To him race implied something akin to "caste" or Friedrich Nietzsche's conception of Slave and Master morality. Evola wrote, "the supernatural element was the foundation of the idea of a traditional patriciate and of legitimate royalty."

Evola's ultimate viewpoint on race is clear with varying degress of explicitness throughout his writings: "And if Fascist Italy, among the various Western nations, is the one which first wished for a reaction against the degeneration of the materialist, democratic and capitalist civilisation, against the League of Nations ideology, there are grounds for thinking, without even any scintilla of chauvinistic infatuation, that Italy will be on the front line among the forces which will guide the future world and will restore the supremacy of the white race" ('Problema della supremazia della razza bianca', Lo Stato, 1936).

"We have to remember that behind the various caprices of modern historical theories, and as a more profound and primordial reality, there stands the unity of blood and spirit of the white races who created the greatest civilizations both of the East and West, the Iranian and Hindu as well as the ancient Greek and Roman and the Germanic" (The Doctrine of Awakening).

[edit] Influence

Evola's writings have continued to have an influence in both the occult and political realms in Europe. Although his impact on Italian Fascism and/or German Nazism was minor, his impact on post-War Neo-Fascism has been great. He has specifically influenced Miguel Serrano, Savitri Devi, GRECE, The Scorpion, the Movimento sociale italiano (MSI), Gaston Armand Amaudruz's Nouvel Ordre Européen, Pino Rauti's Ordine Nuovo, Alain de Benoist, Michael Moynihan, Giorgio Freda, and the ARN. Giorgio Almirante referred to him as "our Marcuse — only better". In 1998, a Goth/Darkwave compilation CD entitled Cavalcare la Tigre was released to commemorate the 100th anniversary of Evola's birth. At the start of the twenty-first century, his most greatest impact was in Russia, where his work was promoted by Alexander Dugin and others. His work was also widely read in Romania, Hungary, and South America.

In the 1996 book Arktos: The Polar Myth in Science, Symbolism, and Nazi Survival, the scholar Joscelyn Godwin discussed Evola's occultist writings in the context of late 20th century fringe science theories regarding "Nordic" races and surviving Nazi elements in Antarctica. Arktos presents material from sources currently unavailable elsewhere in English-language translation.

[edit] See also

[edit] Books and selected articles

Books listed with titles in English are available in translation.

  1. Arte Astratta, Posizione Teoretica (1920)
  2. Le Parole Oscure du Paysage Interieur (1920)
  3. Saggi sull'idealismo magico (1925)
  4. Teoria dell'Individuo Assoluto (1927)
  5. Imperialismo Pagano: Il Fascismo Dinanzi al Pericolo Euro-Cristiano, con una Appendice sulle Reazioni di parte Guelfa (1928)
  6. Introduction to Magic: Rituals and Practical Techniques for the Magus (1929)
  7. Fenomenologia dell'Individuo Assoluto (1930)
  8. The Hermetic Tradition: Symbols and Teachings of the Royal Art (1931)
  9. Maschera e volto dello Spiritualismo Contemporaneo: Analisi critica delle principali correnti moderne verso il sovrasensibile (1932)
  10. Revolt Against the Modern World: Politics, Religion, and Social Order in the Kali Yuga (1934)
  11. Three Aspects of the Jewish Problem (1936)
  12. The Mystery of the Grail: Initiation and Magic in the Quest for the Spirit (1937)
  13. Il Mito del Sangue. Genesi del Razzismo (1937)
  14. Sintesi di Dottrina della Razza (1941)
  15. The Elements of Racial Education (1941)
  16. Die Arische Lehre von Kampf und Sieg (1941)
  17. Gli Ebrei hanno voluto questa Guerra (1942)
  18. The Doctrine of Awakening: The Attainment of Self-Mastery According to the Earliest Buddhist Texts (1943)
  19. The Yoga of Power: Tantra, Shakti, and the Secret Way (1949)
  20. Orientamenti (1950)
  21. Men Among the Ruins: Post-War Reflections of a Radical Traditionalist (1953)
  22. Eros and the Mysteries of Love: The Metaphysics of Sex (1958)
  23. Ride the Tiger: A Survival Manual for the Aristocrats of the Soul (1961)
  24. Il Cammino del Cinabro (1963)
  25. Il Fascismo. Saggio di una Analisi Critica dal Punto di Vista della Destra (1964)
  26. L'Arco e la Clava (1968)
  27. Il Taoismo (1972)
  28. Meditations on the Peaks: Mountain Climbing as Metaphor for the Spiritual Quest (1974)
  29. Ultimi Scritti (1977)
  30. The Path of Enlightenment According to the Mithraic Mysteries (1977)
  31. Zen: The Religion of the Samurai (1981)
  32. Rene Guenon: A Teacher for Modern Times (1984)
  33. Taoism: The Magic, the Mysticism (1993)

[edit] References

[edit] External links

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