Bis [ Bearbeiten Quelltext bearbeiten ] Evola erhielt eine strenge katholische Erziehung. Er beschreibt darin aus seiner Sicht Nachteile aktueller politischer und gesellschaftlicher Strukturen, insbesondere von demokratischen Gesellschaften, des Kommunismus , des Nationalsozialismus und italienischen Faschismus. Imperialismo pagano. Ausgabe: Heidnischer Imperialismus. Armanen-Verlag , Leipzig La tradizione ermetica.

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They were both born in Cinisi , a small town and municipality in the Province of Palermo in the north-western coast of Sicily. Vincenzo Evola is reported as being a telegraphic mechanic chief , while Concetta Mangiapane is reported as being a landowner. Giulio Cesare Evola had an elder brother, Giuseppe Gaspare Dinamo Evola, born the 7 August in Rome [22] , therefore, following a slight variation on the Sicilian naming convention of the era, being the second male child, Giulio Cesare Evola was partly named after the maternal grandfather.

Evola has been often been reported as being a baron , [23] probably in reference to a purported distant relationship with a minor aristocratic family the Evoli who were the barons of Castropignano in the late middle age [24] of the Kingdom of Sicily.

Little is known about his early upbringing except that he considered it irrelevant. Evola studied engineering in Rome, but did not complete his studies because he "did not want to be associated in any way with bourgeois academic recognition and titles such as doctor and engineer.

He was introduced to philosophers such as Friedrich Nietzsche and Otto Weininger. Other early philosophical influences included Carlo Michelstaedter and Max Stirner. He became a prominent representative of Dadaism in Italy through his painting, poetry, and collaboration on the briefly published journal, Revue Bleue. In , after concluding that avant-garde art was becoming commercialized and stiffened by academic conventions, he reduced his focus on artistic expression such as painting and poetry.

He was a suspected to be an ideologist of the militant neofascist organization Fasci di Azione Rivoluzionaria. Evola proposed that fascism should be a vehicle for reinstating the caste system and aristocracy of antiquity.

Although Evola invoked the term "fascism" in this text, his diatribe against the Catholic Church was criticized by both the fascist regime and the Vatican itself. James Gregor argued that the 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".

Evola wrote that the Grail "symbolizes the principle of an immortalizing and transcendent force connected to the primordial state The mystery of the Grail is a mystery of a warrior initiation. He also held that the Guelph victory against the Ghibellines represented a regression of the castes, since the merchant caste took over from the warrior caste.

He believed that Buddhism revealed the essence of an "Aryan" tradition that had become corrupted and lost in the West. He believed it could be interpreted to reveal the superiority of a warrior caste. In this work, Evola described the features of his idealized traditional society.

Evola argued that modernity represented a serious decline from an ideal society. He argued that in the postulated Golden age, religious and temporal power were united. He wrote that society had not been founded on priestly rule, but by warriors expressing spiritual power.

Moreover, he claimed that the traditional elite had the ability to access power and knowledge through a hierarchical version of magic which differed from the lower "superstitious and fraudulent" forms of magic. Wolff noted that this is why Evola wrote Ride the Tiger. Julius Evola chose to distance completely from active political engagement.

However, he did not exclude the possibility of action in the future. He argued that one should stay firm and ready to intervene when the tiger "is tired of running. He proposed the necessity of a transcendental orientation in a warrior. He began reading various esoteric texts and gradually delved deeper into the occult, alchemy , magic , and Oriental studies , particularly Tibetan Tantric yoga. A keen mountaineer, Evola described the experience as a source of revelatory spiritual experiences.

After his return from the war, Evola experimented with hallucinogens and magic. When he was about 23 years old, Evola considered suicide. He claimed that he avoided suicide thanks to a revelation he had while reading an early Buddhist text that dealt with shedding all forms of identity other than absolute transcendence. 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.

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. 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.

Their acute sense of cultural chaos can find powerful relief in his ideal of total renewal. The Ego must create him by making itself divine. This led to his advocacy of supra-rational intellectual intuition over discursive knowledge.

We can only remember them, and that happens when we are freed from the obstacles represented by various human constructions chief among these are the results and methods of the authorized "researchers" and have awakened the capacity to see from the nonhuman viewpoint, which is the same as the Traditional viewpoint Traditional truths have always been held to be essentially non-human.

He believed that these "two natures" impose form and quality on lower matter and create a hierarchical "great chain of Being. The group employed techniques from Buddhist, Tantric, and rare Hermetic texts. He held that "just relations between the sexes" involved women acknowledging their "inequality" with men. He did not neglect sadomasochism , so long as sadism and masochism "are magnifications of an element potentially present in the deepest essence of eros.

It provides an overview of his ideas concerning race and eugenics , introducing the concept of "spiritual racism", [62] and "esoteric-traditionalist racism".

Evola continued to write about elitism and his contempt for the weak. Evola wrote: "a certain balanced consciousness and dignity of race can be considered healthy" in a time where "the exaltation of the negro and all the rest, anticolonialist psychosis and integrationist fanaticism [are] all parallel phenomena in the decline of Europe and the West.

Furlong noted that this article is "among the most extreme in phraseology of any he wrote, and exhibits a degree of intolerance that leaves no doubt as to his deep prejudice against black people. Like Evola, Clauss believed that physical race and spiritual race could diverge as a consequence of miscegenation.

He argued that both Italian fascism and Nazism represented hope that the "celestial" Aryan race would be reconstituted. He felt that Indo-European men had devolved from these higher mythological races. Instead, they make obvious their materialism, their sensuality, their indifference to loyalty and sacrifice, together with their consuming greed.

Blood registers the effects of this action, and indeed offers through heredity, a matter that is already refined and pre-formed Aaron Gillette has written that "Racism would become the key driving force behind the creation of the new fascist man, the uomo fascista. Evola later recounted that Mussolini had found in his work a uniquely Roman form of Fascist racism distinct from that found in Nazi Germany. While not always in agreement with German racial theorists, Evola traveled to Germany in February and obtained support for German collaboration on Sangue e Spirito from "key figures in the German racial hierarchy.

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 the Fascist regime under Mussolini. Evola then declared that he was not a Fascist but was instead "superfascisti" lit. He was acquitted. Evola spent a considerable amount of time in Germany in and , and gave a series of lectures to the German—Italian Society in


Julius Evola Revolt Against The Modern World



Julius Evola



Revolt Against The Modern World


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