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

Product Information

Drake, Richard (2021). The Revolutionary Mystique and Terrorism in Contemporary Italy (Seconded.). Bloomington, Indiana: Indiana University Press. ISBN 978-0-253-05714-3. OCLC 1221015144. Wolff, Elisabetta Cassina (19 October 2016). "Evola's interpretation of fascism and moral responsibility". Patterns of Prejudice. 50 (4–5): 478–494. doi: 10.1080/0031322X.2016.1243662. ISSN 0031-322X. S2CID 152240495 . Retrieved 21 July 2022.

Maschera e volto dello spiritualismo contemporaneo: Analisi critica delle principali correnti moderne verso il sovrasensibile (1932)–English translation: The Mask and Face of Contemporary Spiritualism. Arktos. 2018. ISBN 9781912079346. And: The Fall of Spirituality: The Corruption of Tradition in the Modern World. Inner Traditions/Bear. 2021. ISBN 9781620559789. In this book, Evola reconstructs a picture of “traditional” man, contrasts it with modernity, and tells a story of how the latter displaced the former through much of the world. For most authors, tradition refers to that which is handed down to us from previous generations, but Evola’s “tradition” is something different–essentially timeless, subject to only accidental variations between cultures, found not in our elders but in ancient texts, and even there only in fragmented or esoteric form. One might call Evola a sort of Protestant traditionalist, seeking to sidestep centuries of corruption to recover the original Tradition of the North just as the Protestant wants to access Apostolic Christianity unmediated by Catholic tradition. This would be unfair, though, to the Protestants. Unlike the Arctic Aryan god-men of Evola’s imagination, at least Apostolic Christianity actually existed, and the Protestant imagination is somewhat grounded by an existing ancient text. For Evola, most recorded traditions represent the original tradition in partially corrupted form, or their true meaning is accessible only to someone of his spiritual discernment, so he has free play to take anything he likes as part of the true, original tradition and to discard whatever he doesn’t like, no matter how well-attested across multiple cultures.

Table of Contents

Laruelle, Marlene (2015). Eurasianism and the European Far Right: Reshaping the Europe–Russia Relationship. Lexington Books. a b c d e f Rose, Matthew (2021). A World after Liberalism: Philosophers of the Radical Right. New Haven: Yale University Press. pp.41–42. ISBN 978-0-300-26308-4. OCLC 1255236096.

Sheehan, Thomas (1981). "Myth and Violence: The Fascism of Julius Evola and Alain de Benoist". Social Research. 48 (1): 45–73.a b c Merelli, Annalisa (2017-02-22). "Steve Bannon's interest in a thinker who inspired fascism exposes the misogyny of the alt-right". Quartz . Retrieved 2022-10-17. Evola's rebukes spare no one—not even those who would be his bravest disciples. Since he does not regard himself as master, he can recognize no student. His thinking cannot be considered a teaching because he did not invent it; no one invented it; the Tradition has a transcendental origin. Evola wants only to lay down a testimony written for those who are different— l'uomo differenziato—those who are of the type that does not belong to this time. Skorupski, Tadeusz (9 August 2005). The Buddhist Forum (4ed.). Abingdon-on-Thames: Routledge. ISBN 978-1-135-75182-1 . Retrieved 19 July 2022.