Oriente e Occidente

by Julius Evola

Julius Evola’s interest in the Eastern doctrines dates back to the beginning of his intellectual life. His knowledge of philosophy and of Japanese, Chinese, and Indian spirituality was deep, thanks to his ability to synthesize and compare aspects of various Western and Eastern traditions, to identify common issues and differences among them, and to a thorough intuitio intellectualis that allowed him to get to the root of these traditions and explain to modern men what could be learned from them, without treating them as so many superficial, ‘New Age’ fashions. With profound but clear writing that goes beyond the limits of excessive specialization, Evola shows how similar doctrines, philosophies, and methodologies were interpreted in the West and the East: Tantrism, Zen, Buddhism, Yoga, Vedânta, the doctrines of Svâdharma and Hara, and the relationship between Eastern philosophies and Western philosophers like Guénon, Eckhart, Schelling, and Heidegger.PRAISE FOR JULIUS EVOLA‘I have read Julius Evola and I continue to read him . . . He is what he is. But, he sees.’- Henry de Montherlant‘Evola is one of the most interesting minds of the [world] war generation. He has a really astounding knowledge at his disposal.’- Mircea Eliade

Genres: Philosophy, Politics, Religion

186 pages, Paperback

First published January 1, 2001

About the author

Julius Evola (19 May 1898 – 11 June 1974), born Giulio Cesare Andrea Evola, was an Italian philosopher and esoteric scholar. Born in Rome to a family of the Sicilian landed gentry, Evola was raised a strict Catholic. Despite this, his life was characterised by 'an anti-bourgeois approach' hostile to both 'the dominant tradition of the West—Christianity and Catholicism—and to contemporary civilization—the 'modern world' of democracy and materialism'.

By turns 'engineering student, artillery officer, Dadaist poet and painter, journalist, alpinist, scholar, linguist, Orientalist, and political commentator', he has been described as a 'rare example of universality in an age of specialization'. Yet behind it all lay a singular emphasis on, and pursuit of, a 'direct relationship to the Absolute'. For Evola, 'the center of all things was not man, but rather the Transcendent.' This metaphysical conviction can be seen to have determined both Evola's stance on socio-political issues, and his antipathetic attitude towards 'all professional, sentimental and family routines'.

The author of many books on esoteric, political and religious topics (including The Hermetic Tradition, The Doctrine of Awakening and Eros and the Mysteries of Love), his best-known work remains Revolt Against the Modern World, a trenchant critique of modern civilisation that has been described as 'the gateway to his thought'. Since his death, also in Rome, his writings have influenced right-wing, reactionary and conservative political thought not only in his native Italy, but throughout continental Europe and, increasingly, the English-speaking world. Nevertheless, he should not be considered primarily as a political thinker, but rather as an exponent of the wider Traditionalist School that encompasses the work of such individuals as René Guénon, Titus Burckhardt and Frithjof Schuon.

Reviews

[Matt · Rating 4 out of 5]

While I do not agree with Evola’s views on religion, this book gave further insight to how Evola viewed religion. He compares and contrasts Eastern and Western religion and digs deep to make sometimes surprising connections.

Evola is one of the most challenging thinkers I’ve ever read; his sentences are often long and filled with a great deal of information that requires serious concentration on the part of the reader. This should not dissuade anyone from delving in to his work, however. Rather, it should have quite the opposite effect.

There is, according to editors Dr. Johnson and Dr. Cleary, some level of issue with the translation that existed prior to the publication of this book. That is no fault of the publishers or the editors as they make note of this in the foreword. Furthermore, Dr. Johnson details their efforts to clean up (so to speak) any issues that have resulted from the original translations of Evola’s essays.

In closing, I must add that the cover artwork is some of the best I’ve ever seen on a book. The Rembrandt painting that was chosen suits the book perfectly.

East & West is an enthralling work that I highly recommend to anyone interested in religion and philosophy or to any fans of Evola’s work that are looking to add to their collection.

[Bobby Daugherty · Rating 3 out of 5]

Evola is always good, but there is little in the essays here that has not been covered in more detail in his other work.

[Chris Wright · Rating 2 out of 5]

While not a great work, at least some of the essays contained in this work of Julius Evola are certainly worth a read for those interested in a western perspective of eastern spiritual traditions that goes beyond the superficial, surface level remarks of the mainstream. What is particularly of note is Evola’s use of said traditions as an alternative to modern secularism especially prominent in the West but increasingly common in the East as well. While correctly diagnosing the problems with modernity, he consistently displays a lack of proper appreciation for his own roots and instead opts for the the novelty contained in the Orient (a contradiction for a self-proclaimed traditionalist). Evola fails to realise, save a few remote examples in the distant past of the Occident, that tradition is a living thing passed on from generation to generation and is not a mere reaching for exotic and ancient traditions disconnected from his own sphere. Perhaps, to cite G. K. Chesterton, Evola was simply too close to his own tradition to properly see with fresh eyes the truths which his astigmatism forbade him to see. Evola ought not be considered a proper “traditionalist,” at least not in the Catholic sense. He is a ritualist who sees the value of different spiritual traditions and their metaphysical significance, yes. He is also a pseudo-traditionalist, or anitquarian, seeing the value of tradition in general. However, this is different from accepting and passing on the tradition passed on from past generations through an unbroken line. Hence, his traditionalism is a mere nostalgia.

Faithless Evola consistently shows his lack of faith, and, more importantly, his inability to bend the knee to a personal divinity Who he routinely considers to be inferior to the purely metaphysical sort. Evola fails to realise the extent to which our entrance to the cloud of unknowing is mediated by the personal. We experience the world through the Logos, through pattern, and the pattern is manifested in the flesh as man. Evola exhibits a prime example of spiritual elitism that true spirituality is purely knowledge-based and gnostic, something not as readily available to the average faithful.

[TR · Rating 5 out of 5]

There are some wonderful essays here.