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.
This is an excellent introduction to Mithraism. Julius Evola's short 31-page pamphlet provides a complete introduction to the metaphysical aspect of Mithraism. Mithras was a god of Persian origin who was incorporated into the late Roman pantheon, in the Roman context enjoyed a high popularity in the military field. Mithras was the god of light, was the guarantor of oaths and a staunch enemy of lies. His cult competed with Christianity for spiritual primacy in the West as the Roman Empire began to decline.
After reading this pamphlet, it is possible to understand that Mithraism uses the same symbolism found in Christian esotericism, sharing even the image of a redeemer. There is also a brief biography of the emperor Julian who tried to restore the tradition in order to reaffirm the solar and sacred ideals of the Empire. At the end of a series of events that would be very long to relate, Mithraism ended up giving space to Christianity. It is a short book that tells a lot.
Evola beskriver sin tolkning av Mithrassymboliken, och gör det bra. Han lägger på en skuggtolkning av likheten mellan kristendom och mithraskult, och anlägger ett intressant perspektiv där han ställer Mithraskultens ideal mot Isiskultens. I princip handlar just denna aspekt om individens autonomi contra hens upplösande i det hela, vilket blir väldigt intressant i ljuset av diskussionens om den antika grekiska förståelsen för känslor - flera teoretiker menar att dessa för förstådda som externa väsen med förmåga att besätta, och det är i denna tradition Evola ställer Mithraskulten. I slutreferensen konstaterar han att han baserar sin text på Cumont. Jag har läst Cumont. Visst finns det en grund där, men mycket av materialet är antingen extremt extrapolerat, eller också härlett från oredovisade sekundärkällor. Märk väl, jag hävdar inte att han har fel: det han presenterar är i linje med vad vi vet om hur Mithrastroende faktiskt levde; men han redoviserar inte sina källor. Å andra sidan var Evola väl ökänd för att vara privat på gränsen till paranoid, så det är inte förvånande.
To the many Westerners who find Christian spirituality unsatisfying or even repulsive, Mithraism will seem like a breath of fresh air. No other modern author writes as well or as enthusiastically about it as Evola.
Regarding the edition and publisher, I think it would be far better to combine these short pamphlets into a single book instead of the rather fragile form they are currently in.
"it is noteworthy that __ employed the term "Emperor Julian" instead of the prevalent expression "Julian the Apostate." As a matter of fact, the term "apostate" is hardly suitable since it should rather be applied to those who abandoned the sacred traditions and cults which were the very soul of ancient Rome's greatness and who accepted a new faith, which was not of Roman or Latin stock, but of Asiatic and Jewish origin. Thus, the term "apostate" should not characterize those who, like Julian Flavius, dared to be faithful to the spirit of Tradition and who attempted to reaffirm the solar and sacred ideal of the Empire."
Above is my favorite quote from the essays, though it is more of a given reminder, amidst the brilliant analysis & interpretations from JE. This short compilation is highly recommended to any interested in Tradition.
An eldritch, if not fascinating insight into one of the lesser-understood faiths of ancient history: Mithraism. It goes into surprising depth contrasting it to other religions & faiths (most specifically Hinduism and Buddhism), showcasing the journey of Mithras and his prowess through spiritual and physical ascendance.
While fascinating for its symbolic analysis of Mithraism through alchemy and Tantra, Evola's early essay leans heavily into his own Nietzschean/solar-warrior ideal rather than rigorous historical or textual study. His interpretations are imaginative but speculative, sidestepping the tradition's core ties to Stoicism, Platonism, and ancient astrology. For a more grounded academic treatment, David Ulansey's The Origins of the Mithraic Mysteries remains essential. This still interesting, but not as a primary source on Mithras.
En los primeros siglos de la era común, cristianismo y mitraismo contendieron para ser la nueva religión dominante en el Imperio Romano. Ambas religiones mantenían una misma herencia cosmogónica y compartían la imagen de un redentor. En muy pocas páginas Julius Evola explica con gran claridad la mistagogía esencial de esa otra religión, la cual cediera su espacio al cristianismo y de la cual hoy se sabe poco. Quizá el punto más interesante que pone en relieve este pequeño ensayo es la constatación de que todas las religiones occidentales, de una forma u otra, mantiene una misma matriz mediterránea y que negar al cristianismo esas interconexiones resulta un sinsentido.