In exploring the intricate world of Julius Evola‘s (1898–1974) esoteric and philosophical work, the concept of ‘Deification’ or ‘Becoming God’ stands as a pivotal interpretative lens. Evola, a figure whose work spans various realms of thought, integrates the notion of deification not merely as a peripheral theme but a fundamental cornerstone of his intellectual pursuit. While traceable to his early writings, this concept evolves and manifests through diverse symbolic systems, reflecting a rich and complex evolution of thought. Central to Evola’s philosophical journey is a relentless quest to transcend the inherent limitations of human existence. This episode delves into how Evola not only sought to understand this transcendence but also endeavoured to delineate practical methodologies for achieving such a lofty spiritual state. By examining key aspects of his work, including his engagement with magic, Tantrism, and notions of salvation and spiritual development, we gain insight into Evola’s vision of deification.
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Hello Symposiasts! I’m Dr Angela Puca, Religious Studies PhD, and this is your online resource for the academic study of magick, esotericism, Paganism, Shamanism, and all things occult.
A DISCLAIMER before we start.
In addressing the works of Evola, I wish to clarify unequivocally that this does not constitute an endorsement of his political views. As a scholar specialising in religious studies, I focus on the academic exploration of the subjects I cover.
I firmly stand against fascism in all of its forms. Acknowledging that historical figures like Evola often present complex and multifaceted legacies is crucial. While Evola is known for his controversial political stances, I do not intend to promote these views. Instead, I aim to critically engage with and understand the esoteric aspects of his work, which hold significance in the history of esoteric thought.
Studying controversial figures is essential in academic discourse, not as a form of endorsement but as a means to critically evaluate and understand different facets of history and thought. By examining such figures, we gain valuable insights into their ideologies and the contexts in which they developed – which helps us understand when these Concepts show up again in history. This understanding is crucial in recognising and addressing similar patterns of thought in contemporary contexts when we see them emerge.
Additionally, I would like to offer a reminder about the importance of open academic inquiry. The act of “cancelling” thinkers, authors, and books, or limiting and prohibiting access to knowledge, can paradoxically align with the very authoritarian principles that underpin fascist ideologies. It is essential that all subjects, regardless of their nature, be studied and explored. This should, of course, be done through a critical lens, ensuring a balanced and thoughtful approach. True education thrives on being all-encompassing, allowing for examining a wide spectrum of ideas and perspectives. This approach not only fosters a deeper understanding but also equips us with the critical tools to engage with and challenge a variety of viewpoints effectively.
Alright, let’s start with our topic now… (Hakl, 2018)
From his youth, Julius Evola displayed a profound desire to transcend the mundane aspects of life, leading him toward exploring transcendental realms beyond material constraints. In his 1963 “spiritual autobiography,” Evola reflects on this inclination towards transcendence as evident from his earliest years. From 1915 to 1923, his artistic phase marked him as a prominent Dadaist in Italy. In his 1920 work “Arte astratta” [Abstract Art], written at age 22, Evola articulated his vision of art as a creation emanating from a higher consciousness, capable of transcending ordinary experiences and emotions and existing independently of them.
Evola’s artistic works often incorporated alchemical symbolism, reflecting his quest for transcendence and a desire for the absolute self-sufficiency of the self, a concept he saw as essential for true freedom. Influenced by Italian philosopher Carlo Michelstaedter (1887–1910), Evola pursued this goal throughout his life, believing in the value of self-reliance and personal power, or autarchy.
Evola’s philosophical journey, which he termed “Magical Idealism,” was influenced by the German poet Novalis (1772–1801) and Italian poet and philosopher Giovanni Papini (1881–1956), whom Evola met during his Futurist period (1915-1919). Papini’s works, particularly his essay “L’Uomo-Dio” [The God-Man], discussed transformation through processes like those described by Meister Eckhart (c. 1260–c. 1328), involving purification and renunciation of the mundane world.
In 1925, Evola published “Saggi sull’idealismo magico” [Essays on Magical Idealism], where he developed his concept of Magical Idealism, integrating philosophical ideas with elements from Henry Cornelius Agrippa, Western esoteric traditions, Tantrism, and the Upanishads. Evola sought absolute knowledge, free from doubt, achievable only through complete self-mastery.
Evola’s concepts of freedom and power were also influenced by John Woodroffe (Arthur Avalon, 1865–1936), leading him to aspire to the “absolute individual” with total freedom, power, and responsibility. He equated absolute freedom with divinity, requiring self-reliance and independence from external factors.
Evola’s interest in practical applications of his philosophy led him to study the Mithras cult, focusing on the inner experiences of its adepts. He saw the Mithraic mysteries as part of the Western magical tradition, offering a path of self-realization through seven stages, culminating in a state of stillness and illumination. Evola’s interpretation of Mithraism was unique and groundbreaking, emphasizing the technical-operative phases of realization on the path of deification.
Julius Evola’s in-depth engagement with Tantrism marked a significant practical step in his philosophical journey. His exploration was facilitated by the translations of Sir John Woodroffe (Arthur Avalon), who worked with Indian experts to translate key Indian texts. Introduced to Tantrism by Decio Calvari (1863–1937) of the Lega Teosofica Independente, Evola was deeply intrigued by this Eastern path, leading to a substantial correspondence with Woodroffe. Unlike the intellectual or ascetic-contemplative paths, Tantrism offered a system of techniques to achieve god-like self-realization and practical self-transformation through one’s own power. Woodroffe, in his influential work ‘S’akti and S’akta‘ (1918), emphasized self-realization through practice [Sadhana] as the key to unfolding self-power.
Evola interpreted Tantrism as a means to liberate and enlighten oneself, merging metaphysics with self-realization and thought with power. His interest was particularly drawn to the Shakti-Tantras and the “Left-Hand Path,” suitable for the ‘vira’ or ‘heroic’ man, characterized by an absence of moral constraints. Evola viewed the idea of becoming God, often seen as blasphemous in the West, as a legitimate path to knowledge and the destruction of ignorance in Eastern traditions. In his book ‘L’uomo come potenza’ [Man as Power], Evola explored the concept of power [shakti] as a primordial cosmic energy and feminine creative force, emphasizing the need for a higher reference point for power, which he saw as a natural attribute of the spiritually strong.
Evola’s understanding of power was unique, emphasizing its inherent nature rather than its earthly manifestations. He believed that true power operates independently, akin to water flowing around a strong bridge pylon. This concept was also reflected in his political writings.
In his philosophical and esoteric works, Evola consistently sought to achieve spiritual self-realization, equating it with becoming God. This process involved purification, identification with higher states of consciousness, and ultimately, unification with the highest principle, leading to absolute freedom and spiritual immortality. Evola’s approach to Tantrism, high magic, and his involvement with the Group of UR was characterized by a practical, systematic path to initiation, focusing on self-transformation and liberation from material constraints.
Evola’s exploration of Tantrism and other esoteric traditions was underpinned by his belief in a primordial source of all true initiatic paths, a concept he shared with René Guénon (1886–1951). His works on magic, alchemy, and Buddhism were based on these principles, emphasizing the universal steps towards liberation and immortality. Therefore, Evola’s interpretation of Tantrism was not just a philosophical speculation but a practical guide to achieving transcendence and self-realization.
In his exploration of Alchemy, which Evola discusses in his book “The Hermetic Tradition,” he views it as an ancient art, prevalent worldwide, that focuses on transforming humans into divine beings. Evola, in his spiritual autobiography, interprets the alchemical process as an initiatory transformation, where the alchemical ‘gold’ symbolizes an immortal and invulnerable state of being, achieved not as a given but through a secretive procedure. This book, a culmination of ideas previously presented in the UR and KRUR booklets, is a comprehensive work rich in classical alchemical and hermetic questions, illustrating Evola’s pathway to the ‘Philosopher’s Stone’ – a symbol of immortality, liberation, and divinization.
Evola draws from various sources in “The Hermetic Tradition,” including Jacob Böhme, who equates the birth in the eternal, reinstatement in divinity post the ‘fall’, and the alchemical process of the stone of the wise as a singular spiritual perfection process. Evola’s interpretation of Alchemy is not limited to metallurgical or human correspondences but is seen as a complete, encompassing physical and metaphysical system. For him, Alchemy primarily involves the inner transformation of the alchemist’s consciousness, elevating them to a higher plane of existence.
Evola cites the Corpus Hermeticum to illustrate the dual nature of humans, capable of embracing both divine and terrestrial realms. This duality is essential for the transformation process in Alchemy. He further supports his views with classical alchemical texts, emphasizing the spiritual glorification and divine transformation of humans.
Cesare della Riviera’s work, which Evola republished with a modernized version and a foreword, also influenced his understanding of Alchemy. Della Riviera’s text describes the hermetic ‘fire’ transformation from a lower, earthly form to a higher, divine state, facilitating the creation of a transcendent human being.
Evola’s engagement with Buddhism, particularly in his book “The Doctrine of Awakening,” reflects his interpretation of Buddhist teachings as a system for higher spiritual initiation through asceticism and spiritual exercises. He emphasizes Buddhism’s original form (Theravada or Hinayana Buddhism) over Mahayana Buddhism, focusing on pursuing the unconditioned and transcending life and death. Evola views the ultimate goal of Buddhism as aligning with the purest metaphysical traditions, transcending both being and non-being.
In “The Doctrine of Awakening,” Evola presents Buddhism as a practical, scientific approach to self-realization, devoid of faith or priesthood, and accessible to all. He describes Buddhist asceticism as a clear, systematic training program for spiritual enlightenment and liberation from materialism and egoism.
In conclusion, Julius Evola’s esoteric work is anchored in the belief that genuine traditions harbour a form of supra-rational knowledge, transcending conventional poetic or artistic metaphors. This notion is echoed in the work of scholars like Wouter Hanegraaff, who acknowledges a hierarchical structure of knowledge in Hermeticism, leading to gnosis through altered states of consciousness.
Evola’s perspective on knowledge challenges the conventional academic boundaries set by figures like Kant, proposing an essentialist approach to understanding. He advocates for the unity of all genuine metaphysical and spiritual traditions, a concept he inherited from René Guénon. This leads him to interpret and elucidate one tradition through the lens of another, often resulting in new and valid interpretations of previously obscure texts. His methodology, however, diverges from standard academic practices, focusing more on a transformative, anagogic purpose rather than neutral scholarship.
Evola’s work, spanning philosophy, art, politics, and racial theories, is driven by a desire to effect change, aiming to guide readers towards transcendence or becoming gods in his specific interpretation. This approach is not an escape into irrationalism but remains grounded in the world, as noted by Thomas Sheehan. Evola’s concept of initiation, a key element in his teachings, is seen as a factual transition to a higher world, offering the possibility of living in various existential modes. He proposes a path of self-initiation, contrasting with Guénon’s views, to enable individuals to access transcendent realms through their own efforts, a path feasible for only a select few.
In essence, intellectuals like Mircea Eliade and Carl Gustav Jung have acknowledged Evola’s contributions, particularly in introducing Tantrism and new approaches to Alchemy and Zen Buddhism to the Italian public. Though not aligned with conventional academic standards, his work has nonetheless contributed to the discourse in religious and esoteric studies.
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