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

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Giudice, Christian (2022). Occult Imperium: Arturo Reghini, Roman Traditionalism and the Anti-Modern Reaction in Fascist Italy. Oxford Studies in Western Esotericism. Oxford: Oxford University Press. doi: 10.1093/oso/9780197610244.001.0001. ISBN 978-0-19-761024-4.

Drake, Richard H. (1986). "Julius Evola and the Ideological Origins of the Radical Right in Contemporary Italy". Political Violence and Terror: Motifs and Motivations. University of California Press. ISBN 9780520328037. A. James Gregor and Andreas Umland. Erwägen Wissen Ethik, 15: 3 & 4 (2004), pp. 424–429, 591–595; vol. 16: 4 (2005), pp. 566–572 Dugin Not a Fascist?. Waterfield, Robin (1990). "Baron Julius Evola and the Hermetic Tradition". Gnosis. No.14. pp.12–17. Ebeling, Florian (2007). The Secret History of Hermes Trismegistus: Hermeticism from ancient to modern times. Ithaca: Cornell University Press. ISBN 9780801445460. JSTOR 10.7591/j.ctt1ffjptt . Retrieved 7 August 2022. Conner, Randy P.; Sparks, David Hatfield; Sparks, Mariya (1997). Cassell's Encyclopedia of Queer Myth, Symbol, and Spirit: Gay, Lesbian, Bisexual, and Transgender Lore. Cassell. p.136.

Il vampirismo ed i vampiri (1973)–English: Vampirism and Vampires. Written for journal Roma in September 1973. Sheehan, Thomas (1981). "Myth and violence: the fascism of Julius Evola and Alain de Benoist". Social Research. 48 (1): 45–73. JSTOR 40970798 . Retrieved 10 January 2021. Such emphasis on the above and on reaching upward helps to explain Evola's constant reference to high and low, pure and impure. Higher is simply that which bears more transcendence in itself or strives toward it. This is the only thing that justifies his positive evaluation of authority and the original priest-kings. Since they stood in immediate touch with the overworld, it was only natural that they should command others who were more earth-arrested. According to Evola the entire Indian caste system, from brāhmaṇa to śūdra, was based in ancient times on this hierarchy of participation in the Absolute. And in aristocratic Rome, the patricians, who were in charge of the rites pertaining to the overworld, therefore ruled the plebeians, who worshiped earthly gods and mother goddesses. Evola's views on race had roots in his aristocratic elitism. According to European studies professor Paul Furlong, Evola developed what he called "the law of the regression of castes" in Revolt Against the Modern World and other writings on racism from the 1930s and World War II period. In Evola's view "power and civilization have progressed from one to another of the four castes—sacred leaders, warrior nobility, bourgeoisie (economy, 'merchants') and slaves". [102] Furlong explains: "for Evola, the core of racial superiority lay in the spiritual qualities of the higher castes, which expressed themselves in physical as well as in cultural features, but were not determined by them. The law of the regression of castes places racism at the core of Evola's philosophy, since he sees an increasing predominance of lower races as directly expressed through modern mass democracies." [102] Evola used "a man of race" to mean "a man of breeding". [27] [103] "Only of an elite may one say that 'it is of a race': the people are only people, mass," Evola wrote in 1969. [103] Rivolta Contro Il Mondo Moderno". Julius Evola Bibliography. Arrakis. Archived from the original on 15 May 2011 . Retrieved 9 September 2015.

Cassata, Francisco (2011). Building the New Man: Eugenics, Racial Science and Genetics in Twentieth-century Italy. Translated by Erin O’Loughlin. Central European University Press. ISBN 9789639776838. Birth records of Rome for the year 1898" (in Italian). Archivio di Stato di Roma. Archived from the original on 15 July 2022 . Retrieved 15 July 2022. The Greek neo-Nazi party Golden Dawn includes his works on its suggested reading list, and the leader of Jobbik, the Hungarian nationalist party, admires Evola and wrote an introduction to his works. [217] Evola was born in Rome. He served as an artillery officer in the First World War. [5] He became a Dada artist but gave up painting in his twenties. He said he considered suicide until he had a revelation while reading a Buddhist text. [6] In the 1920s he delved into the occult; he wrote on Western esotericism and of Eastern mysticism, developing his doctrine of " magical idealism". L'arco e la clava (1968)–English translation: The Bow and the Club. Arktos. 2018. ISBN 9781912079087.Laruelle, Marlene Aleksandr Dugin: A Russian Version of the European Radical Right? The Keenan Institute of the Woodrow Wilson International Center for Scholars, Occasional Paper #294. Since the chthonic or Earth religions go hand in hand with mother cults and their feminine leadership, Evola saw every matriarchal culture as further evidence of deterioration. It was neither misogyny nor patriarchism that led him to this, but simply an intense striving for liberation from earthly bondage. In his eyes this liberation is all that matters; everything else is meaningless alongside it. To achieve this goal, no sacrifice is too great for him. Even one's own death becomes a triumphal death, insofar as one is aware of it as a sacrifice undergone for this liberation. Who perishes in battle in this spirit is godly, because for him the outer struggle is merely a symbol for the inner struggle against enslavement to earth. It is only from such a viewpoint that today we can grasp Evola's acceptance of the Hindu practice of satī. He sees it as the highest of devotions, precisely because it places perfect purity of purpose ahead of mere greed for life.