Revolt against the modern world is a must read, a masterpiece in its genre where a new visionary trace comes remarked in History, Progress, Science, Humanism, Nation and Modernity.
Fascism did so bit, or was just a beginning of a new world, Evola didn’t care because he just turned on his attention to various problems like the western decadence, the Sacred, the Transcendence, the Empire.
Evola just launched the basis for a “modern” and extended Culture of Right after the Second War Fall.
Julius Evola like Adolf Hitler hated what Christianity did and does to European Continent, identifying Christianity as the real poison of a venom modernity that literally buggers the Western Races.
Particularly Evola writes on events, facts and description lying outside the vision of any reader in his/her proper time, it is like you don’t have to be from XX or XXI century to read and understand Evola, it’s writings is divorced from any mechanical concept of think to past as you think to think to it in your present, not a riddle but Evola’s mind just can not and does not wish to get trapped in any philosophical or view not only of his time but of any time.
In a word? It’s eternal.
“We must be ready for an immense event in the divine order, towards which we march with accelerated speed“, J. De Maistre.
So why then Evola is a revolutionary “modern and not modern” writer? I would suggest to not read furthermore and just get Revolt against the Modern World but for the laziest people here you go:
His basic and primary thesis is that the idea of evolution and progress is a lie: the nature of the modern world is decadent exactly as the human frailty in body and in the spirit.
Julius Evola wrote:
“[…] nothing seems absurd to us like the idea of progress, with its corollary, its pre-eminence of modern civilization.”
“to understand both the traditional spirit and the modern world as a negation of them, we must start from the teaching about the two natures.
Evola distinguishes two orders: a physical order and a metaphysical order, as two natures different and separated: a mortal nature and a nature of immortals.
Thus the Evolian Dualism continues: there is a being and there is a becoming, there is a visible and a tangible, there is an invisible and an intangible, the Overworld.
Therefore Evola tells that the traditional world knew these two great poles of existence, and the ways that from the one leads to the other.
Any Religion is full with this dualism stuff, from the dualism of Man and Female, of body parts, of Moon and the Sun, of water and fire of light and dark.
But there’s something that mediates between these different and parallel worlds: the spirituality, what is beyond life and death.
So in the decadence of modern world Evola foresees the growing oblivion of spirituality, the loss of any supernatural perception and trust, and a progressive, quick and inexorable fall in the idolatry of the history.
“The first forces of decadence in the modern sense would begin to manifest between the eighth and sixth centuries BC. A second and more visible moment of decline comes with the fall of the Roman Empire and the advent of Christianity”,
while “a third phase finally begins at the end of the feudal-imperial world, reaching the decisive point with Humanism and the Reformation. From then on, the process will always be faster, decisive, universal”, and
“we see that the forces aimed at overwhelming the last dams are centralized in two precise fires … In the East is Russia, in the West is America … It is known that the central truth of Bolshevism is the collective man, the destruction, in man, of everything that can have value of autonomy and personality, which can constitute an interest separated from the pure collective … If Russia recognizes, according to the word of Lenin, in the Roman-Germanic world the greatest obstacle to the advent of the new man, it sees instead in America a kind of promised land … In the bewildering grandeur of the American metropolises where the single – ‘asphalt nomad’ – realizes its infinite nullity before the immense quantity, the groups, the trusts and the omnipotent standards; to the sprawling woods of skyscrapers and factories … In all this the collective manifests itself even more, in a form even more faceless than in the Asian tyranny of the Soviet regime”.
Evola instead condemns humanism as advanced form of decadence:
“Modern individualism is the first face of humanism. Individualism, as a pretending pretender of an ego, which is simply the mortal one of the body. With the revolt of the individual, every consciousness of the overworld is lost. Then the only material vision of the world remains as certain. To science we owe the systematic desecration of the two domains of action and contemplation near the unleashing of the plebs on the markets of Europe”.
Julius Evola saw in National Socialism precisely an “address the creation of forms that are actually super-personal, to tend to a rebirth in a super life“, which means that the Man is going to become just a God.
That’s why NationalSocialism fed and Nationalist Orders feed Heroic Spirituality and rejecting decadence and the dark side of hybrid and retarded form of imperialism like the materialism that all we know since we get awake in the morning to when we close our eyes over our night.
Spirituality that can be developed not only from such heroism but also from goodness, generosity, and pity. About this Evola foresees a world of “social atmosphere” not very working but just more intoxicating and polluting being played on the spirituality “corpse”.
The only “Revolt against the modern World” comes from: be heroic and empathetic, be brave and genius, be willful without and be always without having insults on your lips and drooling your mouth.
According to Evola the life can not be eluded, but lived, we must have a cult of it, celebrate it with poetry and with respect to us and to the others, and submit the nature, all of it, to the science dominion.