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 •
•

" .

,,

INTELLECTUAL AUTOBIOGRAPHY OF
Also published by Integral Tradition:

Metaphysics of War:
Battle, Victory & Death in the World of Tradition
By Julius Evola

Tradition and Revolution:

Collected Writings of Troy Southgate

Can Prevail?
By Pentti Linkola
 THE PATH
OF CINNABAR

JULIUS EVOLA

INTEGRAL TRADITION
PUBLISHING
MMIX
Julius Evola
1898-1974

Wikipedia page
Published in Italian as Il Cammino del Cinabro.
Originally published in 1963 by Vanni Scheiwiller.

This digital edition was processed from a scanned

copy and enhanced for readers belonging to the new
European counter-culture; the alt right.

Pepe recommends reading Evola’s books.

First Edition English edition 2009 published by Integral Tradition Publishing

Translation Copyright © 2009 by Integral Tradition Publishing

All rights reserved. No part of this book may be reproduced or utilised in any form
or by any means (whether electronic or mechanical), including photocopying, re-
cording or by any information storage and retrieval system, without permission in
writing from the publisher.

Printed in the United Kingdom

ISBN 978-1-907166-02-0 (Softcover)
ISBN 978-1-907166-03-7 (Hardcover)

BIC classification: Autobiography: religious and spiritual (BGXA)

Translated by Sergio Knipe
Edited by John B. Morgan
Book layout, typesetting, and cover artwork by Michael Lujan
Cover artwork Phototapestry #4 © 2004-2009 by Michael Lujan

INTEG RAL TRADITION PUBLISHING

www.IntegralTradition.com
 CONTENTS
Foreword vii
A Note from the Editor xi
A Note from the Publisher xii
The Path of Cinnabar 3
Personal Background and Early Experiences 5
Abstract Art and Dadaism 19
The Speculative Period of Magical Idealism
and the Theory of the Absolute Individual 26
My Encounters with the East and ‘Pagan’ Myth 66
The ‘Ur Group’ 88
My Exploration of Origins and Tradition 96
My Experience with La Torre and Its Implications 105
Hermeticism and My Critique of Contemporary Spiritualism —
The Catholic Problem 117
‘Revolt Against the Modern World’ and the Mystery
of the Grail 135
My Work in Germany and the ‘Doctrine of Awakening’ 149
The Issue of Race 164
In Search of Men Among the Ruins 180
Bachofen, Spengler, the ‘Metaphysics of Sex’
and the ‘Left-Hand Path’ 200
From the ‘Worker’ to ‘Ride the Tiger’ 214
Appendix: Interviews with Julius Evola (1964-1972) 242
Index 263
FOREWORD
SERGIO KNIPE

hoosing a suitable subtitle for The Path of Cinnabar proved

c
somewhat of a challenge. The book is most certainly not an
autobiography in the ordinary sense of the word; but nor is
it a study of one of the many fields that Evola explored in
the course of his extraordinarily prolific career as a writer.
The Path of Cinnabar rather constitutes an incentive to take a
closer look at the Evolian corpus through the eyes of its author.
Essentially, The Path of Cinnabar is Evola’s guide to himself. And yet, the
book lacks the kind of wistful, introspective absorption in personal matters
that almost invariably marks modern autobiographical accounts. In a way, The
Path of Cinnabar might be regarded as the least autobiographical of all autobi-
ographies. Its author’s concern does not lie in the uniqueness of his own per-
sonality or the originality of his own ideas. Evola never regarded the central
ideas expressed in his works as being ‘his own’. What Evola envisaged as the
function of his writing was ultimately the expression of supra-personal and
supra-temporal values: those of Tradition. The path of the writer, for Evola,
is that of the witness to a higher order of existence.
The Path of Cinnabar was explicitly conceived by Evola as a means to
guide the public through the intricate maze of his literary production. The
book both serves as a useful introduction for readers yet unacquainted with
Evola, and offers a comprehensive overview of Evola’s life, times and ca-
reer. Incidentally, the volume also provides an answer to those who might
be wondering just how the author of Revolt Against the Modern World might

vii
 THE P A T H OF C l N N A B A R

be the same Dadaist painter later to have published an authoritative study of

Pali Buddhism.
The importance of The Path of Cinnabar as a guide to Evola’s writing is
something adequately stressed both by Evola himself and by his publisher
Vanni Scheiwiller. As a book, The Path of Cinnabar largely speaks for itself,
making it therefore superfluous in the present context to dwell any further
on the thought and work of Evola. The chief question that needs to be
addressed is rather ― aside from the contingent merits of Evola’s book ―
what makes the publication of an English edition of Il cammino del cinabro
a worthwhile venture today. Unsurprisingly, the answer to this question lies
somewhere in the editorial sphere.
In the last fifteen years or so, over a dozen works by Evola have been
published in the English language — more than were ever published in the
whole course of Evola’s life.1 Given the ever-increasing flow of new transla-
tions, it would seem that the Baron has now reached the height of his popu-
larity in the English-speaking world — this, thirty-five years after his death.
Whether the current Evolian trend (or perhaps Evolomania) is due to an
unforeseen reawakening of the Anglo-Saxon Aryan spirit, or more simply to
the spread of the Internet, neopaganism, and new youth subcultures is hard
to tell. Certainly, ‘this revival of an obscure Italian thinker is a remarkable
phenomenon’.2
With the spread of Evola’s works among the English-speaking public
comes an increased risk that Evola’s ideas might be misunderstood. At best,
a similar risk entails the possibility that what Evola always envisaged (and
presented) as a coherent attempt to explore Tradition in its various historical
articulations might end up being regarded as the literary mishmash of an ec-
centric polymath and dilettante. At worst, the unqualified spread of Evola’s
name as a radical thinker might lead to a scenario comparable in its direness
to that in Italy, where Evola has long been treated as a scapegoat by the
democratic cultural establishment.3
Whatever the case, even in the age of Wikipedia, there is much need
for a work capable of presenting the genesis, nature and purpose of Evola’s
thought in fairness and detail — all the more so, considering that the dawn
of the millennium has witnessed the English publication of what might be
regarded as the most controversial, problematic and (potentially) dangerous
books ever written by the Baron.4 The present edition of The Path of Cinna-

viii
 FOREWORD

bar, which presented with an appendix containing a selection of interviews

with Evola, is intended to serve just such a purpose.
A republication of Il cammino del cinabro is long overdue in Italy, where
only private, pirate copies of the book have ever been produced since the
second (and final) edition went out of print.5 In publishing an English
translation of The Path of Cinnabar, Integral Tradition is seeking to meet the
needs of an increased readership interested in traditionalist studies. Perhaps
more importantly, the present volume represents an attempt to provide a
book that, given the present conditions, one can imagine Evola himself would
have wished to be readily available today. After all, the best advocate of
Evolian thought remains Julius Evola himself.

Notes:

1 A chronologically-ordered list of English editions of published books and essays

by Evola consists of the following titles:
• The Doctrine of Awakening (London: Luzac, 1951; republished by Rochester: Inner Tradi-
tions, 1995)
• Metaphysics of Sex (New York: Inner Traditions, 1983; republished as Eros and the Mysteries
of Love by Inner Traditions in 1991)
• The Yoga of Power (Rochester: Inner Traditions, 1992),
• The Path of Enlightenment According to the Mithraic Mysteries (Edmonds: Holmes Publishing
Group, 1993)
• René Guénon:A Teacher for Modern Times (Edmonds: Holmes Publishing Group, 1993)
• Taoism: The Magic, the Mysticism (Edmonds: Holmes Publishing Group, 1993)
• Zen: The Religion of the Samurai (Edmonds: Holmes Publishing Group, 1993)
• Revolt Against the Modern World (Rochester: Inner Traditions, 1995)
• The Hermetic Tradition (Rochester: Inner Traditions, 1995)
• The Mystery of the Grail (Rochester: Inner Traditions, 1996)
• Meditation on the Peaks (Rochester: Inner Traditions, 1998)
• The Thoughts of Julius Evola (Sydenham, South London: The Rising Press, 2000)
• Further Thoughts of Julius Evola (Sydenham, South London: The Rising Press, 2000)
• Introduction to Magic (Rochester: Inner Traditions, 2001)
• Race as a Revolutionary Idea (Sydenham, South London: The Rising Press, 2001)
• Men Among the Ruins (Rochester: Inner Traditions, 2002)
• Ride the Tiger (Rochester: Inner Traditions, 2003)
• Three Aspects of the Jewish Problem (Thompkins&Cariou, 2003)
• The Elements of Racial Education (Thompkins&Cariou, 2005)
• Metaphysics of War (Integral Tradition Publishing, 2007)
• Heathen Imperialism (Thompkins&Cariou, 2007)
All of these publications are in print at the present time. Various essays and excerpts of

IX
 THE P A T H OF C l N N A B A R

Evola’s work have also been translated in various books and periodicals, too numerous to list
here. There are also several Web sites which host original translations of Evola’s writings, the
most important of which are Evola As He Is (thompkins_cariou.tripod.com) and Gornahoor
(gornahoor.net).
2 Joscelyn Godwin in Julius Evola, Men Among the Ruins: Post-war Reflections of a
Radical Traditionalist, p. vii.
3 See Gianfranco de Turris, Oration and Defense of Julius Evola: The Baron and the
Terrorists (EIogio e difesa di Julius Evola: Il barone e i terroristi [Rome: Edizioni Mediterranee,
1997]).
4 I am alluding here to Introduction to Magic, Men Among the Ruins and Ride the Tiger.
5 The second edition of the book — the edition adopted for the present translation —
was published by Vanni Scheiwiller in 1972.

X
A Note from the EDITOR
JOHN B. MORGAN

part from the footnotes to the Foreword and some of the

A
footnotes to the Interviews, which were added by the trans-
lator, all footnotes to the text are my own. I have added
footnotes where I felt they were needed for a fuller under-
standing of Evola’s own text, either to explicate obscure
references, provide bibliographical citations, or to translate
non-English phrases. I have not added footnotes to references which I felt
would be familiar to the average reader of Evola (if such a person may in-
deed be termed ‘average’), references which Evola himself explains within
the text, or references which I felt did not add significantly to understanding
Evola’s intentions. Therefore, any lack of footnotes, or errors within the
footnotes, are entirely my own responsibility.

xi
 A NOTE FROM THE PUBLISHER1

T
he original intention of the author was to publish this book
posthumously. Yet, following the publication of Ride the Ti-
ger: Existential Guidelines for an Age of Dissolution (1961), a
work that has been the cause of many misconceptions at
the expense of its publisher, I thought it might be useful
to publish the book now so as to clarify certain misunder-
standings and discredit various legends.
The present book firstly serves as a useful guide to the complex and
varied corpus of works and activities by Evola in domains ranging from
avant-garde art (abstract art and Dadaism) to speculative philosophy, Ori-
ental studies, the critique of the present civilisation, esoteric disciplines, the
philosophy of history, and the doctrine of the State.
The value of the present book also lies in its character as a personal
work testifying to what in every respect — and across the years — has always
been a free spirit (one which has never joined any political party). While this
book describes the gradual consolidation of a worldview; it also recalls the
experiences, struggles and events that have marked many decades — and this
without the self-congratulation and tendentiousness that is common among
contemporary authors.
Hence, too, a kind of conspiracy of silence perpetrated at Evola’s ex-
pense by some representatives of official culture and certain critics, regard-

1 This original preface to The Path of Cinnabar appears in both the 1963 and 1972
editions of the book.

xii
 A NOTE FROM THE PUBLISHER

less of the fact that a keen public — and one not exclusively comprised of
improvised disciples — follows all of Evola’s works, and that many transla-
tions of his books have been published abroad (where Evola is regarded as
one of the most significant — if controversial — representatives of Italian
culture today).
The ostracism to which Evola is subject in Italy is chiefly due to the
myths and platitudes which have been formulated with regard to his life and
work, and which are often accepted without any attempt to ascertain the
reality of the facts, but merely on the basis of vacuous labels and hearsay
(the cherished oral tradition of Italy, a charming country where everybody
is busy writing and publishing but no one reads). Accusations are constantly
being flung against Evola by people without any direct acquaintance with
his writing. Take the charge of ‘racism’, for instance: Evola is often accused
of being an ‘anti-Semite’, even if he has always been careful to distinguish
‘anti-Semitism’ from ‘racism’. And yet, in his The Jews in Fascist Italy: A History2
(Storia degli ebrei italiani sotto il fascismo: Einaudi, Turin, 1961), Renzo De Felice
lists Evola among ‘those who, having taken a certain path, followed it to the very
end with dignity and even gravity, unlike the many who turned to the
path of falsehood, insult and the utter obliteration of all cultural and moral
values.’ De Felice also records that ‘Evola, even more firmly (than Acerbo 3),
rejected any theorisation of racism in merely biological terms’ (op. cit., p.
447) — to the point, one might add, of eliciting the criticism and sarcasm of
the many contrived racists of the time. The same might be said with regard
to other myths surrounding the life and work of Evola.
If approached in good faith, the present book can contribute to clarify
many of the misunderstandings about its author. Bona fide readers and free
spirits might well wish to reject some or even all of Evola’s ideas, given that

2 Available in English translation as The Jews in Fascist Italy: A History (New York:
Enigma Books, 2001).
3 Giacomo Acerbo (1888-1969) was an Italian economist, Freemason, and politician
who is notable for drafting the Acerbo Law in November 1923, which enabled the Fascists to
gain control of Parliament following the March on Rome. By the 1940s, as a member of the
Fascist government, Acerbo was the director of the High Council of Demography and Race,
which attacked both Nazi racial policies and some Italian racial theorists, favoring a ‘Medit-
erannean’ theory of race which took environment and culture into account, rather than just
heredity. Under Acerbo’s direction, this theory was officially accepted in Italy in 1942. Several
of his works on Fascism were published in English.

xiii
 THE P A T H OF C l N N A B A R

Evola is such a decidedly unconventional thinker; yet they should only do so

after having read and understood his work — after, that is, having acknowl-
edged its worth. What this book has to offer, then, are pages aimed at the elu-
cidation of facts and the debunking of myths. To paraphrase a well-known
phrase: were Tartuffe4 to visit the Earth today, he would certainly be opposed
to Evola.

Vanni Scheiwiller
(1963)

4 Tartuffe is a character in a French play of the same name by Moliére, written in

1664. In it, Tartuffe is believed to be a man of great religious fervour by others, but he is, in
fact, a hypocrite who manipulates others into giving him what he wants.

xiv
 THE
PATH OF
CINNABAR
THE PATH OF CINNABAR

I
feel justified in setting down these pages by the possibility that
perhaps one day the work that I have carried out in over forty
years will be madethe object of attention of a different kind
from that which it has typically received in Italy up to this day.
A similar prospect appears rather problematic, given both the
present state of affairs, and the social and political climate of the fore-
seeable future. Nevertheless, my aim is to provide a guide for those who,
looking back with interest at the corpus of my works and endeavours, seek
some kind of orientation, wishing to determine what, within such a corpus,
possesses more than simply a personal and episodic value.
A review of this kind is sure to encounter a number of difficulties.
Firstly, there is the matter of approaching books written in different periods,
which might appear to be inconsistent with one another, should the tempo-
ral framework of their composition be ignored; hence, the need to provide
some guidance.
Secondly, and most importantly, what is essential in my work — a work
spread over various phases and exploring different domains — must be sepa-
rated from that which is secondary. This is particularly the case with the
books wthich I wrote in my youth: the reader ought to take account of the
necessarily incomplete qualifications I possessed at the time, as well as of the
cultural influences to which I was then subjected, and which I only gradually
left behind me, at a later date, when I had reached greater maturity.
Besides, one should always bear in mind that, to a large extent, I was
forced to pave my own way. I have never benefited from the invaluable help

3
 THE P A T H OF C l N N A B A R

which, at a different time and in a different milieu, was granted to those who,
being in touch with a living tradition, wished to accomplish tasks similar to
my own. Like a lost soldier, I have sought to join a departed army by my own
means, often crossing dangerous, treacherous terrain, and only managed to
establish a positive connection at a later date.
What I have felt the need to express and defend, belongs, in its most
crucial and effective form, to a different world from that in which I happen
to be living. At first, only an innate orientation guided me: the elucidation and
definition of certain ideas and aims were only achieved later, thanks to the
broadening of my own knowledge and experience.

4
PERSONAL BACKGROUND
AND EARLY EXPERIENCES

T
he best way to provide a guide to my works is to begin by
describing their genesis, premises and original aims. While
it will prove impossible to completely avoid autobiographi-
cal references, autobiographical details will be left out as far
as possible, and employed mainly to draw light on second-
ary elements present in my books. From the very start, I
believe, it is worth describing what might be termed my ‘personal equation’.
Fichte1 once wrote that each individual, in accordance with who he is,
professes a given philosophy. Today, ‘social conditioning’ — one’s individual
background and ‘positioning’ — has acquired a significant place in critical
analysis. I feel the need to express my reservations on the matter. To employ
biographical criteria of judgment is a legitimate operation only in those cases
where the things a person thinks, believes, writes and does possess a purely
personal character. While this is indeed the case with almost all contemporary

1 Johann Gottlieb Fichte (1762-1814) was the foremost philosopher of German

Idealism after Kant, and before Hegel. He asserted that self-consciousness was only possible
within the context of society as a whole, and that the natural world can only be directly known
through intuition. He is also credited with inventing modern German nationalism during the
Napoleonic Wars, in his Addresses to the German Nation (London: Open Court, 1923). Here,
Evola is referring to one of Fichte’s chief works, The Science of Knowledge (Cambridge: Cam-
bridge University Press, 1982).

5
 THE P A T H OF C l N N A B A R

authors, more complex instances also occur, in the case of which a merely
‘biographical’ method of critical analysis appears both inadequate and super-
ficial. It might also be the case that a given personal ‘equation’ or disposition
is seen to act as the occasional, contingent condition for and means to the
expression of ideas which transcend the individual — the individual himself
often being unaware of the fact. To use an analogy: it would evidently be
easier, for the purpose of bombing a city, to employ an individual possessed
with destructive inclinations rather than a person of a humanitarian, philan-
thropic bent; in this case, the disposition of the former individual will agree
with the established aim, while in no way affecting its nature, as ordained
from above.
The same role, in certain cases, is also played by personal equations in
the intellectual and spiritual field. As for my character, it is chiefly defined
by two dispositions. The first is an impulse towards transcendence, which
manifested itself from my early youth. Consequently, I have long felt rather
detached from what is merely human. Some have suggested that a similar
disposition might derive from a memory predating my birth — and this is also
my own feeling. A similar impulse towards transcendence genuinely mani-
fested itself only once I had abandoned my aesthetic and philosophical en-
quiries. Yet even before then, a certain person who was competent in such
matters was surprised at finding in me the land of inner orientation which
usually derives not from theoretical speculation, but from a change of condi-
tion achieved through specific operations — of the kind I will frequently come
to mention in this book.
One might speak, then, of a pre-existent tendency or a hidden heritage
which was subsequently awakened in me by various factors. Hence, the sub-
stantial autonomy of my personal development. It might be the case that, at
a given moment of my life, I underwent the influence of an imperceptible
but concrete action that two given individuals exercised in order to awaken
me. Yet the fact that I only came to suspect this years after the event had
taken place suggests that a similar operation did not consist in the imposition
of something altogether alien to me. A spontaneous detachment from what
is merely human, from what is generally regarded as normal, particularly in
the sphere of affection, emerged as one of my distinctive traits when I was
still in my early youth; or, rather, it emerged especially in my early youth. The
downside was that, whenever such a detached disposition manifested itself in

6
 PERSONAL BACKGROUND AND EARLY EXPERIENCES

the sphere of my individuality, it was the cause of a certain insensitivity and

cold-heartedness on my part. But in the most important of all fields, this very
trait is what allowed me to recognise those unconditioned values which are
far removed from the perspective of ordinary men of my time.
The second significant trait of my character might be described, in
Hindu terms, as my kshatriya bent. In India, the word kshatriya was used to de-
scribe the human type inclined to action and performance: the ‘warrior’ type,
as opposed to the religious, priestly and contemplative type of the brāhmana.
That of the kshatriya was one of my chief inclinations, but one which I only
gradually came to define correctly. Like my tendency towards detachment,
my kshatriya nature might derive from a second, hidden heritage or obscure
memory that I possess. At first, the kshatriya trait of my character manifested
itself in a rough manner, leading me towards an unbalanced affirmation of
the ‘I’, something which I theoretically expressed through my doctrine of
power and autarchy. Yet this trait was also the one existential trait which al-
lowed me to appreciate those anachronistic values of a different world: the
world of a hierarchical, aristocratic and feudal civilisation. My kshatriya nature
provided the foundation for both my immanent critique of Transcendental
Idealism, and for my later transcendence of such a philosophy by means of
a theory of the Absolute Individual. As my predominant mental disposition,
this kshatriya trait is also responsible for my tendency to take a clear-cut, un-
compromising stand: a kind of intellectual intrepidity which manifests itself
polemically, too — in coherence and logical rigour.
No doubt, these two dispositions of mine were somewhat antithetical.
My impulse towards transcendence triggered a feeling of non-involvement
in me and — at the time of my youth — almost a longing for liberation and
evasion tainted with decaying mysticism, whereas my kshatriya disposition
spurred me to action, driving me towards a free, self-centred self-affirmation.
I would argue that the attempt to combine and mutually mitigate these two
tendencies represents my most basic existential task. I only managed to fulfil
such a task, and to avoid possible collapse, once I had understood the supe-
rior essence of both impulses. In the world of ideas, the synthesis between
these two tendencies ultimately provided the basis for my definition of ‘tra-
ditionalism’ in my later works, a definition which stands in contrast to the
more intellectual and orientalising definition favoured by René Guénon and
his followers.

7
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