Evola e Reghini e la Tradizione Ermetica/en
| 📚 Fonte primaria: opere di Julius Evola (1898-1974) |
| Questa pagina deriva dalle opere di Julius Evola (1898-1974) — filosofo, esoterista, pittore italiano della scuola tradizionalista, direttore del Gruppo di UR-KRUR (1927-1929), autore di una vasta opera che integra magia operativa, alchimia ermetica, tradizione orientale (Yoga, Tantra, Buddhismo), critica della modernità e politica. Per il Paret Method e la Scuola ISI-CNV, Evola è un riferimento cardinale per la dimensione iniziatica e tradizionale del magnetismo ermetico.
Documenti Drive ISI-CNV:
Opere chiave di Evola (riferimento):
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The Hermetic Tradition in its twentieth-century Italian form finds in Julius Evola and Arturo Reghini its two main public bearers. The fundamental historiographical clarification: the book La Tradizione Ermetica (1931) is signed by Evola, but it is Reghini who taught alchemy to Evola, not vice versa. Evola also certainly had other important sources — first and foremost the tradition of Kremmerz, to which should be added Theosophical circles, the Eastern traditions he studied personally, and his own philosophical developments. When in 1931 Evola published with Laterza La Tradizione Ermetica nelle sue dottrine, nei suoi simboli e nella sua "Arte Regia" — the book that fixed for twentieth-century Italian culture the essential terms of operative Hermeticism — Reghini had been his alchemy master for several years, and the two had been together since 1927 the animators of the esoteric journal UR/KRUR. Neither Reghini nor Evola, however, exhaust the Italian tradition of the period: there is also the great Kremmerzian line (Giuliano Kremmerz, †1930), there is Decio Calvari and the Roman Theosophical milieu, there is the Italian Rosicrucian current (Anna Maria Partini would later study Athanasius Kircher in this framework), there is Massimo Scaligero as an original continuator.
I. Arturo Reghini (1878-1946)
Arturo Reghini (Florence 1878 — Budrio, Bologna, 1946) is the key figure of Italian esotericism in the first half of the twentieth century. A mathematician by training (graduated in Pisa), a Pythagorean by vocation and tradition, a Freemason (high degrees of the Ancient and Accepted Scottish Rite and later of the Italian Philosophical Rite), author of numerous writings under various pseudonyms, he was the alchemical initiator of Evola around 1925-1927. Reghini was already an experienced and recognized esotericist when Evola — twenty years younger — approached the world of occultism after his own Dadaist-philosophical path.
Reghini writes in UR under the pseudonym Pietro Negri (probably derived from the nickname of the alchemical «black stone», but also from the Freemasonic tradition of the «black point»). Other pseudonyms of the Group: Tikaipòs (Reghini himself, for the translation of the Golden Verses of Pythagoras), Leo (Evola), Iagla (Ercole Quadrelli), Abraxa (Giulio Parise), Luce (Aniceto Del Massa), Arvo (Guido De Giorgio), Agarda.
[VERIFIED] In the essay Sub specie interioritatis (UR 1927, published under the pseudonym Pietro Negri), Reghini exposes in direct language an experience of direct initiatic realization had — according to his own dating — «about fourteen years ago» relative to the writing, therefore around 1913:
«Many years have now passed since I first became aware of immateriality. [...] The sense of immaterial reality flashed into my consciousness suddenly, without antecedents, without any apparent determining cause or reason. About fourteen years ago I was standing one day, still and upright, on the sidewalk of Palazzo Strozzi in Florence, talking with a friend [...]. And, suddenly, while I was speaking or listening, behold, I felt differently; life, the world, all things; I suddenly became aware of my incorporeality and of the radical, evident, immateriality of the universe; I became aware that my body was within me, that all things were interiorly, within me; that everything referred back to me, that is, to the deep, abyssal and dark center of my being. It was a sudden transfiguration [...]. I felt I was an unspeakably abstract, dimensionless point; I felt that within it the whole was interiorly contained, in a way that had nothing spatial about it. It was the complete reversal of ordinary human sensation[...]».
This is one of the rare direct accounts of metaphysical realization in twentieth-century Italian initiatic literature: the «complete reversal of ordinary human sensation», the coincidence of the inner center with the whole, the experience that «it was a note of the eternal poem». Reghini closes the essay by observing that the experience «vanished, leaving me dumbfounded» — not as a permanent state but as a flash that reveals the constantly possible reality.
Reghini was also a translator of important texts of the tradition: the De Occulta Philosophia by Cornelius Agrippa (version by A. Fidi with his introduction, expressly cited in the notes of UR 1927), the Golden Verses of Pythagoras in his own hexameter version (UR 1928, under the pseudonym Tikaipòs). He was also a scholar of sacred Pythagorean mathematics and of the relationships between number and initiation, contributing decisively to the Italian rediscovery of operative Pythagoreanism.
II. Julius Evola (1898-1974)
Julius Evola — born Giulio Cesare Andrea Evola (Rome 1898 — Rome 1974) — was in succession: an artillery officer in the Great War; a Dadaist painter (member of the Italian nucleus of international Dadaism, exhibiting alongside Tristan Tzara); a philosopher of magical idealism (Saggi sull'idealismo magico, 1925; Teoria dell'Individuo Assoluto, 1927; Fenomenologia dell'Individuo Assoluto, 1930); an esotericist (from 1927 with Reghini); a scholar of tradition (Rivolta contro il mondo moderno, 1934; Mistero del Graal, 1937); a political polemicist (Sintesi di dottrina della razza, 1941); after the war, wounded in the back by the bombings of Vienna 1945 and paralyzed until his death, a writer of metaphysical synthesis (Cavalcare la Tigre, 1961; Lo Yoga della Potenza, 1949; La Dottrina del Risveglio, 1943).
The encounter with Reghini is decisive. Evola already brought a very strong philosophical and artistic experience, but the turning towards operative esotericism occurred thanks to Reghini, who introduced him to:
- ceremonial magic of the tradition (Agrippa, Picatrix, late Neoplatonists)
- Pythagoreanism as an initiatic science
- alchemy in its double aspect, metallic and inner
- Freemasonry of rite (Evola was involved in the regular milieu, although his formal adherence remains historiographically debated)
- group work as an initiatic device (UR/KRUR)
In 1927 the two, together with a restricted nucleus of Italian esotericists (Quadrelli, Parise, De Giorgio, Del Massa and others), founded the journal UR — the most ambitious collective initiatic experiment of twentieth-century Italy. See dedicated page for history, structure, contents.
Evola's other sources (beyond Reghini):
- The Kremmerzian current — Evola knew Kremmerz (died in 1930) and the adherents of Myriam, recognized its operative height but maintained doctrinal distinctions (Evola was more «dry» and Doric, Kremmerz more «moist» and Isiac). See Kremmerz e Ordine Osirideo Egizio.
- Decio Calvari and the Roman Theosophical milieu of the Independent Theosophical League
- René Guénon — whose Crisis of the Modern World (1927) Evola translated into Italian, while taking critical distances on the question of Eastern vs Western tradition
- Gustav Meyrink — whose The Golem Evola translated
- Otto Weininger, Johann Jakob Bachofen (of whom Evola was the main Italian translator), Friedrich Nietzsche
- The Tantric tradition of Indo-Tibetan (Lo Yoga della Potenza), the original Buddhist doctrine (La Dottrina del Risveglio)
III. La Tradizione Ermetica (1931): structure and contents
The book is by Evola as author, but the underlying alchemical teaching is Reghini's. Evola himself, in various later places, acknowledged the debt; and the convergence between the theses of the Tradizione Ermetica and the interventions of Pietro Negri (Reghini) in UR is close.
Opening: the Royal Art and Hermes Trismegistus
[VERIFIED] The Italian summary of the book available on Drive opens with the defining statement: «A thin thread that runs almost invisibly through the arc of millennia of human history, links together characters of various backgrounds and historical positions, who have dealt with the so-called "Royal Art" or "Regal Art", connecting back to a common archetype whose existence lies halfway between historical reality and legend: Hermes Trismegistus, that is "thrice great", already known from the esoteric tradition of ancient Egypt».
Four cornerstone elements:
- «Royal / Regal Art» — the Hermetic work belongs to one who has or develops a sovereign quality (cf. Tuileur 90th degree: Souverain Absolu)
- Trans-historical continuity — the «thin thread» is a verifiable historical fact, not a belief
- Archetype Hermes Trismegistus — not a biographical character but an initiatic function (convergence with La Tradizione prima delle Filiazioni)
- Operativity — the Hermetic tradition is a science that modifies the practitioner
Quoting the Corpus Hermeticum Evola formulates the required disposition: «Whoever undertakes this path must adhere to a heroic and non-sacerdotal conception and must understand its necessitating character». The Hermetic initiate is neither a faithful nor a monk: he is a combatant who has recognized an inner necessity. See La Doctrine du Corps Immortel sect. III: the chivalric «proof of the metal» of Giudicelli is the Evolian «heroic character».
Cosmology: from the One-All to the Athanor
[VERIFIED] Evola develops the Hermetic cosmology from the Tabula Smaragdina: «According to the Hermetic tradition, reality originates from the One, from Chaos, from the All. Symbolically this is indicated by a Circle [...]. This is the Magnum Mysterium [...]. It is the Divine Water, whose nature is arduous to contemplate, Water of the Abyss, Mysterious Water, Eternal Water, Silver Water. It is the Sea understood as the Source of Life, that which the Sages call Myriam and which Christians call Maria».
Key point: the Sages call it Myriam. The very name of the Fraternity of Myriam founded by Kremmerz in 1896 is — according to the synthesis expounded here — the Divine Water of the Hermetic tradition in its Italian Christian-Marian guise. One sees the profound convergence between Kremmerz and the Reghini-Evola axis on the level of original symbolism.
The four elements and the seven planets
[VERIFIED] Evola expounds in detail the quaternary structure (earth/water/air/fire) and the septenary (the seven planets corresponding to the seven Chakras of the Hindu tradition, the seven gates of the Mithraic mysteries, the seven degrees of the Crata Repoa):
«The Earth element imprisons all our senses [...]. In man the earth element is materialized by the skeleton, water by the nervous and lymphatic system, fire by the circulatory system, air by the golden spirit which is its vital essence, made prisoner by the earth, a concept that coincides with that expressed in the Upanishads by the principle of ATMAN, the vital breath, the breath of life».
The structure corresponds exactly to the doctrine of the four bodies of Boyer (cf. also Il Respiro Tripartito e i Tre Campi di Cinabro on the three Taoist cinnabar fields) — the same underlying initiatic anatomy.
Solve and Coagula: the alchemical operations
[VERIFIED] Fundamental operative point: «To the four primordial elements [...] the Hermetic masters add three principles expressed in alchemical terms: Sulphur, formed by the cross subjected to fire which symbolizes the spirit; Mercury, where the four elements are subjected to nature, over which in turn the lunar law of becoming dominates, the symbol of the soul; Salt, which expresses fixation, identification, symbol of the body».
«Water [...] is the symbol of the operation of dissolution (SOLVE), the capacity to become every thing, while fire represents the power of precise individuation, [...] and corresponds to the operation of recombination (COAGULA). SOLVE and COAGULA are the fundamental alchemical operations, every complex operation is realized with a sequence of solve and coagula, this is the cryptic teaching of the Hermetic philosophers».
The formula solve-coagula is what the wiki has already documented in Il Lavoro sui Quattro Corpi dellUomo sect. III (separation and recomposition of the four bodies) and in Il Respiro Tripartito e i Tre Campi di Cinabro sect. II (inhalation=solve, exhalation=sublimate, suspension=coagula). Evola fixes it with technical precision.
The path: from Lead to Gold through the seven planets
[VERIFIED] Evola formulates the entire work: «One goes from Lead to Gold by means of operations of sublimation (solve) and successive precipitation (coagula) that lead from a planet with a dominant masculine component to one with a dominant feminine component and vice versa. From Saturn towards the Sun, following the centripetal spiral, one follows the initiatic path of reconnection from the body towards the One. The centrifugal spiral, from the Sun towards Saturn, is the path of the eternal and ever-reiterated Creation».
The seven planets as progressive alchemical degrees are therefore double: the descending way (creation) and the ascending way (initiation) travel the same path in opposite directions. Evola here takes up the doctrine of Plotinus (the hypostases and conversion), reformulated in an alchemical key and with Pythagorean references (Reghini).
The Work in Black and the philosophical death
[VERIFIED] Decisive operative point: «Whoever wishes to complete this path must be master of the basic alchemical operations [...]. First of all separation, that is the liberation of the vital principle (Mercury) from the prison of the body. This is accomplished through the WORK IN BLACK, which is realized through a form of death. Physical death will integrally complete this work, if one arrives at it suitably prepared, but the Hermetic masters refer to the philosophical death, active, which a volitional spirit can dominate by momentarily departing from the body. A prototype of such an operation is found in the dream phase that maintains, in sleep, an active consciousness. [...] In any case these are very difficult operations that present not indifferent risks».
Evola warns: the Work in Black (the conscious dissolution that precedes rebirth) is a real and dangerous operation, not a moral metaphor. See Giudicelli in La Doctrine du Corps Immortel sect. IV: «the path of awakening is strewn with corpses» (Meyrink) — Evola knew this very well, and Reghini had transmitted to him the technical knowledge of precautions.
The myth of Isis-Osiris-Horus as alchemical allegory
[VERIFIED] Evola dedicates a large section to the Egyptian myth of Isis-Osiris-Horus as an allegory of the alchemical process. He summarizes the myth (Osiris murdered by Seth, closed in the tamarisk chest of Byblos, found by Isis but cut into fourteen pieces by Seth, recomposed by Isis and Anubis except for the phallus, generating Horus who will avenge his father).
The operative interpretation is clear: the rite of Osiris is the Egyptian matrix of the Masonic initiatic rite of Hiram (cf. Crata Repoa sect. IV, explicit Osiris/Hiram substitution in 1770; La Tradizione prima delle Filiazioni sect. II for the methodological framework). The ascent of Horus is not only vengeance — it is the restoration of the cosmic order through the Work (the neophyte who, generated by the dead father and the widowed mother, completes the cycle).
The Androgyne and the closing
[VERIFIED] Evola closes on a key theme: the androgyne as a symbol of completion. «The androgyne is, above all, the generalized symbol of coincidence and complementarity [...]. Every dispute about the sex of angels is inappropriate since angelism and androgyny, in symbolic discourse, tend to overlap». Quoting Plato's Symposium: the original third gender, before the separation operated by Zeus. The Hermetic work is — at its completion — an inner androgynic reconstitution: the masculine and the feminine, the solar and the lunar, the active and the passive reunite in the Seal of Solomon which is the Pentagram (cf. Eliphas Lévi and the pentagram as emblem of the human athanor in Il Lavoro sui Quattro Corpi dellUomo sect. IV).
And the concluding symbol: the Phoenix. «The triple Phoenix — the immortal one, the one that lives a thousand years and the one that is destroyed — is the synthesis of the three times — cosmogonic, historical and eschatological. This extraordinary bird, which is bisexual, constitutes a symbol of resurrection». Quoting Lactantius: «In order to be born, it longs to die. It is its own son, its own descendant, its own father. It is at once nurse and nursed». The Phoenix is the closing of the Magistery: whoever has gone from Lead to Gold through the seven planets becomes Phoenix — living and dying of oneself, principle and end in oneself.
IV. The Evola-Reghini-Kremmerz relationship: who taught what
Three operative Italian traditions coexist in the first half of the twentieth century:
- The Kremmerz line (Giuliano Kremmerz, †1930), continuation of the Neapolitan Egyptian Osiridean Order via Pasquale Pagano. Characterization: moist-Isiac, erotic-Marian («Myriam»), therapeutic (Fraternity of Myriam, 1896), Southern Italian, operative Christian-Catholic esotericism. See Kremmerz e Ordine Osirideo Egizio.
- The Reghini line (Arturo Reghini, †1946), continuation of Italian Pythagoreanism and rite Freemasonry. Characterization: dry-Pythagorean, mathematical-initiatic, Roman and Florentine, paganizing (Reghini was explicitly anti-Roman Catholic and declared himself pagan). Pseudonym Pietro Negri in UR.
- The Evola line (Julius Evola, †1974), alchemical disciple of Reghini but with his own philosophical-Dadaist formation. Characterization: Doric-solar, philosophical-traditional (interlocutor of Guénon), systematic opening to Eastern traditions (Yoga, original Buddhism). Pseudonym Leo in UR.
The three lines touch but do not coincide. Evola and Reghini collaborate on UR but will separate abruptly in 1929 due to divergences (the break is documented; Reghini will leave UR; Evola will continue with KRUR for a season and then publish La Tradizione Ermetica alone in 1931). Kremmerz is respected by both but not integrated into their current: he works autonomously until his death, leaving in Italy a separate legacy that continues today in the Osiridean nuclei. For the broader historical framework of the Italian tradition of the 20th century see Le Filiazioni dei Riti Egizi sect. Italian line.
V. Placement within the wiki cluster
In relation to Giudicelli
Giudicelli (French axis, Pour la Rose Rouge et la Croix d'Or, 1988) and Evola-Reghini (Italian axis, Tradizione Ermetica 1931 + UR 1927-29) are two expositions of the same tradition in different eras and languages. Explicit convergences:
- The doctrine of the Immortal Body of Giudicelli and the Work in Black of Evola describe the same work
- The three ways of Giudicelli (Héraklès / Christ-Orphée / Osiris-Dionysos) correspond to the three modes of the way that Evola articulates as solar-Doric / Orphic-vocalic / Osirian-dissolutive
- The «qui agnoscit mortem, cognoscit artem» of Cagliostro cited by Giudicelli is the philosophical death that Evola treats in the Tradizione Ermetica
- The cinnabar/mercury of Giudicelli (ch. III) and the seven planets from Lead to Gold of Evola are the same operative scheme
Distinction: Giudicelli expounds with technical sobriety, as a master guiding disciples; Evola expounds with philosophical power, as a thinker restoring a lost language to an entire culture. They are complementary.
In relation to Kremmerz
The Paret-ISI-CNV School has roots in the Kremmerz line more than in the Reghini-Evola one. The fundamental distinction that the Kremmerzian tradition makes between «moist way» (Isiac) and «dry way» (Osirian) places the Reghini-Evola current in the dry way (dry, Doric, virile-solar-mercurial), while the Kremmerzian current cultivates both ways but privileges the moist-Isiac phase as access, reserving the Osirian phase for the subsequent degrees. The two ways are complementary, not alternative — both lead to the same completion, but through different paths suited to different temperaments.
In relation to the Arcana Arcanorum
Evola knew the Régime of Naples and the AA — he briefly alludes to them in the Tradizione Ermetica and in Maschera e Volto dello Spiritualismo Contemporaneo (1932), a book in which he severely criticizes Steiner and Anthroposophy and distances himself from Blavatsky's Theosophy. The legacy of the AA is — for Evola — more in the Neapolitan Kremmerzian line than in the Western elaborations (Bédarride, Papus). See Tuileur dei Gradi 87-90 del Rito di Misraim for the documented ritual framework.
In relation to the Group of UR
The Tradizione Ermetica is the public synthesis to which UR/KRUR (1927-1929) provided the collective operative laboratory. On the concrete practices (chains, evocations, voices of power, breath work, ritual asceticism) see the dedicated page.
VI. Living practice in the School
Declared section: living practice of the Paret School (ISI-CNV).
In the School, Evola and Reghini are important but not exclusive doctrinal references. They are studied with methodological discernment, not as authorities to be accepted but as bearers of a line of the tradition that the School integrates with other lines (Kremmerz, Giudicelli, Mesmer, its own internal filiation):
- The Hermetic cosmology expounded in the Tradizione Ermetica (the four elements, the seven planets, solve-coagula, the three principles sulphur-mercury-salt) is basic technical lexicon that every student of the School must master.
- The «Royal Art» as a heroic-non-sacerdotal character is the temperament required by the School — not religious, not passively mystical, but operative in the sense of Reghini-Evola.
- The Pythagorean work on numbers as a tradition that Reghini revived in Italy is one of the axes of study of the School (in particular the relationships between the Tetraktys, the Ypsilon and the seven planets — cf. Tuileur dei Gradi 87-90 del Rito di Misraim sect. symbolic).
- The experiences documented by Reghini (Sub specie interioritatis) are read in the School as testimonies of real work — not as philosophical literature but as accounts of practice of an Italian esotericist who actually lived those transformations.
- The distinction between moist way and dry way — on which Evola and Kremmerz differ — is in the School recognized as legitimate but not absolutized: the master discerns for each disciple which way is natural (cf. La Doctrine du Corps Immortel sect. III). The School, of Kremmerzian formation, works predominantly the moist-Isiac way with access, only later, to the dry-Osirian phase.
- The warning about the Work in Black (real, dangerous operation, not a metaphor) is fully accepted by the School: advanced work on the philosophical death is reserved for those who have completed the propaedeutic and have the master's recognition. The School does not teach experiences that can produce real harm to those who are not prepared.
Documentation status
| Statement | Status | Source |
|---|---|---|
| Reghini (1878-1946) alchemical master of Evola, Pythagorean, Freemason, translator of Agrippa and Pythagoras | ✅ VERIFIED | UR 1927-29; consolidated historiography (Il Gruppo di UR-KRUR) |
| Evola (1898-1974) parabola Dadaism→idealistic philosophy→esotericism (from 1927)→metaphysical synthesis | ✅ VERIFIED | standard biographies |
| UR pseudonyms: Leo=Evola, Pietro Negri/Tikaipòs=Reghini, Iagla=Quadrelli, Abraxa=Parise | ✅ VERIFIED | UR 1927 index (line 357 etc.) — Drive |
| La Tradizione Ermetica Laterza 1931 — synthesis work of the Reghini-Evola axis | ✅ VERIFIED | Italian summary — Drive |
| Reghini's experience of immateriality at Palazzo Strozzi in Florence circa 1913 | ✅ VERIFIED | UR 1927 Sub specie interioritatis — Drive |
| Hermetic Tradition: Royal Art, archetype Hermes Trismegistus, heroic-non-sacerdotal character, Corpus Hermeticum | ✅ VERIFIED | TE summary — Drive |
| Cosmology: One-All, Tabula Smaragdina, Divine Water = Myriam = Maria | ✅ VERIFIED | TE summary — Drive |
| Four elements in man: skeleton/nervous-lymphatic system/circulatory/golden spirit = ATMAN | ✅ VERIFIED | TE summary — Drive |
| Solve-Coagula as fundamental alchemical operations; three principles sulphur-mercury-salt = spirit-soul-body | ✅ VERIFIED | TE summary — Drive |
| From Lead to Gold through the seven planets; centripetal vs centrifugal spiral (initiation vs creation) | ✅ VERIFIED | TE summary — Drive |
| Work in Black = liberation of Mercury from the body via «philosophical death»; real risks | ✅ VERIFIED | TE summary — Drive |
| Myth of Isis-Osiris-Horus as alchemical allegory of the neophyte's path | ✅ VERIFIED | TE summary — Drive |
| Androgyne and Phoenix as symbols of completion | ✅ VERIFIED | TE summary — Drive (citations Plato Symposium and Lactantius) |
| Evola-Reghini break in 1929; Reghini leaves UR | ⚠️ CONSOLIDATED HISTORIOGRAPHY (private documents) | biographical literature |
| Evola knew Kremmerz, recognized his height, doctrinal distinction (dry way/moist way) | ⚠️ CONSOLIDATED HISTORIOGRAPHY | biographical literature |
Sources
- Italian summary of La Tradizione Ermetica by Julius Evola — ISI-CNV Drive — [VERIFIED] — main source of this page
- UR — Rivista di indirizzi per una scienza dell'Io, year I (1927) — ISI-CNV Drive — [VERIFIED] — contains Sub specie interioritatis by Pietro Negri (Reghini) + other essays
- UR — Rivista di indirizzi per una scienza dell'Io, year II (1928) — ISI-CNV Drive — [VERIFIED] — contains the Golden Verses of Pythagoras translated by Tikaipòs (Reghini)
- KRUR, year III (1929) — ISI-CNV Drive — [VERIFIED] — continuation of UR under the sole direction of Evola after the break with Reghini
- Julius Evola, Cavalcare la Tigre (1961) — ISI-CNV Drive — [VERIFIED]
- Julius Evola, La Tradizione Ermetica nelle sue dottrine, nei suoi simboli e nella sua "Arte Regia", Laterza, Bari, 1931 (subsequent eds.: Mediterranee, Rome, 1948 and 1971) — [primary source, reference edition]
- Julius Evola — Gruppo di UR, Introduzione alla Magia (collection of UR/KRUR essays), 3 vols., Mediterranee, Rome, 1971 ff. — [modern edition in 3 volumes]
- Arturo Reghini, I numeri sacri nella tradizione pitagorica massonica, Atanòr, Rome, 1947 (posthumous) — [primary source by Reghini on Pythagoreanism]
- Arturo Reghini, Per la restituzione della geometria pitagorica, Atanòr, Rome — [primary source]
- Julius Evola, Lo Yoga della Potenza, Mediterranee, Rome, 1949 — [primary source]
- Julius Evola, La Dottrina del Risveglio, Mediterranee, Rome, 1943 — [primary source]
- Julius Evola, Il Mistero del Graal, Mediterranee, Rome, 1937 — [primary source]
- Julius Evola, Maschera e Volto dello Spiritualismo Contemporaneo, Bocca, Turin, 1932 — [critique of Theosophy and Anthroposophy]
- Julius Evola, Rivolta contro il mondo moderno, Hoepli, Milan, 1934 — [primary philosophical-traditional source]