Giulio Cesare Andrea Evola, better known Julius Evola (May 19, 1898-June 11, 1974) is Italy’s most revered philosopher, painter, writer and author. In the recent years, he has become a victim of White supremacists and Zionists for being influenced by the thoughts of European converts to Islam or who became frustrated with the Judeo-Christian religious dogmas, such as, French philosopher Rene Guenon (died 1951), German-Swiss traditionalist Titus Burckhardt (died 1984), and German female author Sigrid Hunke (died 1999).
The Islamophobe White supremacist writers have called Evola, an “antisemite” and “fascist” for being sympathetic to Mussolini nationalism. After Mussolini was freed from his Italian captors in a daring German raid led by SS-Hauptsturmführer Otto Skorzeny, Evola was among a handful of faithful followers who met him at Hitler’s headquarters in Rastenburg, East Prussia, on September 14, 1943. While sympathetic to the newly formed Fascist government in the north of Italy, which continued to fight on the Germans side against the Allies, Evola rejected its republican and socialist agenda, its populist style, and its antimonarchical sentiments.
When the Allies entered Rome in June 1944, their secret services attempted to arrest Evola, who was living there at the time. As his elderly mother stalled the MPs, Evola slipped out of the door undetected, and made his way to northern Italy, and then to Austria.
The European Jewish Lobby has accused Hungary’s Jobbik party leader Gabor Vona of under influence of Julius Evola as result of Vona’s calls for Christian–Muslim unity against World organized Jewry.
Italian Muslim writer and blogger, Claudio Mutti, in an informative article, entitled, Islam in the eyes of Julius Evola says Islam is totally independent of both Judaism and Christianity.
“As in the case of priestly Judaism, the center in Islam also consisted of the Law and Tradition, regarded as the formative force, to which the Arab stocks of the origins provided a purer and nobler human material that was shaped by a warrior spirit. The Islamic law (Shari’ah) is a divine law; its foundation, the Koran, is thought of as God’s very own word (kalam Allah) as well as a nonhuman work and an ‘uncreated book’ that exists in heaven ab eterno. Although Islam considers itself the ‘religion of Abraham,’ even to the point of attributing to him the foundation of the Ka’aba (in which we find again the theme of the stone, or the symbol of the center), it is nevertheless true that (a) it claimed independence from both Judaism and Christianity; (b) the Ka’aba, with its symbolism of the center, is a pre-Islamic location and has even older origins that cannot be dated accurately; (c) in the esoteric Islamic tradition, the main reference point is al-Khadir, a popular figure conceived as superior to and predating the biblical prophets (Koran 18:59-81). Islam rejects a theme found in Judaism and that in Christianity became the dogma of the basis of the mystery of the incarnation of the Logos; it retains, sensibly attenuated, the myth of Adam’s fall without building upon it the theme of Original Sin. In this doctrine Islam saw a diabolical illusion (talbis Iblis) or the inverted theme of the fall of Satan (Iblis or Shaitan), which the Koran (18:48) attributed to his refusal, together with all the angels, to bow down before Adam. Islam also not only rejected the idea of a Redeemer or Saviour, which is so central in Christianity, but also the mediation of a priestly caste,” Mutti said.
On April 1, 2011, American investigative journalist an blogger Sean Jobst, posted an article, entitled, Islam and Tradition: Evola’s Thoughts on Islam.
“Evola characterized Islam as a “tradition at a higher level than both Judaism and the religious beliefs that conquered the West. Despite Islam as a message based on the Qur’an and Sunnah, or way, of the Prophet Muhammad (pbuh) being a relatively recent phenomenon, Evola clearly includes it as a manifestation of Traditions. Islam as an expression of primordial din al-fitra, or natural way of disposition is a reality expressed throughout the Qur’an. It recognizes the spiritual foundations of humanity, with various traditions of the world being local expression of common primordial origin,” Jobst said.