[19] Evola has been called the "chief ideologue" of Italy's radical right after World War II,[20] and his philosophy has been characterized as one of the most consistently "antiegalitarian, antiliberal, antidemocratic, and antipopular systems in the twentieth century".

[45] Historian Richard H. Drake wrote that Evola's alienation from contemporary values resembled that of other Lost Generation intellectuals who came of age in World War I, but took an uncompromising, eccentric and reactionary form.

[9] Matthew Rose wrote that "Evola claimed to show how basic human activities—from eating and sex, commerce and games, to war and social intercourse—were elevated by Tradition into something ritualistic, becoming activities whose very repetitiveness offered a glimpse of an unchanging eternal realm".

[61]: 217 According to A. James Gregor, Evola's definition of spirituality can be found in Meditations on the Peaks: "what has been successfully actualized and translated into a sense of superiority which is experienced inside by the soul, and a noble demeanor, which is expressed in the body.

[64] Nicholas Goodrick-Clarke wrote that Evola's "rigorous New Age spirituality speaks directly to those who reject absolutely the leveling world of democracy, capitalism, multi-racialism and technology at the outset of the twenty-first century.

[61][page needed] Evola also said that the "ritual violation of virgins",[92] and "whipping women" were a means of "consciousness raising",[22] so long as these practices were done to the intensity required to produce the proper "liminal psychic climate".

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.

"a certain balanced consciousness and dignity of race can be considered healthy" in a time where "the exaltation of the negro and all the rest, anticolonialist psychosis and integrationist fanaticism [are] all parallel phenomena in the decline of Europe and the West.

Blood registers the effects of this action, and indeed offers through heredity, a matter that is already refined and pre-formed ..."[115] Writings by Evola in the late 1930s contributed arguments for Fascist Italy's repression of its Jews.

[10] Evola wrote the foreword and an essay in the second Italian edition of the infamous antisemitic fabrication The Protocols of the Elders of Zion published in 1938 by the Catholic fascist Giovanni Preziosi.

[117] In it, Evola argued that the Protocols—whether or not a forgery—"contain the plan for an occult war, whose objective is the utter destruction, in the non-Jewish peoples, of all tradition, class, aristocracy, and hierarchy, and of all moral, religious, and spiritual values.

"[119][26] Evola's antisemitism did not emphasise the Nazi conception of Jews as "representatives of a biological race", but rather as "the carriers of a world view, a way of being and thinking—simply put, a spirit—that corresponded to the 'worst' and 'most decadent' features of modernity: democracy, egalitarianism and materialism", Wolff writes.

[127] In 1928, Evola wrote an attack on Christianity titled Pagan Imperialism, which proposed transforming fascism into a system consistent with ancient Roman values and Western esotericism.

"[134] He held that the Ghibellines, who had fought the Guelph for control of Northern and Central Italy in the thirteenth century, had within them the residual influences of pre-Christian Celtic and Nordic traditions that represented his conception of the Grail myth.

[136][137] The historian Richard Barber said, "Evola mixes rhetoric, prejudice, scholarship, and politics into a strange version of the present and future, but in the process he brings together for the first time interest in the esoteric and in conspiracy theory which characterize much of the later Grail literature.

The process that Evola described involved potentially making use of everything from modern music, hallucinogenic drugs, relationships with the opposite sex and even substituting the atmosphere of an urban existence for the Theophany that Traditionalists had identified in virgin nature.

[149] From 1934 to 1943 Evola was responsible for 'Diorama Filosofico', the cultural page of Il Regime Fascista, an influential radical fascist daily newspaper owned by Roberto Farinacci, the pro-Nazi mayor of Cremona.

[153][152] Nicholas Goodrick-Clarke has written that Evola's 1945 essay "American 'Civilization'" described the United States as "the final stage of European decline into the 'interior formlessness' of vacuous individualism, conformity and vulgarity under the universal aegis of money-making."

[135] Evola wrote that Mussolini's censors had repressed La Torre, which lasted five months and ten issues; in Drake's words, Italian fascism "had as little tolerance for opposition on the right as on the left".

Evola has written that "The theory of the Aryo-Roman race and its corresponding myth could integrate the Roman idea proposed, in general, by fascism, as well as give a foundation to Mussolini's plan to use his state as a means to elevate the average Italian and to enucleate in him a new man.

[93][26] Evola appreciated what he called Nazism's "attempt to create a kind of new political-military Order with precise qualifictions of race", and believed that the Nazis' brand of fascism had taken its traditionalist thinkers seriously.

[14] The Sicherheitsdienst bureau Amt VII, a Reich Security Main Office research library, helped Evola acquire arcane occult and Masonic texts.

[16][181] In Vienna, Evola studied Masonic and Jewish documents confiscated by the Nazis, and worked with the SS and fascist leaders on recruiting an army to resist the Allies' advances.

[18][16] About the alliance during World War II between Allies and the Soviet Union, Evola wrote: "The democratic powers repeated the error of those who think they can use the forces of subversion for their own ends without cost.

[4] "The political model Evola selected after 1945 was neither Mussolini nor Hitler," Wolff writes; instead, in post-World War II conversations with neo-fascists, Evola would reference the Nazi SS, the Spanish Falange, Codreanu's Legionary Movement, Knut Hamsun, Vidkun Quisling, Léon Degrelle, Drieu La Rochelle, Robert Brasillach, Maurice Bardèche, Charles Maurras, Plato (particularly The Republic), Dante (particularly De Monarchia), Joseph de Maistre, Donoso Cortés, Otto von Bismarck, Klemens von Metternich, Gaetano Mosca, Vilfredo Pareto, and Robert Michels.

He also wrote his two explicitly political books Men Among the Ruins: Post-War Reflections of a Radical Traditionalist (1953), Ride the Tiger: A Survival Manual for the Aristocrats of the Soul (1961), and his autobiography,[14] The Path of Cinnabar (1963).

[192] Defending himself at trial, Evola said that his work belonged to a long tradition of anti-democratic writers who could be linked to fascism—at least fascism interpreted according to certain Evolian criteria—but who could not be identified with the Fascist regime under Mussolini.

[199] In the opening phrase in the first edition of Men Among the Ruins, Evola said: "Our adversaries would undoubtedly want us, in a Christian spirit, under the banner of progress or reform, having been struck on one cheek to turn the other.

[205] The European Liberation Front of Francis Parker Yockey called Evola "Italy's greatest living authoritarian philosopher" in the April 1951 issue of its publication Frontfighter.

[219] Radicals of the Nuclei Armati Rivoluzionari (NAR) helped spread Evola's philosophy in far-right circles abroad after fleeing Italy in the wake of the terrorist bombing of the Bologna railway station in 1980; some influenced Britain's National Front.