Evola and the Dilemma of Islam

In this chapter, we explore one of the three fundamental disagreements between Evola and Guénon, focusing on their contrasting approaches to the East and the West. According to Evola, the East encompassed more than India and its contemplative, pacifistic spiritual path. He asserted that other civilizations in the East had attained spiritual maturity through warfare rather than contemplation, citing Persia as an example. Embracing Franz Cumont’s theories on the Persian origins of Mithraism, Evola saw the cult of Mithra as a potential bridge between the so-called West and East divide. Mithra, a solar and warrior deity, became, in Evola’s eyes, a suitable substitute for the Christian God, one who championed the cause of the poor and downtrodden. Evola posited that spiritual values should be sought in the heroism displayed on the battlefield rather than in contemplation and mysticism. He highlighted the tradition of heroism persisting among medieval Christian warriors, citing the spiritual growth of the Templars during the Crusades. Their interactions with Muslim warriors positively influenced Christians, reinforcing the sanctity of war. Muslims, adhering to the concept of jihad, were considered by Evola as participants in a holy war. He delved into the spiritual values associated with war among Muslims, asserting that these values distinguished them from Christians and Jews. However, Evola faced a challenge in justifying his admiration for Islam; a religion he considered lunar and thus passive. The question arose: was Islam a form of solar or lunar spirituality? To address this complexity, Evola turned to the Persians. He argued that Arabs lacked the concept of holy war and inherited it from the Persians, de-semitizing the idea of jihad. Additionally, he manipulated a Shi’a hadith to support his theory, emphasizing the superior value of war over devotional practices and prayers. Despite some confusions regarding the relationships between Islam’s branches, Evola’s contributions provided ample material for his disciples to draw connections between the histories of Rome and ancient Persia. During the Cold War, as socialism gained popularity in Islamic countries, Evola’s favorable views toward Muslims underwent a transformation. Muslims’ struggles against colonialism, social, and gender inequalities led Evola to claim that they had betrayed the “true” Islam. He argued that, like the West, the Islamic world was in crisis, reflecting his essentialist approach to religions, where any cultural evolution and reform were seen as signs of degeneration.