To conclude, J. Evola's contribution to the clarification of the Jewish problem
is of an unprecedented and invaluable breadth and depth, owing to a clear
definition of it from an Aryan standpoint, and, correlatively, to the criticism
and the rectification of any of the vague, weak and incoherent ideas brought
forward by most anti-Semites - the need for a "truly general standpoint" and for
"doctrinal and historical premises" is not only felt theoretically, but is
understood as "necessary to really legitimate, through a deductive procedure,
any practical, that is to say, social and political, anti-Semitic policies." ;
there is the examination of Jewishness in a totalistic manner, that is, from a
biological standpoint, as well as from the point of view of the race of the soul
and of that of the spirit, and, in accordance with the etymology of the often
loosely used term `Semitism', there is also the acknowledgment that the `Jewish'
element cannot be, purely and simply, separated from the general type of
civilisation that formerly spread throughout the whole eastern Mediterranean
area from Asia Minor to the borders of Arabia" (in this regard, the question of
the systematic collusion between the Jews and the Arabs against European peoples
in the military as well as in the political sphere since the birth of Islam
should be addressed seriously and comprehensively) - the Zionist question, which
has become a reason to live, a whim, in most European nationalist circles, is
put back where it belongs : "It should be noted that it is not true that the
dispersal of the Jews goes back to the second destruction of Jerusalem (70 AD)
and thus that it has external causes. The Jews had already spread across the
Mediterranean world for a long time, of their own free will and according to
their interests. When the Persian king Cyrus allowed them to return home, most
of the Jews had no plans to leave what they called their `captivity' : there,
they had done lucrative business, they had accumulated wealth and goods, and
they were hardly overjoyed by the prospect of returning to so impoverished a
country. This also applies to many current leading members of international
Jewry who are scattered throughout the world, who smile with pity at those who
expect to fulfil `Zionism' in Palestine and would thus like the Jews to give up
the plum jobs they hold in the Aryan countries to withdraw to this impoverished
Asian chunk of land." (Il Giudaismo nell'antichità) Not only this is still
valid, but it is more valid than ever. When it comes more specifically to the
Jewish question in ancient times, we have seen that J. Evola's views can be
considered as essentially valid and accurate, except, to some extent, with
regard to the issue of Messianism, into which `He That Cometh' and M. Eliade
offer great insight. The problem is that Messianism is conceived of as a belief
of the materialist and practical order right from the start of the Jewish
religion in some of the Italian author's writings, whereas this characteristic
is considered as an alteration and a corruption of early Yahwism in others. As
we have already pointed out, not only it is incorrect to speak stricto sensu of
a "secularisation" of Yahvism, in that Yahwism was originally based on secular
interests, but, as paradoxical as it may seem, the supra-worldly sphere was
never stressed by prophets as much as it was in post-exilic times, just as Jews
started to sample for good material wealth. This could be explained by the
pressing need they may have then felt to be perceived as a religious sect rather
than as a mercantile community.
However this may be, our critical and constructive examination of J. Evola's
conception of the Jewish problem in ancient times in the light of the Old
Testament and of a broad selection of the best scholarly literature available on
the subject has resulted in the observation that the culture, the spirit and the
character of the Hebrew people have changed in form, but not in substance, over
centuries.
RATMW : Revolt against the Modern World
IMDS : Il Mito del sangue
TAOTJP : Three Aspects of the Jewish Problem