Arturo Reghini and the Western Tradition E-Book

Nicola Bizzi

• Herausgeber: Edizioni Aurora Boreale
• Kategorie: Geisteswissenschaft
• Sprache: Englisch

Veröffentlichungsjahr: 2025

Beschreibung

The great mathematician, esotericist, and Freemason Arturo Reghini holds the undisputed credit for being the first intellectual of the 20th century to affirm the clear estrangement of Christian doctrine from the context of the purest and most genuine Western Tradition. And he did so in a way that authors of the caliber of Julius Evola and René Guénon could not.
The latter, in particular, fundamentally considered the West to be by then inevitably decadent and irrecoverable, and increasingly turned his gaze towards the East and Eastern traditions. Meanwhile, Evola soon abandoned the idea of a great and strong Hellenic-Roman and Mediterranean initiatic Tradition, arriving instead on the misty shores of a fallacious, racist Nordic-centric view that scorned all things Mediterranean and all Hellenic spirit. This is the same Evola who questioned the gradualistic continuity between the Lesser and Greater Mysteries and vehemently denied the exquisitely Etruscan origin of Roman spirituality and religiosity, claiming that a supposed "Aryan progeny", virile and solar, hailing from none other than the North Pole, had founded Rome, sweeping away the lunar and matriarchal "human sludge".

Leseprobe

SYMBOLS & MYTHS

NICOLA BIZZI

ARTURO REGHINI AND THE WESTERN TRADITION

Edizioni Aurora Boreale

Title: Arturo Reghini and the Western Tradition

Author: Nicola Bizzi

Publishing series: Symbols & Myths

Editing by Nicola Bizzi

ISBN: 979-12-5504-894-7

Cover image:

Charles Meynier: Polyhymnia, Muse of Eloquence, 1798

(Cleveland, Cleveland Museum of Art)

Edizioni Aurora Boreale

© 2025 Edizioni Aurora Boreale

Via del Fiordaliso 14 - 59100 Prato - Italia

[email protected]

www.auroraboreale-edizioni.com

ARTURO REGHINI AND THE WESTERN TRADITION

I have always felt a deep debt of gratitude towards Brother Arturo Reghini. His figure frequently appeared in my youthful readings, alongside great authors of Greek and Roman classicism, from Homer to Plato, from Proclus to Iamblichus, from Plutarch to Pausanias, and a select few from so-called "modernity". While the vast majority of my peers, at fifteen or sixteen years old in the now distant 1980s, dedicated their days to chasing fleeting sporting or musical myths, I remember alternating long walks in the woods and nature, and visits to the most evocative archaeological sites of ancient Etruria in the company of my grandfather, the late Cav. Ugolino Ugolini, a true Master of Life and Tradition for me, with a frantic search for the works and writings of Reghini and other chosen exponents of initiatic thought.

At that time, I was still taking my first steps on the Way of Eleusis, and that universe of arcane Wisdom represented by the Eleusinian Mystery Tradition, a Tradition that would become for me both a reason for living and a luminous beacon on the path of existence, had yet to unfold before my eyes and soul. I was still on the threshold of the Temple, or rather, still decidedly outside its majestic gates, but ready to face a long, uphill journey full of obstacles—a journey that is still far from being completed for me today. I avidly delved into the most disparate readings of esoteric and initiatic texts, both ancient and modern. I don't recall the exact day I stumbled upon Arturo Reghini's name, or whether it was through reading a book or a magazine article that mentioned him. But I do remember that it was, in a sense, love at first sight. I had previously engaged with some works by Julius Evola, which I had found cumbersome, bombastic, and very distant from my—though still unripe—forma mentis and worldview. I was also enormously intrigued by the figure of Arturo Reghini, this great fellow citizen of mine, so inexplicably forgotten and little understood today, if not even condemned to a sort of silent and undeclared damnatio memoriae even within the very Masonic circles that should instead cherish his thought and writings. I found his language frank, linear, clear, and above all, in line with the vision of Western Tradition that was already forming within me. How I was also intrigued and attracted by his relationship with the Pythagorean Tradition, a Tradition born from the same source as the one I followed and practiced, the Eleusinian, even if it later detached and in part distanced itself from it, so much so that it was accused and branded as "schismatic" and of "doctrinal contamination". In the context of Mother Eleusinianity, in fact, the Pythagorean Way has always been the object of strong accusations and recurrent deep criticisms, due to a veritable schism that occurred around the 4th century BC for both doctrinal and "political" reasons, a schism that led the Pythagorean Order to embark on an autonomous path and no longer recognize the superior authority of the Mother Sanctuary of Eleusis. There had also been not a few frictions between Mother Eleusinianity and the Pythagorean Order during the 15th century, especially in Florence, where both Schools were well-established and rooted since the early Middle Ages and from where they gave the decisive impulse for the birth of Humanism and the development of the Renaissance. But these were criticisms that initially were not even fully explained to me, and which only had the effect of fueling my curiosity and my determination to deepen the study of Pythagoreanism, to learn more.

I thus dedicated myself to a frantic and difficult search, among bookstores and libraries, for Reghini's works and articles, and I remember very well, during these readings, the day I came across the famous controversy that developed between Reghini and Evola on the theme of pagan imperialism. From that moment on, I no longer had any doubt or hesitation about which of the two authors deserved my full consideration.