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Occultism and Traditionalism Arturo Reghini and the Antimodern Reaction in Early Twentieth Century Italy

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Occultism and Traditionalism Arturo Reghini and the Antimodern Reaction in Early Twentieth Century Italy OCCULTISM AND TRADITIONALISM ARTURO REGHINI AND THE ANTIMODERN REACTION IN EARLY TWENTIETH CENTURY ITALY 1 2 OCCULTISM AND TRADITIONALISM ARTURO REGHINI AND THE ANTIMODERN REACTION IN EARLY TWENTIETH CENTURY ITALY Christian Giudice Department of Literature, History of Ideas and Religion 3 Dissertation for a Ph.D. in Religious Studies University of Gothenburg 2016 © Christian Giudice ISBN 978-91-88348-75-3 Cover: Madeleine Spencer Print: Repocentralen, Campusservice, Gothenburg 2016 Copies of this book may be obtained at University of Gothenburg Department of Literature, History of Ideas and Religion Box 200 SE-40530 Gothenburg 4 5 ‘All that is gold does not glitter, not all those who wander are lost; the old that is strong does not wither, deep roots are not reached by the frost’. J.R.R. TOLKIEN, The Fellowship of the Ring 6 7 ACKNOWLEDGMENTS First of all, my foremost thanks go to three scholars, without whom this dissertation would not be in your hands right now: the late professor Nicholas Goodrick-Clarke, who encouraged me to take my first uncertain steps in the world of academia, after having marked my MA thesis on post-Crowleyan magic and having suggested I didn’t waste my ‘academic potential on petty chaos magic’. To him I owe more than I was ever able to tell him. Great thanks go to my supervisor Professor Henrik Bogdan (University of Gothenburg), who, first welcomed me to Göteborg and made me feel at home in my new working environment, then consistently supported my efforts throughout these four years, with his knowledge of Western esotericism and his helpful comments on my dissertation. Thanks to my co-supervisor Associate Professor Marco Pasi (University of Amsterdam), who not only was fundamental in suggesting the topic of my thesis, but has, throughout the years, helped me with his vast knowledge of twentieth-century occultism, and Italian occultism in particular. I also would like to acknowledge Professor Mark Sedgwick (Aarhus University), for reading the draft version of my dissertation and giving me his feedback and welcome comments on the subject of Traditionalism and Western esotericism in general. Spending four years at the Department of Literature, History of Ideas and Religion means that feedback, suggestions and constructive criticism came to me from scholars in the most disparate fields. I would therefore want to thank my colleagues for their generous input of ideas: Professor Göran Larsson, Ph.D. candidates Giulia Giubergia, Jonatan Bäckelie, Per Ahlström, Lisa Schmidt, Ph.D. Wilhelm Kardemark and Jessica Moberg. Special thanks go to the Head of the Department Cecilia Rosengren for her continued support, and Department Secretary Pernilla Josefson for her help. I would also like to thank the Scandinavian nouvelle vague of scholars of Western esotericism and New Religious Movements, whom I have had the pleasure of exchanging ideas and confronting myself with: Dr. Egil Asprem, Dr. Per Faxneld, 8 Assistant Professor Kennet Granholm, and fellow Ph.D. candidates Inga Bårdsen Tøllefsen, Manon Hedenborg-White and Johan Nilsson. Many thanks are due to those interested in Italian occultism, who have helped me with their suggestions, criticism, sometimes unearthing literary material I had lost all hope in finding: independent scholar H.T. Hakl, Sandro Consolato, Ph.D. candidate Michele Olzi, Dr. Francesco Baroni and Luca Valentini. Friend and expert on Roman Traditionalism Francesco Naio, especially, has been a veritable goldmine of suggestions and information. Heartfelt thanks also go to Antonio Girardi of the Italian section of the Theosophical Society, for providing me with some Reghini’s early articles on Theosophical matters; Professor Lidia Reghini di Pontremoli, for sharing some family memories of her great-uncle Arturo; Madeleine Ledespencer, for the cover of this dissertation; the heirs to the Guénon Estate for providing me with unpublished correspondence between Guénon and Reghini; Dr. Letizia Lanzetta at the Instituto Nazionale di Studi Romani; the staff at the Archivio di Stato in Rome for their invaluable help. To Maria Liberg, Peter Olsson and Daniel Abrahamsson, fellow students of Western esotericism at the University of Gothenburg, who welcomed me since my first day in Sweden and helped me through the toughest periods, my sincere thanks. Last, but certainly not least, to Margaret Jessop, the only Mahātmā I have ever encountered, and Vincenzo Giudice, who transmitted his love for twentieth-century Italian history to me. This dissertation is dedicated to them. 9 10 CONTENTS CHAPTER 1: INTRODUCTION 19 1. ANTIMODERN SENTIMENTS IN MODERN ITALY 19 2. PREVIOUS RESEARCH 28 2.1. OCCULTISM AND MODERNITY 28 2.2. DEVELOPMENT OF THE FIELD OF WESTERN ESOTERICISM 36 2.3. TRADITION AND TRADITIONALISM 40 2.4. ROMAN TRADITIONALISM 44 3. THEORETICAL FRAMEWORKS 47 3.1. MULTIPLE MODERNITIES AND OCCULTISM 47 3.2. THE INVENTION OF SACRED TRADITIONS AND THE OCCULT 50 4. METHODOLOGY 51 5. OVERVIEW OF THE DISSERTATION’S CHAPTERS 54 CHAPTER 2: RISORGIMENTO ITALY: 62 1. SCOPE OF THE CHAPTER 62 2. A HISTORICAL OVERVIEW OF THE RISORGIMENTO 64 2.1 A BRIEF OUTLINE 64 2.2. RISORGIMENTO AND ROMAN TRADITION 72 2.3. FREEMASONRY IN ITALY DRUING THE SECOND 74 HALF OF THE CENTURY 3. POPE PIUS IX AND THE ROMAN QUESTION 77 4. ITALY AND NINETEENTH-CENTURY OCCULTISM 79 4.1. THE ORIGINS AND SPREAD OF SPIRITUALISM 80 4.2. SPIRITUALISM AND SPIRITISM AMONG RISORGIMENTO ELITE 85 11 5. THE NAPLES SCHOOL AND THE OCCULT 89 ITALO/ROMAN PRIMACY 5.1. THE METANARRATIVE OF PRIMACY: MAZZOLDI AND MENGOZZI 90 5.2. OCCULTISM IN NINETEENTH CENTURY NAPLES 94 6. CONCLUDING REMARKS 99 CHAPTER 3: THE EARLY YEARS (1898-1910) 102 1. SCOPE OF THE CHAPTER 102 2. REGHINI’S EARLY LIFE AND THE REGHINI DI PONTREMOLI FAMILY HISTORY 105 3. CRISIS OF POSITIVISM AND RISE OF NEO-IDEALISM 107 3.1. ITALIAN PHILOSOPHY IN THE LATE NINETEENTH CENTURY 107 3.2. BENEDETTO CROCE AND IDEALISM AS COUNTER-POSITIVISM 111 4. THE FLORENTINE AVANT-GARDE: THE CASE OF LEONARDO 115 4.1. BIRTH OF THE FLORENTINE AVANT-GARDE 115 4.2. THREE LIVES OF LEONARDO AND ITS OCCULTIST PHASE 118 4.3. REGHINI AND LEONARDO 122 5. REGHINI BETWEEN AVANT-GARDE AND THEOSOPHY 123 5.1. THE THEOSOPHICAL SOCIETY IN ITALY 124 5.2. THE THEOSOPHICAL LIBRARY 127 5.3. THE ROOTS OF ROMAN TRADITIONALISM IN THEOSOPHY? 129 5.4. REGHINI’S THEOSOPHICAL WRITINGS 132 6. CONCLUDING REMARKS 136 CHAPTER 4: THE SCHOLA ITALICA AND THE RITO FILOSOFICO ITALIANO (1910-1914) 138 12 1. SCOPE OF THE CHAPTER 138 2. THE ROLE OF FREEMASONRY IN MODERN ITALY 142 2.1. A BRIEF HISTORY OF ITALIAN FREEMASONRY (1861-1914) 142 2.2. ANTICLERICALISM WITHIN ITALIAN FREEMASONRY 145 2.3. NATIONALISM AND IRREDENTISM WITHIN FREEMASONRY 148 2.4 FRINGE MASONRY IN ITALY 151 3. MEETING A.R.A. AND REGHINI’S MASONIC PAST 153 3.1. ENTER FREEMASONRY: FROM RIGENERATORI TO LUCIFERO 153 3.2. A MYSTERIOUS GENTLEMAN: AMEDEO ROCCO ARMENTANO 155 3.3. REGHINI’S INITIATION IN THE SCHOLA ITALICA 160 3.4. INVENTED TRADITIONS AS AN EPISTEMOLOGICAL STRATEGY 164 4. ENTER FROSINI: A VERY SINGULAR ALLY 166 4.1. THE RITO FILOSOFICO ITALIANO 166 4.2. CHANGES IN THE R.F.I. AND THE RITO’S SHORT LIFE 169 5. CONCLUDING REMARKS 172 CHAPTER 5: THE GREAT WAR AND ‘HEATHEN IMPERIALISM’ 174 1. SCOPE OF THE CHAPTER 174 2. INTERVENTIONISM AND NATIONALISM IN ITALY (1910-1914) 176 2.1. THE LARGER PICTURE: ITALY AND NATIONALISM 176 2.2. REGHINI AND ROMAN TRADITIONAL VOLUNTEERS 180 3. HEATHEN IMPERIALISM: A TEXTUAL ANALYSIS 183 3.1. THE CONTEXT OF IMPERIALISMO PAGANO 183 3.2. ‘INTRODUCTION’ 187 3.3. ‘IMPERO E CRISTIANESIMO’ 191 3.4. ‘LA TRADIZIONE IMPERIALE ROMANA’ 196 3.5. ‘L’IDEA IMPERIALE DOPO DANTE’ 201 13 4. CONCLUDING REMARKS 207 CHAPTER 6: FASCISM AND TRADITIONALISM 209 1. SCOPE OF THE CHAPTER 209 2. THE LARGER PICTURE: A HISTORICAL OVERVIEW 212 2.1. BENITO MUSSOLINI AND THE MARCH ON ROME 213 2.2. FASCISM AND TRADITIONALISM: ANTIMODERN OR MODERN? 218 2.3. SOCIAL OCCULT MODERNISM 223 3. OCCULTISM AND FASCISM: A REAL PARTNERSHIP? 226 3.1. THE FASCIST LINK WITH OCCULTISM IN THE 1920s 229 4. GUÉNONIAN TRADITIONALISM 233 4.1. GUÉNON AND THE BIRTH OF TRADITIONALISM 234 4.2. GUÉNON AND TRADITIONALISM IN ITALY IN THE 1920s 240 4.3. THE REGHINI-GUÉNON CORRESPONDENCE (1923-1926) 246 5. ROMAN TRADITIONALISM FROM 1920 TO 1925 252 5.1. THE END OF THE BEGINNING 252 5.2. THE BEGINNING OF THE END 257 6. CONCLUDING REMARKS 258 CHAPTER 7: THE UR GROUP AND THE END OF A DREAM (1923-1929) 260 1. SCOPE OF THE CHAPTER 260 2. LE PAROLE SACRE E DI PASSO PUBLISHED BY ATANOR (1922) 263 2.1. MEETING CIRO ALVI AND THE ATANOR PUBLISHING HOUSE 263 2.2. LE PAROLE: REGHINI’S FIRST MONOGRAPH 266 3. THE JOURNALS ATANÒR (1924) AND IGNIS (1925) 277 14 3.1. REGHINI’S FIRST JOURNAL: ATANÒR 277 3.2. IGNIS 284 4. UR AND THE UR GROUP: PRACTICAL OCCULTISM 288 4.1. THE UR JOURNAL (1927-1928) 288 4.2. THE UR GROUP AND THE BREAK WITH EVOLA 291 5. THE END OF THE PAGAN DREAM 294 5.1. FASCISM AND THE VATICAN 294 5.2. THE ENSUING QUIET CHAOS 296 6. CONCLUDING REMARKS 297 CHAPTER 8: THE FINAL YEARS (1930-1946) 300 1. REGHINI’S LAST YEARS AS AN EXILE IN HIS OWN LAND 300 2. REGHINI’s 1930s AND 1940s LITERARY PRODUCTION 304 3. EPILOGUE 307 CHAPTER 9: CONCLUSION 309 1. INTRODUCTION 309 2. RESEARCH RESULTS 310 3. POSSIBILITY FOR FUTURE RESEARCH 314 5. CONCLUSION 317 APPENDIX: IMPERIALISMO PAGANO: ENGLISH TRANSLATION 319 BIBLIOGRAPHY 336 15 16 TABLE OF ILLUSTRATIONS TORRE TALAO – 1910s POSTCARD Cover ARTURO REGHINI 18 EUSAPIA PALLADINO 89 ASSAGGIOLI, PAPINI, VAILATI 118 AMEDEO ROCCO ARMENTANO 157 PLAQUE AT THE VESTITO PASS 162 MUSSOLINI THE INTERVENTIONIST 179 RENÉ GUÉNON 234 LE PAROLE SACRE E DI PASSO 272 A GUIDE FOR THE PERPLEXED 280 MEMORIAL PLAQUE IN BUDRIO 308 OCCULTISM GRAPH 313 17 ARTURO REGHINI (1878-1946) AS AN OFFICIAL OF THE REGIO ESERCITO ITALIANO (ca.
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