While Evola was clear about the relative insignificance of the physical attributes of race, he did acknowledge that the 'original Hyperboreans,' which he was critically concerned, were probably 'dolichocephalic, tall and slender, blond and blue-eyed'. Evola held that the physical mixture of races, particularly between Aryans and races that were 'alien' (i.e., non-Aryan), was always hazardous — but mixture between 'related' races might produce hybrid vigor. Given his generous notion of what constituted an Aryan race (Evola was convinced of the Hyperborean origins of most Europeans, the indigenous peoples of North and South America, as well as those of the Indian subcontinent), those candidate races Evola considered to be truly 'alien' were never explicitly catalogued—except in terms of Semites and the deeply pigmented peoples of sub-Saharan Africa. What seemed eminently clear, for all the qualifiers, was that all the material races Evola identified as capable of serving as hosts for the extrabiological and supernatural spiritual elements were purportedly biological descendents of the 'Aryan-Nordics' of Hyperborea.
For Evola, the word Tradition had a meaning very similar to that of Truth. The doctrine of the four ages, a broad characterization of the attributes of Tradition and their manifestations in traditional societies makes up the first half of Evola's major work . In , he expounds according to the ancient texts that there is not one Tradition, but two: An older and degenerate tradition that is feminine, matriarchal, unheroic, associated with the telluric negroid racial remnants of ; and a higher one that is masculine, , "Uranian" and purely Aryo- in its origin. The latter one later gave rise to an ambiguous - tradition, which combined aspects of both through the historical Hyperborean migrations and their degenerating assimilation of exotic spiritual influences from the South.
Egli oppone a livello tradizionale "Giudei" ed "Ariani" (da "") nel nome di una differenza di spirito. Nel pubblica la Introduzione alla quinta edizione italiana dei , manifestando adesione al feroce e maniacale antisemitismo di , traduttore ed editore del . In questa Introduzione afferma che non avrebbe importanza la non autenticità storica dell'opuscolo, visto che comunque lo stesso manifesta veridicità secondo lui attendibile nel descrivere i maneggi ebraici per il controllo della società (banche, stampa, mercato, politica). L'ebraismo è per Evola una colpa senza redenzione: «nemmeno il e la cambia la natura ebraica».