Audiobook: Revolt Against the Modern World by Julius Evola, Part Two, Chapter 24

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Chapter 24: The Pole and the Hyperborean Region

In this chapter, Evola explores the significance of the Pole and the Hyperborean region in traditional symbolism. He discusses the spiritual and historical importance of the North as the seat of transcendent beings and heroes. The chapter delves into various ancient traditions that associate the North with an original, divine homeland. This region, often symbolized by an island or mountain, represents spiritual stability and the center of the world. Evola examines the impact of cosmic events, such as the tilting of the Earth's axis, on these ancient beliefs and the migration from the polar region, leading to the development of other traditional centers in history.

Footnotes:

1. R. Guinon, Le Roi du monde, chaps. 3,4. The idea of a magnetic “polar" mountain, often located on an island, can be found in different forms and adaptations in Chinese, medieval Nordic, and Islamic legends. See E. Taylor, Primitive Culture (London, 1920).

2. The hypothesis of an austral rather than a boreal origin can be ascribed to the traditions concerning Lemuria, which, however, is connected to a cycle so ancient that it cannot be adequately considered in this context. [For an interesting discussion of this theme see J. Godwin, Arktos: The Polar Myth in Science, Symbolism and Nazi Survival (Grand Rapids, Mich., 1993).]

3. Lieh-tzu, 5. Plato himself associated mythical catastrophes such as the one caused by Phaethon with a "change in the course of the stars,” that is, with the different appearance of the heavenly vault that resulted from the shift of the terrestrial axis.

4. G. B. Tilak, The Arctic Home in the Vedas: Being Also a New Key to the Interpretation of Many Vedic Texts and Legends (Poona, 1903).

5. In a Hindu rite (anjali), the homage paid to traditional texts is performed while facing north (The Laws of Manu2.10'), as if in memory of the place of origin of the transcendent wisdom contained in them. In Tibet, the north is believed to be the origin of a very ancient spiritual tradition, of which the magical formulas of the indigenous Bbn religioh'allegedly are the degenerated residues.

6. Vendidad, 2.20.

7. Ibid., 1.3-4.

8. Jordanes, Historia Gotornm: “Sandza insula quasi officina gentium aut certe velut nationum."

9. Gylfaginning, 51. The Eddie representation of the North as Niflheim, the “world of mist and darkness," inhabited by giants and by frost, was most likely developed in a later period by stocks that had already
migrated to the South; likewise, the frozen Ariyana Vaego was regarded as the seat of the dark forces of the evil creation of Angra Mainyu, who personally came from the North to fight against Zarathustra. Vendidad, 19.1.

11. The four Quiche ancestors probably correspond to the Celtic idea of the “Island of the Four Lords," and to the Chinese idea of the faraway Ku-she island, inhabited by transcendent men and by four lords (R. Gudnon, Le Roi du monde, 71-72). Gudnon recalled the division of ancient Ireland into four kingdoms that allegedly reproduced the division proper of “a land situated farther North, today unknown and maybe gone forever" and the repeated occurrence in Ireland of the symbol of the “center” or “pole,” which the Greeks called omphalos. I will add that the black Slone of Destiny, which designated legitimate kings and which was one of the mystical objects brought to Ireland by the race of the Tuatha dd Danaan, who themselves came from an Atlantic or North Atlantic land, had the same value as a regal "polar" symbol in the double meaning of the word.

12. Gudnon, in his Le Roi du monde (ch. 10), made some astute observations on the relationship that traditionally existed between Thule and the figurations of the Big Dipper, which is connected with the polar symbolism.

13. Pliny, Historia naturalis, 4.30.

14. According to Strabo (Geographia, 1.6.2), Thule was six days of navigation, north of (Great) Britain.

15. Callimachus, Hymn to Apollo, 4.281; Pliny, 4.89. Around the fourth century B.c.,Hecateusof Abdera said that Great Britain was inhabited by "Hyperboreans,” who are identified with the proto-Celts; these people were credited with erecting the prehistoric temple of Stonehenge.

16. Odyssey, 1.50; 12.244. Here too, because of the connections with Zeus's and the Hesperides’ garden, there are several obvious interpolations with the memory of the later Atlantic seat.

17. Plutarch, De facie in orbe lunae, 26. Plutarch says that beyond other islands, further north, there the seat still exists in which Kronos, the god of the Golden Age, sleeps on a rock that shines like gold and where birds bring him ambrosia.

18. It is possible that Ogygia, composed of the Gaelic roots og (“young” and “sacred") and iag ("island”), refers to the “Sacred Land of Youth,” to the Tir na mBeo, the “Land of the Living" spoken of in Nordic legends, which in turn corresponds to Avalon, the original seat of the Tuatha d6 Danaan.

19. The Divine Institutes, 7.16.3. These emergences continue in the later mystical and hermetic literature. Besides Boehme, G. Postel in his Compendium cosmographicum says that "heaven" (a mystical and theological transposition of the primordial homeland) is found underneath the North Pole.

20. Virgil, Eclogues, 4.5-10.

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