Audiobook: Revolt Against the Modern World by Julius Evola, Part Two, Chapter 25

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Chapter 25: The Northern-Atlantic Cycle

In this chapter, Evola examines the Northern-Atlantic Cycle, focusing on the migrations of the Northern primordial race. He identifies two major migratory waves: the first moving from north to south, and the second from west to east. These migrations established new centers of civilization, including the legendary Atlantis. Evola explores the spread of these cultures across Europe, Africa, and the Americas, highlighting the transmission of symbols, languages, and spiritual legacies. He also delves into the interactions between these migrating races and indigenous populations, leading to the creation of complex civilizations with shared spiritual and cultural foundations.

Footnotes:

1. This is the legendary kingdom of Uphaz and, in part, the prehistoric African civilization as it was imagined by Frobenius; by confusing the partial center with the original seat of which Uphaz was probably a colony, he identified it with the seat of the Platonic Atlantis. See L. Frobenius, Die atlantische GOtterlehre (Jena, 1926).

2. In China there have been recent discoveries of the vestiges of a great prehistoric civilization, similar to the Egyptian-Minoan, which was likely created by these migratory waves.

3. While on the one hand the legend of Atlas holding the world on his shoulders depicts the sentence of the Titan Atlas, who according to some (Servius. Ad Aeneidem, 4.247) participated in the conflict against the Olympian gods, on the other hand it may represent a symbol indicating the function of "pole,” support, and spiritual axis the Atlanteans inherited from the Hyperboreans. In his exegesis, the Christian theologian and Church father Clement of Alexandria wrote: “Atlas is an impassible pole; it may even be an immobile sphere, and maybe, in the best of cases, it alludes to the state of unmoved immortality.”

4. See the works of H. Wirth for the attempt to utilize the researches on blood types in order to define the two races that emerged from the original stock.

5. A. Mosso, Le origin! della civilita' mediterranea (Milan, 1910).

6. See D. Merezhkovsky, Das Geheimnis des Westens (Leipzig and Zurich, 1929), in which there are several valid references to what the rituals and the symbols of the Atlanteans might have been.

7. See for instance Yama, Yima, Noah, Deucalion, Shamashnapishtim, Romulus, the solar hero Kanja in the epic MahSbhSrhata, and so on. Just as Manu, son of Vivasvat, the heir of the solar tradition who survived the Flood and created the laws of a new cycle (The Laws of Manu) had for a brother Yama (compare with the Iranian Yima, the solar king who escaped the Flood too), who was "the god of the dead”; likewise Minos, whose name corresponds etymologically to Manu, often appears as the counterpart of Radamant, who is the king of the “Island of the Blessed" or of the “Heroes.”

8. According to some (Piganiol, Les Origines de Rome [Paris, 1899)) the appearance of the Olympian gods next to the feminine deities of the earth was the result of the mixture of the cults of northern origin with the cults of southern origin.

9. Hesiod, Theogony, 215.

10. W. Ridgeway, The Early Age of Greece (Cambridge, 1901), correctly pointed out that the belief in western dwellings of immortality was typical of those people who used the essentially Northem-Aryan ritual of cremation and not merely of burial.

11. Gilgamesh, 10.65-77; 11.296-98.

12. Just as among the Hellenes the localization of the dwelling of the immortals alternated between the North and the West, likewise in some ancient Egyptian traditions the Fields of Peace and the Land of Triumph that the deified soul of the deceased reached by first going through an existing passage in the “mountain," were also thought to be located in the North.

13. See Ueh-tzu(3) concerning the journey to the West made by the emperor Mu, who reached the “mountain" (Kuen-Lun) and met Si Wang Mu, the “Mother-Queen of the West."

14. Alan of Lille (Prophetia anglicana Merlini) compared the place where King Arthur disappeared with that in.which Elijah and Enoch disappeared and from which they will return one day. In regard to the land of the Hyperboreans, classical antiquity believed in the existence of beings (often kings such as Kroisos) who were taken there by Apollo.

15. Enoch. 24.1-6; 25.4-6.

16. In the Chaldean redaction of the myth, the gods ordered Atrachasis to rescue the sacred writings of the previous era from the flood by “burying them”: they were conceived as the "residual seeds” from which everything else will grow again.

17. According to the Iranian tradition, King Yima built a refuge (vara), which is often portrayed as "subterranean,” in order to save the seeds of all living things. Vendidad, 2.22.

18 See R. Gudnon, Le Roi du monde, chaps. 7-8.

19. In the Irish sagas some of the Tuatha, after their defeat by the Milesians, withdrew to the “western paradise” of Avalon, others chose underground dwellings beneath mounds or hills (sidhe), hence the name Aes Sidhe, “the people of the hills.” According to a Mexican tradition, in the caves of Chapultepec lies the entrance to the subterranean world into which King Huemac II disappeared and from which he will emerge one day in order to rebuild his kingdom.

20. Pindar, The Pythian Odes, 10.29.

21. Plutarch, De facie in orbe lunae, 26. In antiquity sleep was believed to neutralize the physical senses and to awaken the inner senses, thus naturally creating the conditions for contacts with the invisible dimension.

22. The Book of Lieh-tzu, trans. A. C. Graham (New York, 1960), 34.

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