Skip to search.

Breaking News Visit Yahoo! News for the latest.

×Close this window

rouesolaire · rouesolaire@yahoo.fr | Group Member  - Edit Membership Start a Group | My Groups
evola_as_he_is · EVOLA AS HE IS

The Yahoo! Groups Product Blog

Check it out!

Group Information

  • Members: 121
  • Category: Spirituality
  • Founded: Nov 19, 2004
  • Language: English

Yahoo! Groups Tips

Did you know...
Message search is now enhanced, find messages faster. Take it for a spin.

Messages

  Messages Help
Advanced
Guenon and Hyperborea   Topic List   < Prev Topic  |  Next Topic >
Reply  | 
Evola and Hyperborea


This matter has already been partly tackled on this list, as far as
Evola is concerned. As early as 1928, in 'Critica del teosofismo',
the third chapter of'Maschera e volto dello spritualismo
contemporaneo', Theosophy is defined as "a syncretic and
heterogeneous whole borrowed, without any critical examination, from
several doctrines". Evola's criticism is not as fierce as the one
which was made against this school by Guénon in 'Le Théosophisme,
histoire d'une pseudo-religion' 7 years before, and yet it is still
final, as far as its content is concerned. If it might be objected
that none of these authors considered Blavatsky's views on Hyperborea
in their criticism, it can easily be conceded that, had they found
something positive in this syncretism, had they thought that
something could be saved from the wreckage, they would have mentioned
it.

Evola's sources on Hyperborea have been brought to light by the
preface writer of 'Il 'mistero iperboreo' - Scritti sugli Indoeuropei
(1934-1970)', Fondazione Julius Evola, Rome, 2002. Evola tackled this
matter in several of his books, from 'Revolt against the Modern
World' and 'The Mystery of the Grail' to 'The Doctrine of Awakening'
and his essays on race, as well as in articles published in numerous
papers, whether Italian ('Corriere Padano', 'Il Regime
Fascista', 'Roma', 'La Stampa', and so on) or German. Various studies
and contributions converged on his views on Hyperborea : from
anthropology to linguistics, from archeology to craniology and
serology ; and, above all, data provided by traditional myths, rites
and institutions. The main ones are studies on the classical world by
Altheim, Piganiol, Otto Kerényi, Bachofen and Fustel de Coulanges ;
the theses of Herman Wirth ; the early Dumézil and the early Eliade ;
studies on race, migrations and reciprocal influences made, from
different standpoints, by de Gobineau, Penka, Pösche, Vacher de
Lapouge, Chamberlain, Mogk, Hertel, Clauss, Wilser, Günther,
Rosenberg ; and, finally, Guénon's traditionalism, and, through it,
the suggestive ideas of Tilak - besides classical sources peculiar to
the most varied ancient civilisations.

The method he adopted in this respect was defined in the first
edition of 'Revolt against the Modern World' : "Everything which can
be considered, at best, as 'scientific result' is regarded here as
uncertain and opaque indications of the ways - we may say : of the
occasional causes - by which traditional realities can be
manifested."

The following excerpt from 'Il Mito del sangue' allows us to
understand the Evolian approach to this question : "As far as Fabre
d'Olivet is concerned, we have already stated that his 'arctic'
thesis, rather than one of the numerous hypotheses of modern
researchers, amounts to a knowledge of the 'traditional' order, which
has been preserved in certain 'esotericist' circles. It has thus a
value regardless of the efforts made by those who, like Wirth, have
had an obscure foreboding of it and have tried to justify it by means
of modern 'scientific' methods, and, above all, irrespective of the
attempts made by some racialists and by Wirth himself to use it ad
usum delphini, that is, for more or less contingent political
purposes." If, as has already been stressed in message 196, Evola
always took Wirth's theses cum grano salis, the fact remains that
their method and their purposes were rather similar : what
differentiated them was the lack of any traditional reference in the
latter. Conversely, Evola's method was very different from Guénon's.
The former used scientific data, which he subordinated to traditional
knowledge, while the latter rejected them purely and simply. Even
though he shared, although with certain reservations, the ideas of
Tilak, and he upheld the 'hyperborean' thesis, Guénon stated
that, "as far as we are concerned, we do not believe in any way in
the existence of an 'Indo-European' race, even when it is
called 'Aryan', something which is meaningless ; but it is revealing
that German scholars have given to this imaginary race the
designation of 'Indo-Germanic' and that they worked themselves into
the ground making the hypothesis likely, upholding it with many
ehtnological and especially philological arguments. This statement,
which is, to say the least, in stark contrast with the excerpt from
Martin Lings' essay on Guénon quoted by Michael Lord, was found in
the fourth chapter of the first edition of 'Introduction générale à
l'étude des doctrines hindoues', which was removed from the following
editions of this book.

In the review of the first edition of 'Il Mito del Sangue' (1937), it
seems that Guénon expressed slightly less hostile views on this
matter. However, we have not been able to read this review yet.


--- In evola_as_he_is@yahoogroups.com, Michael Lord <ouro_boros@...>
wrote:
>
> Considering that both Evola and Guenon regarded
> Blavatsky as a dangerous fraud, surely neither one
> derived any of their beliefs from her. The idea of the
> polar origins of Indo-European man was an idea that
> was considered by many people in the 19th century -
> most important was probably the Hindu nationalist Bal
> Tilak, who wrote a number of books which cited textual
> (astronomical) evidence in the Vedas which supports
> the idea that they were composed by people living at
> the pole rather than in the region of India. I know
> that Tilak was cited by Evola, and I believe I've come
> across his name in Guenon's writings as well. In the
> case of Guenon, it is also worth mentioning that, as
> he was a practicing Muslim, the idea of the poles is
> very important in Sufi cosmology, and a polar origin
> to mankind is posited in several classical Islamic
> texts.
>
> Race is definitely not as important to Guenon as it
> was to Evola (particularly indicated by the fact that
> Guenon chose to practice Islam, a Semitic religion,
> something which it would be difficult to imagine Evola
> advocating) - however, I wouldn't go so far as to say
> that Guenon did not take race into account at all. For
> example, in his essay on Guenon in the journal Sophia,
> Martin Lings (Guenon's assistant in his final years)
> mentioned, in the course of explaining Guenon's
> interest in Hinduism as the living tradition which is
> closest to the primordial tradition, the following:
> "Another point which makes the terms of Hinduism so
> right for giving Europeans the message [of Tradition]
> is that they have as Aryans an affinity with
> Hinduism..." So, clearly, race was not completely
> unimportant in Guenon's view of things.
>
>
> __________________________________________________
> Do You Yahoo!?
> Tired of spam? Yahoo! Mail has the best spam protection around
> http://mail.yahoo.com
>










Thu Oct 5, 2006 10:34 pm

evola_as_he_is
Offline Offline
Send Email Send Email
 | 
Expand Messages Author Sort by Date

Original Theosophy, Guenon and Evola all share the belief in the Hyperborean, polar origins of mankind and a subsequent solidification and devolution. The main...
brightimperator Offline Send Email Oct 3, 2006
11:37 am

Considering that both Evola and Guenon regarded Blavatsky as a dangerous fraud, surely neither one derived any of their beliefs from her. The idea of the polar...
Michael Lord
ouro_boros Offline Send Email
Oct 5, 2006
10:05 am

I believe Guénon had no time for personalities. He was focused on one thing the centre....
darkiexx Offline Send Email Oct 5, 2006
10:18 pm

The two tomes of 'Etudes sur la franc-maçonnerie et le compagnonnage', Editions traditionnelles, Paris, 1980, are filled with 'reviews of articles' made by...
evola_as_he_is Offline Send Email Oct 6, 2006
11:42 am

The owner has been faster than me on Mabire. The quoted book (Thulé, le soleil retrouvé des Hyperboréens, Laffont, Paris 1978) has many oddities, for...
vandermok
charltonroad36 Offline Send Email
Oct 6, 2006
2:59 pm

As for Guénon's hypersensitiveness nothing could have been more rectified, than a good measure of the father's slipper, but apparently the father suffered the...
darkiexx Offline Send Email Oct 7, 2006
12:13 pm

Gentlemen, I was only looking at this provocative issue last night regarding the hyperborean mythos. Guenon wrote a very good essay on the matter in "Symbols...
darkiexx Offline Send Email Oct 5, 2006
10:21 pm

This matter has already been partly tackled on this list, as far as Evola is concerned. As early as 1928, in 'Critica del teosofismo', the third chapter...
evola_as_he_is Offline Send Email Oct 5, 2006
10:40 pm

Joscelyn Godwin's book 'Arktos: The Polar Myth in Science, Symbolism, and Nazi Survival' could perhaps be of use to you....
zenon_noir Offline Send Email Oct 5, 2006
10:17 pm

Most of the idea of Guénon on the polar origin and the races/castes have been written under the name of 'Palingénius' in 'L'Archeomètre' on the magazine 'La...
vandermok
charltonroad36 Offline Send Email
Oct 5, 2006
10:18 pm

Copyright © 2012 Yahoo! Inc. All rights reserved.
Privacy Policy - Terms of Service - Copyright Policy - Guidelines NEW - Help