⊕ REVOLT AGAINST THE MODERN WORLD ⊕
North and South
In chapter 26 of Revolt Against the Modern World, Julius Evola extends the discussion from the last chapter and stops for a while to give the reader some more information regarding not only the Northern (Polar) versus Western (Atlantic/Atlantean?) myth as origin or point of reach with the divine, but also the distinction between the general Northern male-solar versus the Southern female-lunar orientation of cults in general and their eventual blending and transformation as a result of migrations.
Now, besides going further into the details that distinguish the northern from southern cults, Evola engages in judgement of the moral worth of each of these. It is evident beyond doubt that he has a strong predilection for the patriarchal, the masculous, while immediately writing off anything with overtones of femininity as either out of balance and degenerate. This is very telling, and if I am perceiving this correctly, the balance that Evola adheres to is not so much a balance as a domination of the masculine.
However, the way Evola explains this, is that the realms of the feminine and the masculine are supposed to play different roles. When we look at some of his favorite examples, like the Roman, we find something that does not appear to be in balance at all. What is even more evident from this chapter is that the author considers the Hyperborean through Aryan principles of conquest and imposition to be the only and the best way. This is, of course, not explained and is only heard as a background assumption.
This reading between the lines of what Julius Evola exposes is very important. While his book is a very good source of information, and his observation are invaluable, one must be able to appreciate this without letting his bias creep and hide behind unjustified assumptions. While he decries the overtaking of effeminate qualities over modern society, he does not explain why this is wrong. Furthermore, rather than the other host of obvious problems with the overtaking of materialism and a forgetting of the meaning ancient rites, it would appear from the last chapter of the first section of Revolt Against the Modern World as if he wants to blame the root of the problem of modernity on the preponderance of a feminine judgement.
I believe his mistake is in believing that the feminine cannot be deadly, that it cannot be decisive. What he is referring to is actually a weakening of the spirituality, an increasing dependency on the material for meaning, as well as the gradual overtaking of the power of a plebeian mentality. Julius Evola does a very good job in pointing these out, and goes over them through different angles, yet seems to remain stubborn in his underhand implication of the inferiority of the feminine as a guiding principle.
There are other implications in Evola’s exposition that have a more apparent reasonable explanation, which is why I am inclined to give thought and consideration to their validity. This is that the warmer climates tend to produce more contemplative and relaxed traditions, while those of the north tend to strive for excellence and the most suitable as well as pragmatic. The environment of each place seems to give place to each of these different general attitudes. However, I believe there are a lot of holes in these, his more general assumptions that seem to stem out more from dogma than from the scholarly esoteric study that he otherwise so marvelously presents.
For one, great civilisations seem to spring in places where race mixture happened, and therefore most probably a mixture of cultures happened. But my observation should not be taken as favouritism for this outcome, because I personally find the ultimate result of civilisation to be rather negative. It protects people and it gradually foments living in an illusory human-made world that makes them insensitive and greedy. On the other hand, it may also be the case that we simply have not learned to handle the power of civilisation well enough to be responsible and maintain a clear head with the power it affords human beings.