On the supposition that Greenland was larger and connected the Eastern and Western hemispheres, these Hyperboreans, related to the Cro-Magnon man, would have wandered as far as Meso-America. As evidence of a connection, Evola points to the Aztec claim to be from Atzlan (the land of light) and the Toltecs to Thule. Presumably, these migrations were mixed with Orientals and the Lemurians. Evola seems to waver on the solarity of the Aztecs. In Pagan Imperialism, he explains:
from China to Greece, from Rome to the primordial Nordic groups, then up to the Aztecs and the Incas, nobility was not characterised by the simple fact of having ancestors, but by the fact that the ancestors of the nobility were divine, unlike those of the plebeians, and to which though it can remain faithful, also through the integrity of blood (in the caste system, the principle of heredity was valid not only for the higher castes, but also for the lower ones). The nobles originated from “demigods”, that is to say, from beings who had actually followed a transcendent form of life, forming the origin of a tradition in the higher sense, transmitting to their lineage a blood made divine, and, along with it, rites, that is, determinate operations, whose secret every noble family preserved, which allowed their descendants to continue the spiritual conquest from where it had previously reached, and to lead it gradually from the virtual to the actual.
Thus “family values” do not refer to the bourgeois nuclear family as commonly assumed today. The Vedas show that the “family” encompasses generations.
Thus, from the traditional point of view, not-having-ancestors distinguishes the plebeian from the patrician less than not-having-rites. In Aryan hierarchies, a single characteristic differentiated the higher castes from the lower: rebirth. The arya, as opposed to the shudra (the one who serves), was the dvija, the twice-born. The assertion of the Manavadharmashastra (II, 172), that the brahman himself, if he left out initiation, would no longer be differentiated from the one who serves, the shudra, is indicative.
Keep in mind here, that for Evola, the shudra are of a different race from the Brahmans, at least in terms of “race of the spirit”. As for the Nordics, Evola writes:
The Nordic nobles were noble because, in their blood, they carried the blood of the Asen, of the “celestial” forces in continuous struggle with the elemental beings. The nobility of the great medieval orders of chivalry — among which the most significant were the Templars — was also tied to initiation. One of the weakest points in Nietzsche’s conception is precisely his biological naturalism, which, in most cases, diminishes and secularises his aristocratic idea, carrying it down to the level of the “blond beast”.
Here we see again Evola’s emphasis on the greater battle, waged within. As for the Aztecs, Evola expressed a somewhat different opinion in Revolt against the Modern World, where he seems to regard them as a decadent form, but anyone can read that, so I won’t repeat. For a rather different take on this question, I’ll refer to The Battle for Amerindia by the Traditionalist Catholic Solange Hertz.
so-called “underdeveloped” peoples languishing in the lower stages of evolution have actually degenerated from higher cultures
In one sense, she is referring to the Amerindians of Mesoamerica, although, in her view, they were not nearly as degenerate as modern Europeans who have lost connection with their own past. This is a sobering thought which should not be passed over lightly. To regard whites as somehow superior (in culture, creativity, productivity, IQ, and so on) and thus immune to the fate of other peoples, misses the point. Most of the literature of that genre focuses on inferior peoples being admitted into formerly white lands. Mrs. Hertz is claiming that perhaps it is the whites who, having abandoned their spiritual heritage in the pursuit of decadence and economic gain, are in truth the spiritually degenerate people. As for the sacrificial practices of the Aztecs, she offers this historical tidbit:
Las Casas [the Bishop of Chiapas] even went so far as to maintain that the Spaniards had no right to interfere forcibly with the human sacrifices offered by pagan Amerindians, detecting in these, as would Joseph de Maistre two hundred years later, a perverted but profound religious instinct which did not flinch from surrendering to their deities what they deemed most precious!
Joseph de Maistre, by the way, was an author esteemed by Evola. As a last comment which can either provide food for thought or be ignored totally, we can note, as did Evola, that Mesoamerica was dedicated to the Serpent. Mrs Hertz tells us that the Lady of Guadalupe who appeared to Juan Diego is a transliteration of the Aztec word Coatlalopeuh, which means the “Crusher of the Serpent”.
At the very least, Mrs. Hertz provides a more nuanced view of the relationship between the Spanish and the Aztecs that what we hear from the hard left every Columbus Day. Bishop Las Casas was clearly against forced conversions and was able to see what was best in the rites of the pagan Aztecs.
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