In general, the men whom pride makes melancholy, always discontented with the present, always uncertain of the future, love to reflect upon the past from which they believe they have nothing to fear; they adorn it with smiling colours which their imagination dares not give to the future. They prefer, in their somber melancholy, superfluous regrets without fatigue to real desires which would cost them some efforts. ~ Fabre d’Olivet
There exists an egalitarianism of thought, whose presumption is that human consciousnesses are fundamentally alike, both across time and also across the different strata within society. But this is irreconcilable with some fundamental metaphysical principles: the doctrine of cosmic cycles presumes a difference over time (diachronic) and the doctrine of castes presumes a difference within time (synchronic).
Previous writers on Tradition have not always drawn out fully the consequences of these doctrines. Their view has been static and treated the various traditions as though they were mushrooms arising spontaneously after the rain. The consequence has been that “tradition” often devolves to a type of comparative religion with debates about which tradition is the “best” or more “suitable”, and so on, based on little more than contingent historical events or polemical “sound bites”. Instead, these doctrines should throw light on why certain forms appeared where and when they did and what is the relationship to each other. The Western or Roman Tradition is the evolution of the Hyperborean Primordial Tradition (understood as the unfolding in time due to the forces of cosmic cycles). Thus, we trace the development from the North to the East to the South and to the West. Then, towards the end of a complete cycle, the full effects of the Kali Yuga being to manifest. There are reasons for all this.
Diremption and Man
The appearance of man brought about a diremption in the cosmos. This split Heaven from Earth, with Man as the reconciling force. Initially, the consciousness of man had direct intuitive knowledge of both Heaven and Earth; the soul, or psyche, was experienced as a life force or elan vital, rather than the complex of thoughts, feelings, likes, dislikes, images and so on, that trap man in subjective isolation.
In contrast, the Hyperboreans in the Primordial State would have lived in purity (undivided mind and will) in the light of the sun followed with long nights interspersed with a dim light on the horizons where the sun is struggling to rise or set.
There is abundance to satisfy all needs, the Hyperborean knows when he is satiated. The mind is free of fear, worry, anxiety. Death is experienced, not as destruction, but rather as a transformation to a different state.
There is an intuitive awareness of God and the universal order by clairvoyant vision, just as we now recognize a tree or a mountain by direct experience. Thinking is regarded as another sense, along with sight, hearing, touch or taste. Discursive thought — of the “yes” and the “no”, of the “good” and the “evil” — is not present. Instead, thoughts are experience as voices from the celestial hierarchies (gods or angels) or communications from ancestors or as commands from rulers.
Knowledge is passed on by myths, symbols, and rites, in poetic forms.
Temporal power is exercised without force and obeyed willingly; the structure of society is held together by bonds of loyalty, family, and love. Commands are experienced, not as an imposition from the outside, but rather as the direct revelation of spiritual authority in one’s own consciousness.
- Anonymous, “Meditations on the Tarot”
- Antoine Fabre d’Olivet “Hermeneutic Interpretation of the Origin of the Social State of Man”
- Arthur Branwen, “Ultima Thule: Julius Evola e Herman Wirth”
- B G Tilak, “The Arctic Home in the Vedas”
- Julian Jaynes, “The Origin of Consciousness in the Breakdown of the Bicameral Mind”
- Rene Guenon, “The Great Triad”
- Rudolf Steiner, “Spiritual Beings in the Heavenly Bodies & in the Kingdoms of Nature”