Forwarded from Der Schattige Wald 🇬🇱
"The creative process of nations in Europe has always followed this rhythm:
First movement.—The peculiar Western instinct which causes the State to be felt as the fusion of various peoples in a unity of political and moral existence, starts by acting on the groups most proximate geographically, ethnically, and linguistically. Not that this proximity is the basis of the nation, but because diversity among neighbors is easier to overcome.
Second movement.—A period of consolidation in which other peoples outside the new State are regarded as strangers and more or less enemies. This is the period, when the nationalizing process adopts an air of exclusiveness, of shutting itself up inside the State; in short, what today we call nationalism. But the fact is that whilst the others are felt politically to be strangers and opponents, there is economic, intellectual, and moral communion with them. Nationalist wars serve to level out the differences of technical and mental processes. Habitual enemies gradually become historically homogeneous. Little by little there appears on the horizon the consciousness that those enemy peoples belong to the same human circle as our own State. Nevertheless, they are still looked on as foreigners and hostile.
Third movement.—The State is in the enjoyment of full consolidation. Then the new enterprise offers itself to unite those peoples who yesterday were enemies. The conviction grows that they are akin to us in morals and interests, and that together we form a national group over against other more distant, stranger groups. Here we have the new national idea arrived at maturity."
~ José Ortega y Gasset
First movement.—The peculiar Western instinct which causes the State to be felt as the fusion of various peoples in a unity of political and moral existence, starts by acting on the groups most proximate geographically, ethnically, and linguistically. Not that this proximity is the basis of the nation, but because diversity among neighbors is easier to overcome.
Second movement.—A period of consolidation in which other peoples outside the new State are regarded as strangers and more or less enemies. This is the period, when the nationalizing process adopts an air of exclusiveness, of shutting itself up inside the State; in short, what today we call nationalism. But the fact is that whilst the others are felt politically to be strangers and opponents, there is economic, intellectual, and moral communion with them. Nationalist wars serve to level out the differences of technical and mental processes. Habitual enemies gradually become historically homogeneous. Little by little there appears on the horizon the consciousness that those enemy peoples belong to the same human circle as our own State. Nevertheless, they are still looked on as foreigners and hostile.
Third movement.—The State is in the enjoyment of full consolidation. Then the new enterprise offers itself to unite those peoples who yesterday were enemies. The conviction grows that they are akin to us in morals and interests, and that together we form a national group over against other more distant, stranger groups. Here we have the new national idea arrived at maturity."
~ José Ortega y Gasset
Forwarded from Der Schattige Wald 🇬🇱
The change in nations across time is very easily seen through iconography. In the old regimes whole books were filled with the images of gods, idols, and symbols for each generation. Today a variation of three colours is enough for every nation in the world, and throughout the centuries.
Then two colours. Then one.... But let's not speak of dissolution.
Then two colours. Then one.... But let's not speak of dissolution.
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Forwarded from The way of the warrior
The dismantling of the present scientific industrial structure, even if it can be envisaged, involves of course a great deal more than the mere destruction of its external features,
and it will not be achieved either simply by a return to nature or by the cultivation of one’s own garden.
One of the things we are forced to recognize is that the form of society we build around us is the mirror of our own inner world; it is the extra version of our inward dimension.
In it the state of our consciousness and our attitude to the fundamental realities of human existence take shape and are given an external form.
~ Philip Sherrard, Modern Science
and it will not be achieved either simply by a return to nature or by the cultivation of one’s own garden.
One of the things we are forced to recognize is that the form of society we build around us is the mirror of our own inner world; it is the extra version of our inward dimension.
In it the state of our consciousness and our attitude to the fundamental realities of human existence take shape and are given an external form.
~ Philip Sherrard, Modern Science
Forwarded from Chrysopoeia ☀️
"[...] the sword of righteousness has no scabbard; always he must threaten or strike. " - Joseph de Maistre
Forwarded from Āryāvarta ᛟ Archive
"The second idea, aristocratic heroism encourages our higher hopes, for it is not a matter of morals or civilization, where the heroic and hence aristocratic sense of life is wanting. The author Evola does well to warn us that when he speaks of aristocracy, he is referring to a certain vision of the world: an aristocracy of character, not economic nor even intellectual, for intellectuality exists in a sphere separated from living wholeness of the individual , and above all from everything that is character, spiritual, courage, and inner decision. It is precisely this aristocracy of character that the best Italians (and Europeans) desire and must constitute, beyond the ruins that surround us"
-Junio Valerio Borghese, from the introduction to Men Among The Ruins
-Junio Valerio Borghese, from the introduction to Men Among The Ruins
Forwarded from Léon Degrelle Archive
“We will emerge from this decay only through an immense moral rectification, teaching men again to love, to sacrifice themselves, to live, to fight and to die for a higher ideal.”
— Léon Degrelle
— Léon Degrelle
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Forwarded from Ghost of de Maistre
"Pacifism will remain an ideal, war a fact." - Oswald Spengler, "Is World Peace Possible?"
Ghost of de Maistre
"Pacifism will remain an ideal, war a fact." - Oswald Spengler, "Is World Peace Possible?"
War will always be reality. The modern pacifist delusion is not even consistent with modernity's own tendency to inflict the most terrible sort of empty and vain bloodshed. This war is not always a literal violence, although that too is an inescapable contingency. Jesus came not to bring peace but a sword; life truly lived is constant spiritual warfare. The Beast will not be brought down by physical weapons, but by a Solar spirit that must be greater and more virtuous than its decadence is evil.
Forwarded from Diary of an Underground Ronin
“These are my enemies: they want to overthrow things and not to develop themselves. They say: ‘all of this is worthless’ – and do not want to create any value themselves.”
— Nietzsche
— Nietzsche
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Forwarded from The Exaltation of Beauty
Head of King David, ca. 1145, French, The Met
Because it was thought they represented the ancient rulers of France, all of the monumental kings decorating the portals of the famed Cathedral of Notre-Dame of Paris were decapitated and presumably destroyed during the French Revolution. Until recently, this head of King David was the only known surviving head from this rich decorative program. Carved of a fine-grained limestone from the Paris region, the highly expressive face was originally more emphatic, as the eyes were inlaid with lead. The head comes from the right-hand portal of the west façade dedicated to themes of the life of Saint Anne and to the genealogy and early life of Jesus. David was regarded as an ancestor of Jesus. Carved about the middle of the twelfth century, the portal was not installed until the early years of the thirteenth century.
Because it was thought they represented the ancient rulers of France, all of the monumental kings decorating the portals of the famed Cathedral of Notre-Dame of Paris were decapitated and presumably destroyed during the French Revolution. Until recently, this head of King David was the only known surviving head from this rich decorative program. Carved of a fine-grained limestone from the Paris region, the highly expressive face was originally more emphatic, as the eyes were inlaid with lead. The head comes from the right-hand portal of the west façade dedicated to themes of the life of Saint Anne and to the genealogy and early life of Jesus. David was regarded as an ancestor of Jesus. Carved about the middle of the twelfth century, the portal was not installed until the early years of the thirteenth century.
Forwarded from Der Schattige Wald 🇬🇱
"If you reject ethnonationalism I dont think its possible to provide a coherent explanation of how a state's sovereignty is justified as without an ethnic basis for citizenship, citizenship just becomes whatever the state defines it as, and where does the state get the right to define who is and isn't a citizen from?"
This makes no sense. Sovereign justification has nothing to do with race or citizenship, except in very rare circumstances like an occupation. And even then it is questionable what power biological race alone could have. Even in Interwar Germany race wasn't central, but rather a result of the attempt to restore will and dominion, particularly for front-line soldiers. This is easily confirmed by looking at the questions posed by the Conservative Revolution. A race can have no justification if it has no will to struggle, that its rank must be determined is a sign of its being a secondary quality. Race is a stratum formed of the will.
That restoring the "mere accident of birth" now seems significant suggests how far modern men are from understanding sovereignty. For Carl Schmitt, the sovereign decides upon the friend and enemy as an existential distinction, as the utmost intensity of struggle. Here we see to what extent race is a condition, an achievement born of the state's exceptional power. Volk has a dynamic character, it is formed of culture, will, blood, language, and identity – unlike biological race which is a static and passive concept. This was always true, as scientific race arose as a type of pessimism and determinism following the French Revolution.
The argument given here is not only that racialised popular sovereignty is the basis of justice, but that no other sovereign type is even possible. Interesting however, since it proves that the theories of race taken up by the dissident right are part of liberal historicism. Although even liberalism has a higher sense of sovereign justification.
https://news.1rj.ru/str/joeldavisx/623
This makes no sense. Sovereign justification has nothing to do with race or citizenship, except in very rare circumstances like an occupation. And even then it is questionable what power biological race alone could have. Even in Interwar Germany race wasn't central, but rather a result of the attempt to restore will and dominion, particularly for front-line soldiers. This is easily confirmed by looking at the questions posed by the Conservative Revolution. A race can have no justification if it has no will to struggle, that its rank must be determined is a sign of its being a secondary quality. Race is a stratum formed of the will.
That restoring the "mere accident of birth" now seems significant suggests how far modern men are from understanding sovereignty. For Carl Schmitt, the sovereign decides upon the friend and enemy as an existential distinction, as the utmost intensity of struggle. Here we see to what extent race is a condition, an achievement born of the state's exceptional power. Volk has a dynamic character, it is formed of culture, will, blood, language, and identity – unlike biological race which is a static and passive concept. This was always true, as scientific race arose as a type of pessimism and determinism following the French Revolution.
The argument given here is not only that racialised popular sovereignty is the basis of justice, but that no other sovereign type is even possible. Interesting however, since it proves that the theories of race taken up by the dissident right are part of liberal historicism. Although even liberalism has a higher sense of sovereign justification.
https://news.1rj.ru/str/joeldavisx/623
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If you reject ethnonationalism I dont think its possible to provide a coherent explanation of how a state's sovereignty is justified as without an ethnic basis for citizenship, citizenship just becomes whatever the state defines it as, and where does the…
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Forwarded from The Apollonian
Modern scholars, deprived of all theurgic imagination and grace, may still insist on their rejection of Egyptian philosophy, but the fact remains that Pythagoras and Plato brought something important from Egypt, connected with the theory of Ideas, the divine Archetypes and their images or symbols, the mathematical sciences, regarded in a mystical sense, and the conception of the immortal winged soul (ba) wandering in search of her true identity and thereby following the precept of Horus-Ra (Apollo): Know Thyself.
Algis Uždavinys, Philosophy as a Rite of Rebirth. From Ancient Egypt to Neoplatonism, 2008, p21
Algis Uždavinys, Philosophy as a Rite of Rebirth. From Ancient Egypt to Neoplatonism, 2008, p21
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Forwarded from Ghost of de Maistre
“ “Pray and work” cannot be replaced by any other formula. For one cannot live either without contemplation or without action. This is what Krishna made Arjuna understand in the Bhagavad-Gita: “...performing all actions, always depending on me, he (man), through my favour, obtains the imperishable and eternal seat” (Bhagavad- Gita xviii, 56; trsl. K. T. Telang, Sacred Books of the East viii, Oxford, 1882, p. 128).
And, equally, this is what St. Bernard showed to advantage through his monastic reform, where contemplation and work were united, as also through his affirmation of Christian chivalry in his sermon on the second Crusade and in the rules that he gave to the Templar Order. Nowadays many criticise the saint for his intervention sanctioning and encouraging the Crusade, but what he did was simply to make an appeal to “Christian Arjunas” on the new field of Kurukshetra, where the two armies of Islam and Christianity had already been assembled for a battle without mercy some centuries before him. The battle had commenced in the seventh century of our era, when the Arabs invaded the eastern Christian countries. Charles Martel repulsed them at Poitiers in France, and through this victory (in 732) saved Christian civilisation and the West from Mohammedan conquest. Should one have been content with having saved the kernel of the West and have taken only a defensive attitude—in the manner of the Byzantine empire, which subsequently, little by little, became entirely conquered by the Mohammedans? The great battle of the twelfth century was still not achieved; it was always in process. Can one demand of St. Bernard that he should have preached the necessity of abandoning the Holy Land to the Mohammedans and of beginning a “peaceful co-existence”, at the expense of the country where the cradle of Christianity is to be found?
Be that as it may concerning the crusades, St. Bernard advanced not only active contemplation for the monks but also contemplative activity for the knights—just as Krishna did more than fifteen centuries before him. The one and the other did so because they knew that man is at one and the same time a contemplative and an active being, that “faith without works is death”—and that, equally, works without faith are death. All this as theory is as clear as the day. But with respect to practice, it is not thus so. Practice entails an arcanum—an intimate savoir-faire—which is the fourteenth Major Arcanum of the Tarot, Temperance.” - Valentin Tomberg, Meditations on the Tarot, Letter XIV: Temperance
https://substackcdn.com/image/fetch/f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fbucketeer-e05bbc84-baa3-437e-9518-adb32be77984.s3.amazonaws.com%2Fpublic%2Fimages%2F4dcda630-c7d9-4930-be3a-75927ba2a10c_786x1080.jpeg
And, equally, this is what St. Bernard showed to advantage through his monastic reform, where contemplation and work were united, as also through his affirmation of Christian chivalry in his sermon on the second Crusade and in the rules that he gave to the Templar Order. Nowadays many criticise the saint for his intervention sanctioning and encouraging the Crusade, but what he did was simply to make an appeal to “Christian Arjunas” on the new field of Kurukshetra, where the two armies of Islam and Christianity had already been assembled for a battle without mercy some centuries before him. The battle had commenced in the seventh century of our era, when the Arabs invaded the eastern Christian countries. Charles Martel repulsed them at Poitiers in France, and through this victory (in 732) saved Christian civilisation and the West from Mohammedan conquest. Should one have been content with having saved the kernel of the West and have taken only a defensive attitude—in the manner of the Byzantine empire, which subsequently, little by little, became entirely conquered by the Mohammedans? The great battle of the twelfth century was still not achieved; it was always in process. Can one demand of St. Bernard that he should have preached the necessity of abandoning the Holy Land to the Mohammedans and of beginning a “peaceful co-existence”, at the expense of the country where the cradle of Christianity is to be found?
Be that as it may concerning the crusades, St. Bernard advanced not only active contemplation for the monks but also contemplative activity for the knights—just as Krishna did more than fifteen centuries before him. The one and the other did so because they knew that man is at one and the same time a contemplative and an active being, that “faith without works is death”—and that, equally, works without faith are death. All this as theory is as clear as the day. But with respect to practice, it is not thus so. Practice entails an arcanum—an intimate savoir-faire—which is the fourteenth Major Arcanum of the Tarot, Temperance.” - Valentin Tomberg, Meditations on the Tarot, Letter XIV: Temperance
https://substackcdn.com/image/fetch/f_auto,q_auto:good,fl_progressive:steep/https%3A%2F%2Fbucketeer-e05bbc84-baa3-437e-9518-adb32be77984.s3.amazonaws.com%2Fpublic%2Fimages%2F4dcda630-c7d9-4930-be3a-75927ba2a10c_786x1080.jpeg
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