Halls of the Hyperboreads
Modernity's preoccupation with maximizing the economic is a symptom of its disease. It has taken the true wealth of the West and created a culture plagued by the chasing of money. Its social system of intertwined industrial-complexes is entirely self-serving…
Too often "politics" comes down to posturing and sophistry. The political is impossible to avoid within modernity as all that is economic and social is bound to it. Being political then is not simply having an opinion, it must be lived also or it changes nothing and means nothing at all. Theory is pointless without the praxis laid out and in motion. Don't wait for the perfect system to come around to change your habits to those that will create a better system. The economy you want begins with one alternative transaction, the food supply with one garden row, the community with one friendship, the family with one child.
Forwarded from IMPERIVM
“Good and evil provide the theme of the drama of our mortal existence. In this sense, they may be compared with the positive and negative points which generate an electric current. Transpose the points and the current fails, the lights go out, darkness falls, and all is confusion. The darkness falling on our civilization is likewise due to a transposition of good and evil. In other words, what we are suffering from is not an energy crisis, nor an overpopulation crisis, nor a monetary crisis, nor a balance of payments crisis, nor an unemployment crisis—from none of these ills that are commonly pointed out—but from the loss of a sense of a moral order in the universe. Without that, no order whatsoever —economical, social, or political— is attainable.”
~Malcolm Muggeridge
IMPERIVM
~Malcolm Muggeridge
IMPERIVM
Forwarded from Dead channel 3
For a spiritual person, he wants to see where God is in any given equation; he wants to see what is the Absolute in the situation present before him. He does not care about people's subjective opinions. The idea that Truth is relative, or subject to mere opinion, is the product of a childlike mentality. Truth is not relative. Facts are relative, but Truth is not. Truth in its highest form, understood as eternal wisdom (and not just as the factual truths of everyday, material occurrences), is something which is not an ontologically separable feature of God, but being an essential attribute of God, it is also non-distinct from the very essence of what God is. Thus, Truth in the highest sense is eternal, and not merely factual or subject to relative circumstances.
Sri Dharma Pravartaka Acharya
Sri Dharma Pravartaka Acharya
Forwarded from /CIG/ Telegram | Counter Intelligence Global (FRANCISCVS)
Men aren’t happy unless they’re literally at war. A certain type of kinship which is lacking in modern society.
Excerpt from Tribe, by Sebastian Junger.
@CIG_telegram
Excerpt from Tribe, by Sebastian Junger.
@CIG_telegram
Forwarded from Bubba Kate v The State
The supreme Arcanum of the ancients was the key to the nature and power of fire. From the day when the hierarchies first descended upon the sacred island of the polar ice cap, it has been decreed that fire should be the supreme symbol of that mysterious, abstract divinity which moves in God, man, and Nature. The sun was looked upon as a great fire burning in the midst of the universe. In the burning orb of the sun dwelt the mysterious spirits controlling fire, and in honor of this great light, fires burned upon the altars of countless nations. The fire of Zeus burned upon the Palatine Hill, the fire of Vesta upon the altar of the home, and the fire of aspiration upon the altar of the soul.
Melchizedek and the Mystery of Fire
Melchizedek and the Mystery of Fire
Forwarded from • Hellas • Ελλάδα • Greece
The Golden Verses of Pythagoras, pt. 1
1. First honor the immortal Gods, as the law demands;
2. Then reverence thy oath, and the illustrious heroes;
3. Then venerate the divinities under the earth, due rites performing,
4. Then honor your parents, and all of your kindred;
5. Among others make the most virtuous thy friend;
6. Love to make use of his soft speeches, and learn from his deeds that are useful;
7. But alienate not the beloved comrade for trifling offences,
8. Bear all you can, what you can, for power is bound to necessity.
9. Take this well to heart: you must gain control of your habits;
10. First over stomach, then sleep, and then luxury, and anger.
11. What brings you shame, do not unto others, nor by yourself.
12. The highest of duties is honor of self.
1. First honor the immortal Gods, as the law demands;
2. Then reverence thy oath, and the illustrious heroes;
3. Then venerate the divinities under the earth, due rites performing,
4. Then honor your parents, and all of your kindred;
5. Among others make the most virtuous thy friend;
6. Love to make use of his soft speeches, and learn from his deeds that are useful;
7. But alienate not the beloved comrade for trifling offences,
8. Bear all you can, what you can, for power is bound to necessity.
9. Take this well to heart: you must gain control of your habits;
10. First over stomach, then sleep, and then luxury, and anger.
11. What brings you shame, do not unto others, nor by yourself.
12. The highest of duties is honor of self.
Forwarded from Chadistan
After the Longest Night, Sun rises up again defeating Darkness, shining with the promise of a Spring to come beyond the snows and ice of a Winter that just begins now
I will not post much until the new year to focus on celebrating with the family and all. The only OC I might post is my thoughts on Evola's Metaphysics of War which I've just started reading. I hope to share a lot more thoughts on readings in the future.
I wish all of you and yours a merry Christmas, Juletide, or whatever your holy-day is, and a happy new year!
I wish all of you and yours a merry Christmas, Juletide, or whatever your holy-day is, and a happy new year!
Forwarded from Dead channel 3
There is no one way to salvation, whatever the manner in which a man may proceed. All forms and variations are governed by the eternal intelligence of the Universe that enables a man to approach perfection. It may be in the arts of music and painting or it may be in commerce, law, or medicine. It may be in the study of war or the study of peace. Each is as important as any other. Spiritual enlightenment through religious meditation such as Zen or in any other way is as viable and functional as any "Way."... A person should study as they see fit.
Miyamoto Musashi
Miyamoto Musashi
Forwarded from Solitary Individual
"We gaze up at the same stars, the sky covers us all, the same universe encompasses us. What does it matter what practical system we adopt in our search for the truth? Not by one avenue only can we arrive at so tremendous a secret."
• Symmachus
• Symmachus
Forwarded from Survive the Jive: All-feed
Someone recently asked me who was more upset, the Anglos or the Gaels, by the recent discovery that "Celtic" DNA in the British Isles is limited mainly to South East England. I said they are both upset.
It will soon be published and used as a way to disrupt national identities in the British Isles. It turns out the people who spread "Celtic" language and culture into these islands were not an Alpine population from the Halstatt region, but rather, in genetic terms, Frenchmen. Their arrival in Britain in the early Iron Age resulted in limited but significant population turnover in the region adjacent to France - while regions like Scotland and Ireland seem unaffected.
This jars with the regional identities of the Isles in which the Southern English are seen as the least Celtic and the recently Gaelic speaking regions as the most Celtic. The reverse is true in genetic terms. However the Celtic identity of Ireland and Scotland should really be a Gaelic identity and Gaelic should not be seen as Celtic in genetic terms but only in linguistic terms. Genetically the Gaels are pure blooded Bell Beaker folk of the Bronze age and ought to be proud of that. England naturally is always the most connected to the continent of any British nation due to its location - so it is the most Germanic for the same reason it is the most Celtic.
It will soon be published and used as a way to disrupt national identities in the British Isles. It turns out the people who spread "Celtic" language and culture into these islands were not an Alpine population from the Halstatt region, but rather, in genetic terms, Frenchmen. Their arrival in Britain in the early Iron Age resulted in limited but significant population turnover in the region adjacent to France - while regions like Scotland and Ireland seem unaffected.
This jars with the regional identities of the Isles in which the Southern English are seen as the least Celtic and the recently Gaelic speaking regions as the most Celtic. The reverse is true in genetic terms. However the Celtic identity of Ireland and Scotland should really be a Gaelic identity and Gaelic should not be seen as Celtic in genetic terms but only in linguistic terms. Genetically the Gaels are pure blooded Bell Beaker folk of the Bronze age and ought to be proud of that. England naturally is always the most connected to the continent of any British nation due to its location - so it is the most Germanic for the same reason it is the most Celtic.
Forwarded from • Hellas • Ελλάδα • Greece
The Golden Verses of Pythagoras, pt. 2
13. Let Justice be practiced in words as in deeds;
14. Then make the habit, never inconsiderately to act;
15. Neither forget that death is appointed to all;
16. That possessions here gladly gathered, here must be left;
17. Whatever sorrow the fate of the Gods may here send us,
18. Bear, whatever may strike you, with patience unmurmuring.
19. To relieve it, so far as you can, is permitted,
20. But reflect that not much misfortune has Fate given to the good.
21. The speech of the people is various, now good, and now evil;
22. So let them not frighten you, nor keep you from your purpose.
23. If false calumnies come to your ear, support it in patience;
24. Yet that which I now am declaring, fulfill it faithfully:
25. Let no one with speech or with deeds ever deceive you
26. To do or to say what is not the best.
13. Let Justice be practiced in words as in deeds;
14. Then make the habit, never inconsiderately to act;
15. Neither forget that death is appointed to all;
16. That possessions here gladly gathered, here must be left;
17. Whatever sorrow the fate of the Gods may here send us,
18. Bear, whatever may strike you, with patience unmurmuring.
19. To relieve it, so far as you can, is permitted,
20. But reflect that not much misfortune has Fate given to the good.
21. The speech of the people is various, now good, and now evil;
22. So let them not frighten you, nor keep you from your purpose.
23. If false calumnies come to your ear, support it in patience;
24. Yet that which I now am declaring, fulfill it faithfully:
25. Let no one with speech or with deeds ever deceive you
26. To do or to say what is not the best.
Forwarded from Revolt Against The Modern World
"The whole earth, perpetually steeped in blood, is nothing but an immense altar on which every living thing must be sacrificed without end, without restraint, without respite until the consummation of the world, the extinction of evil, the death of death."
~Joseph de Maistre
~Joseph de Maistre
Forwarded from Dead channel 3
Legionary life is beautiful, not because of riches, partying, or the acquisition of luxury, but because of the noble comradeship which binds all Legionnaires in the sacred brotherhood of struggle.
May God accept my suffering, for the well-being and prosperity of our Nation. Pain upon pain, suffering upon suffering, agony upon agony, wound upon wound in our bodies and in our souls, fall after fall: in this way shall we conquer.
Corneliu Zelea Codreanu
May God accept my suffering, for the well-being and prosperity of our Nation. Pain upon pain, suffering upon suffering, agony upon agony, wound upon wound in our bodies and in our souls, fall after fall: in this way shall we conquer.
Corneliu Zelea Codreanu
Finished the first three essays in Metaphysics of War. The main theme is heroism, used as a lens through which Evola describes war and the societies which wage them. He starts intriguingly with heroism as the justification for war;
"The moment the individual succeeds in living as a hero, even if it is the final moment of his earthly life, weighs infinitely more on the scale of values than a protracted existence spent consuming monotonously among the trivialities of cities. ... War makes one realise the relativity of human life and therefore also the law of a ‘more-than-life’, and thus war has always an anti-materialist value, a spiritual value."
Evola asserts this silences any liberal 'humanitarian' complaints about war, and to explain this precious sacrality of war, begins by envoking the eternal quadernity.
"This quadripartition – it must be recalled – is what, in all traditional civilisations, gave rise to four different castes: the slaves, the bourgeois middle-class, the warrior aristocracy, and bearers of a pure, spiritual authority. Here, ‘caste’ does not mean – as most assume – something artificial and arbitrary, but rather the ‘place’ where individuals, sharing the same nature, the same type of interest and vocation, the same primordial qualification, gather. A specific ‘truth’, a specific function, defines the castes
...
Only such cases, in which this straight and normal relationship of subordination and co-operation exists are healthy, as is made clear by the analogy of the human organism, which is unsound if, by some chance, the physical element (slaves) or the element of vegetative life (bourgeoisie) or that of the uncontrolled animal will (warriors) takes the primary and guiding place in the life of a man, and is sound only when spirit constitutes the central and ultimate point of reference for the remaining faculties – which, however, are not denied a partial autonomy
...
This process is paralleled by transitions from one type of civilisation to another, from one fundamental meaning of life to another. In each phase, every concept, every principle, every institution assumes a different meaning, reflecting the world-view of the predominant caste."
Therefore in the next essay Evola establishes the profound piety of Roman society and the religious foundation of their militarism, one likewise shared by the other Indo-European cultures of the Greeks, Nordics, and Persians as well as the Christianity they influenced. The extent to which the highest form of heroism is exhibited within the spiritually-focused societies transcends race which has "a secondary, contingent place to it."
The next essay then ties everything together:
"It was necessary to examine these traditions before considering the medieval world, since, as is generally recognised, the Middle Ages, as a culture, arose from the synthesis of three elements; firstly, Roman; secondly, Nordic; and thirdly, Christian.
...
In fact, the man of the Crusades was able to rise, to fight and to die for a purpose which, in its essence, was supra-political and supra-human, and to serve on a front defined no longer by what is particularistic, but rather by what is universal. This remains a value, an unshakeable point of reference.
Naturally, this must not be misunderstood to mean that the transcendent motive may be used as an excuse for the warrior to become indifferent, to forget the duties inherent in his belonging to a race and to a fatherland.
...
Secondly, the one who fights according to the sense of ‘sacred war’ is spontaneously beyond every particularism and exists in a spiritual climate which, at any given moment, may very well give rise and life to a supra-national unity of action. This is precisely what occurred in the Crusades when princes and dukes of every land gathered in the heroic and sacred enterprise, regardless of their particular utilitarian interests or political divisions, bringing about for the first time a great European unity, true to the common civilisation and to the very principle of the Holy Roman Empire."
"The moment the individual succeeds in living as a hero, even if it is the final moment of his earthly life, weighs infinitely more on the scale of values than a protracted existence spent consuming monotonously among the trivialities of cities. ... War makes one realise the relativity of human life and therefore also the law of a ‘more-than-life’, and thus war has always an anti-materialist value, a spiritual value."
Evola asserts this silences any liberal 'humanitarian' complaints about war, and to explain this precious sacrality of war, begins by envoking the eternal quadernity.
"This quadripartition – it must be recalled – is what, in all traditional civilisations, gave rise to four different castes: the slaves, the bourgeois middle-class, the warrior aristocracy, and bearers of a pure, spiritual authority. Here, ‘caste’ does not mean – as most assume – something artificial and arbitrary, but rather the ‘place’ where individuals, sharing the same nature, the same type of interest and vocation, the same primordial qualification, gather. A specific ‘truth’, a specific function, defines the castes
...
Only such cases, in which this straight and normal relationship of subordination and co-operation exists are healthy, as is made clear by the analogy of the human organism, which is unsound if, by some chance, the physical element (slaves) or the element of vegetative life (bourgeoisie) or that of the uncontrolled animal will (warriors) takes the primary and guiding place in the life of a man, and is sound only when spirit constitutes the central and ultimate point of reference for the remaining faculties – which, however, are not denied a partial autonomy
...
This process is paralleled by transitions from one type of civilisation to another, from one fundamental meaning of life to another. In each phase, every concept, every principle, every institution assumes a different meaning, reflecting the world-view of the predominant caste."
Therefore in the next essay Evola establishes the profound piety of Roman society and the religious foundation of their militarism, one likewise shared by the other Indo-European cultures of the Greeks, Nordics, and Persians as well as the Christianity they influenced. The extent to which the highest form of heroism is exhibited within the spiritually-focused societies transcends race which has "a secondary, contingent place to it."
The next essay then ties everything together:
"It was necessary to examine these traditions before considering the medieval world, since, as is generally recognised, the Middle Ages, as a culture, arose from the synthesis of three elements; firstly, Roman; secondly, Nordic; and thirdly, Christian.
...
In fact, the man of the Crusades was able to rise, to fight and to die for a purpose which, in its essence, was supra-political and supra-human, and to serve on a front defined no longer by what is particularistic, but rather by what is universal. This remains a value, an unshakeable point of reference.
Naturally, this must not be misunderstood to mean that the transcendent motive may be used as an excuse for the warrior to become indifferent, to forget the duties inherent in his belonging to a race and to a fatherland.
...
Secondly, the one who fights according to the sense of ‘sacred war’ is spontaneously beyond every particularism and exists in a spiritual climate which, at any given moment, may very well give rise and life to a supra-national unity of action. This is precisely what occurred in the Crusades when princes and dukes of every land gathered in the heroic and sacred enterprise, regardless of their particular utilitarian interests or political divisions, bringing about for the first time a great European unity, true to the common civilisation and to the very principle of the Holy Roman Empire."
We see in Evola's words a path towards the transcendent and universal within the 'sacred war.' This is not just any war but a war of High Cultures; a healthy society ultimately directed by the piety of its priest caste - by Tradition itself. Without this complete hierarchy a war waged by such a corrupted society loses a great deal of its sacred worth, simply because its warriors are no longer driven by transcendent principles.
Race, Evola reminds us, is not part of this Truth. Not that it is not real, but that it is material and therefore secondary to the supra-human realm. The man of the Crusades did not fight for his race, his nation, or his state; the Crusader fought as a holy warrior against the forces of evil itself. He did indeed end up fighting for his race, for his culture, for a united Europe, not because he had any conceptions of these ideas at all, but because his society was capable of calling him into a brotherhood to fight for everything that was Good and Right. There was no hotheaded pride or aggressive violence for violence's sake; only the righteous fury of pious men who sought salvation via heroism.
Race, Evola reminds us, is not part of this Truth. Not that it is not real, but that it is material and therefore secondary to the supra-human realm. The man of the Crusades did not fight for his race, his nation, or his state; the Crusader fought as a holy warrior against the forces of evil itself. He did indeed end up fighting for his race, for his culture, for a united Europe, not because he had any conceptions of these ideas at all, but because his society was capable of calling him into a brotherhood to fight for everything that was Good and Right. There was no hotheaded pride or aggressive violence for violence's sake; only the righteous fury of pious men who sought salvation via heroism.