Hymn to Folkstate

transgressive idealism

[sylf8sothcyning]

The best that we have is probably inherited from the sensations of former times, from sensations to which we now can hardly come directly; the sun has already set, but the sky of our life is still blooming and shining with its rays, although we no longer see it.

F. Nietzche, Human, All Too Human: A Book for Free Spirits (1878)

#nietzche #heritage #european values #existentialism #authentic #human all too human #ethics

[sylf8sothcyning]

It's time Aquarius when the nadir of Kali Yuga, the Darkest Age, will be reached with the final destruction in the eternal return. The Wolf Fenrir will come back to devaour the galactic Universe. The necessary number of the Einherier by now have forced the Narrow Doorway. For their sacrifice, the Heroes who have been torn to pieces will have already been remade in Valhalla by Wotan and the Valkyries, more brilliant than the Gods themselves. In each Round a Seeding must be fulfilled, where the exact number of grains will fructify. They are the Heroes who triumph. As the harvest in Pisces was meager, some numbers that were not fulfilled can pass on the Aquarius. To help them came the Avatar and He will return at the end, just before the dissolution, to enter with His Wildes Heer, with His Ultimate Battalion, and fight the triumphal combat together with those who still await Him with Honor and Loyalty.

Miguel Serrano, Resurrection of the Hero (1986)

[sylf8sothcyning]

Speaking in human terms, certain Renaissance artists are without a doubt great, but their grandeur becomes insignificant when faced with the grandeur of the sacred. In the sacred, it is as if the genius is concealed; what predominates is an impersonal, vast, mysterious intelligence. The sacred work of art has a perfume of infinitude, the imprint of the absolute. The individual talent is there disciplined; it mingles with the creative function of the entire tradition, which cannot be substituted, much less surpassed by the mere resources of man.

Julius Evola, Ride the Tiger, 1961

[sylf8sothcyning]

The steepness of the descent into death can be measured from the height of the nearness to beyng. The space-time of this measurement is Da-sein.

M. Heidegger, Ponderings VI/167

[sylf8sothcyning]

The spirit needs blood, for it is life itself, it doesn't need consciousness. In dramatic and creative moments, in moments when life's energy is amplified consciousness turns off. Divine inspiration, ecstasy, when according to mystics the soul unites with God, when the individual enters the unconscious unity with the foundation of the world (Weltgrund), all of man's existence is constricted to a singular point, concentrated in a singular feeling. That's when the limits of life's capabilities are reached, life becomes spirit, spirit - life, differences are lost. Saint's delight, painless detachment of a martyr, love's passion, heat of battle, an artist's vision - all this speaks of the awakening of the deep will of life. It is said in Zarathustra "Write in blood and you will know that blood is spirit,” and it would sometimes seem as if Hebbel writes not with ink, but with blood and mind.

Ernst Jünger, On Spirit (1927)

[sylf8sothcyning]

Along with losing the gods, we have lost the world; the world must first be [seyn] erected in order to create space for the gods in this work; yet such an opening of the world cannot proceed from, or be carried out by, the currently extant humanity — instead, it can be accomplished only if what basically grounds and disposes the opening of the world is itself acquired — for Da-sein and for the restoration of humanity to Da-sein.

Martin Heidegger, Überlegungen IV/8.

[sylf8sothcyning]

The illusion of encirclement will also disappear there with, and another solution will always become visible beyond the automatic one. Two paths will then be possible — or, in other words, free choice will have been restored. Even assuming the worst possible scenario of total ruin, a difference would remain like that between night and day.The one path climbs to higher realms, to self-sacrifice, or to the fate of those who fall with weapon in hand; the other sinks into the abysses of slave pens and slaughterhouses, where primitive beings are wed in a murderous union with technology. There are no longer destinies there — there are only numbers. To have a destiny, or to be classified as a number — this decision is forced upon all of us today, and each of us must face it alone. The individual today is as sovereign as an individual in any other period of history, perhaps even stronger, because as collective powers gain ground, so the individual is separated from the old established associations and must stand for himself alone. He becomes Leviathan’s antagonist, indeed his conqueror and his tamer.

Ernst Jünger, The Forest Passage, 1951.

Illustration: Hubert Lanzinger. View of Klausen (Chiusa) and Säben in autumn, 1931.

[sylf8sothcyning]

To be sure, even in the archaic cultures a myth would sometimes be emptied of religious meaning and become a legend or a nursery tale; but other myths remained in force. In any case, there was no question here, as there was in Pre-Socratic Greece and Upanishadic India, of a cultural phenomenon of the first importance, whose consequences have proved to be in­ calculable. For after this "demythicization" process the Greek and Brahmanic mythologies could no longer represent for the respective elites of those countries what they had repre­ sented for their forefathers.

Mircea Eliade, Myth and reality, 1963.

[sylf8sothcyning]

But if even in the world of causes and metaphysical meanings we must presume the existence of natures and vocations manifesting a diverse degree of unitariness, we must also think that not all civilizations, and not all periods, offer the same possibilities of incarnation and expression to any of the forces that tend to an earthly form of existence. It is said that in every birth two different heredities interfere. The earthly and the historical gather, in a type of bond, certain biological, anthropological, and in part even psychological elements, a tradition, eventually also a caste, a given point in time and place in space, etc. Now, there are civilizations in which everything “is in order”, so to say, in which life, at its maximum, develops around a great unity and organicity of all these elements of “horizontal” heredity. Other civilizations are instead characterized by individualism, anarchy, the destruction of every limit, and every difference deriving from race, blood, caste, tradition, nationality. From what was said about the law of elective affinity and analogous correspondences that act in birth, obviously the civilizations of the former type are those that, in order to offer them circumstances and possibilities of adequate expression, attract unitary natures and pure and decisive forces. The chaotic civilizations of the latter type, for the same reason, will become instead, so to speak, the “exact place”, or the meeting place on earth, of every “otherworldly hysteric”.

Julius Evola, Synthesis of the Doctrine of Race, 1941.

[sylf8sothcyning]

[sylf8sothcyning]

By him who is slain in battle with brandished weapons according to the law of the Kshatriyas, a (Srauta) sacrifice is instantly completed, and so is the period of impurity (caused by his death); that is a settled rule.

Laws of Manu, V, 98.

[sylf8sothcyning]

An early type is the dandy; he still has at his disposal the external dimensions of a culture whose meaning begins to wither away. Prostitution accompanies this, as sexuality denuded of symbols. It then becomes not only marketable, but also measurable. The beautiful, estimable in figures, becomes common to all. The most comprehensive reduction is to pure causality; among its subordinate types counts the economic treatment of the historical and social world. Little by little all areas can be brought down to this common denominator, even places as foreign to causality as the dream.

Ernst Jünger, Across the Line, 1951.

[sylf8sothcyning]

Freedom and equality are incompatible. Freedom is first and foremost the right to inequality. Equality is above all an attack on freedom, a restriction of freedom. The freedom of a living being, not a mathematical point, is realized in qualitative distinction, in elevation, in the right to increase the volume and value of one’s life. Equality is directed against all qualitative differences and the qualitative content of life, against all right to exaltation.

Nikolai Berdyaev, The Philosophy of Inequality, 1918–1923.

[mysterium-solis]

Achilles (detail) by Alexander Rothaug (1930)

[sylf8sothcyning]

The retreat into the forest (Waldgang) is not to be understood as a form of anarchism directed against the world of technology, although this is a temptation, particularly for those who strive to regain a myth. Undoubtedly, mythology will appear again. It is always present and arises in a propitious hour like a treasure coming to the surface. But man does not return to the realm of myth, he reencounters it when the age is out of joint and in the magic circle of extreme danger. It is not a question therefore of choosing the forest or the ship but of choosing both the forest and the ship.

Ernst Jünger, Der Waldgang, 1951.

[sylf8sothcyning]

However, it is always there: it seeks with elemental constancy to break through the dams with which order has surrounded itself. The peculiarity of the bourgeois’ relation to danger lies in his perception of it as an irresolvable contradiction to order, that is, as senseless. In this he marks himself off from other figures, for example, the warrior, the artist, and the criminal, who are given a lofty or base relation to the elemental.

Ernst Jünger, On Danger (1931).