Daniel Forrest’s Suprahumanism

Daniel Forrest’s Suprahumanism

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Daniel S. Forrest
Suprahumanism: European Man and the Regeneration of History
London: Arktos, 2014

Given my interests in topics covered in my Nietzsche’s Coming God book review, as well as my Overman High Culture essay, I thought it useful to take a look at Daniel Forrest’s new book, Suprahumanism.

The concept of Suprahumanism is defined by the author based on the following tenets: aristocratic conception of human individuals, the importance of honor, a heroic attitude toward the challenges of life, exalting this world and not some mystical afterlife or “world beyond,” strength and beauty and health, and the fusion of morality and aesthetics. The author notes that the European mind and soul is Faustian, it wants to know everything, is interested in everything, and wants to grasp the reality of everything. This contrasts to the Church’s “thou shalt not know,” the promotion of ignorance and weakness, the “lesson” that man was ejected from “paradise” for “eating the fruit from the tree of knowledge.” Thus one contrasts Suprahumanist ethics with those of Christianity. The author’s negative view of Christianity is, in my opinion, a positive. He contrasts ethnocentric Judaism and universalist Christianity:

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T.S.Elliot: Little Gidding

Little Gidding

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T. S. Eliot
T. S. Eliot

T. S. Eliot’s Four Quartets can be considered amongst the greatest English poetry of the20th century, and arguably amongst the greatest English poetry ever. The four poems meditate repetitively and brilliantly on man’s relationship to time and eternity, and posit a religious solution to the problem of man’s need for meaning in the face of death. 

Eliot converted to Anglicanism and became a British subject in 1927. With this double conversion Eliot seemed to find access to a deeper and more rooted sense of spiritual identity. This provides the key to understanding the lines from Little Gidding, the last poem in the sequence: “So, while the light fails/ On a winter’s afternoon, in a secluded chapel/ History is now and England.” The Four Quartets can be read as a sort of metaphysical statement or better still as a sacred text. The great achievement of these poems is to crystallize difficult metaphysical concepts, particularly the intersection of the eternal with the temporal, in memorable and lasting images. Thus, the poems are themselves an intersection of the eternal into language, and a validation of their own theme.

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Alain Daniélou’s The Myths & Gods of India

Alain Daniélou’s The Myths & Gods of India

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Alain Daniélou

The Myths and Gods of IndiaMythsandGodsofIndia-225x300

Rochester, Vermont: Inner Traditions, 1991.
(Originally published as Hindu Polytheism by Bollingen Foundation, New York, 1964.)

Typically, those who profess an interest in what might be called “Indo-European spirituality” gravitate toward either the Celtic or Germanic traditions. The Indian tradition tends to be ignored. In part, this is because present-day Indians seem so different from us. We think of their culture and philosophy as “Eastern,” as alien. Physically, the Indians look very different from those of European descent (though higher caste Indians tend to look very European, right down to lighter skin and hair, and sometimes blue eyes). But if we wish to rediscover the religion and traditions of our ancestors, what better place is there to begin than with India? The oldest Indo-European texts are the Vedas, after all. To be sure, it is hard to separate what comes from the ancient Aryans in Indian religion, myth, and mysticism, and what was contributed by the indigenous peoples conquered by the Aryans. But the same problem exists with respect to the Celtic and Germanic traditions. In addition, we know far more about the culture and religion of the ancient Aryans who invaded India, than we do about the culture and religion of the Celts and the Vikings. For one thing, more ancient texts survive in India. Therefore, anyone wishing to re-construct the “old ways” must become deeply immersed in all things Indian.

It is a cliche to state this in a review, but I write the following with total sincerity: if you read only one book on Hinduism, it must be Daniélou’s Myths and Gods of India. Indeed, it is hard to imagine why one would need to read any other. Daniélou’s account of Hinduism is exhaustive, profound, and detailed. The book contains, first of all, cogent arguments on behalf of polytheism.

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Song of Albion: Rise of The West – The Second Part

Song of Albion:

Rise of The West – The Second Part

Frank L. DeSilva

Word Count 4,315

Song of Albion Cover

[Editor’s Note: For those who have read the first volume of Rise of The West, it is important to mention that the second volume, in many respects, is more poignant, direct, and concise on matters of importance to all ethno-nationalists, especially those of Western stock.

The following is an excerpt from the Author’s Foreword.

Song of Albion is also available on Kindle. The Staff]

~ Author’s Foreword ~

 

The American Gulag, built to house those who, for one reason or another, subverted the law and intent of the existing order. Every Nation requires a place to house those who would subvert the law of the land, both in the present and, most importantly, in the future.

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Goethe’s Prometheus

Goethe’s Prometheus

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Gustave Moreau, Prometheus
Gustave Moreau, Prometheus

Prometheus is, probably, one of the most enduring characters in universal mythologyand, in addition, one of the most frequent subjects of artistic, literary, or philosophical interpretation. Aeschylus’ version,Prometheus Bound, has generated different symbolic interpretations across the centuries. Starting with the Renaissance, Prometheus has been seen as a symbol of consciousness struggling against arbitrary power.[1]

This was captured in essence by Goethe, circa 1771, who presented the image of the Promethean Man who, decades later, Friedrich Nietzsche would write about in his Birth of TragedyNietzsche, ideologically affiliated with Schopenhauer, understands the Apollonian as the principle of individuation and the Dionysian as the more primal state, analogous to the Schopenhauerian distinction of the world as Will and the same world as Representation.[3]

Using the ideas found in Nietzsche’s The Birth of Tragedy, particularly those related to the gods Apollo and Dionysos, I wish to analyze the Dionysian and Apollonian elements in the evolution of the Promethean in Johann Wolfgang von Goethe’s poetic works PrometheusThe Boundaries of HumanityThe Godlike, and One and All.

Alles Vorhandene ist gerecht und ungerecht und in beidem gleich berechtigt

All that exists is just and unjust and equally justified in both.

This passage from The Birth of Tragedy (1, 72) summarizes the very core of the complementary principles of Nature, a mystery that — following what Pascal had called the clash between the “spirit of geometry” and the “spirit of subtlety” (Pensées, 1) — Goethe had defended passionately and actively,[4] feeling that the Aufklärung itself needed to evolve and to recognize the integrity of man as a creature of both thought and feeling.

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Jan Assmann’s – Moses the Egyptian: The Hatred Born on Sinai

The Hatred Born on Sinai:
Jan Assmann’s Moses the Egyptian

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Jan Assmannassmann-moses-the-egyptian-harvard-university-196x300
Moses the Egyptian: The Memory of Egypt in Western Monotheism
Cambridge: Harvard University Press, 1997

When I first read Jan Assmann’s Moses the Egyptianin June of 1997, it was a life-changing experience.Moses the Egyptian belongs to the rarest genre of academic books: the bold and exciting ones. Although he is a careful, rigorous, highly specialized scholar, Assmann ranges over the full breadth of Western thought and even to reaches toward the eternal, all in order to illuminate the great wound in Western history: the emergence of Biblical monotheism.

Now Professor Emeritus of Egyptology at the University of Heidelberg, Assmann is one of the leading Egyptologists of the last half century. Late in his career, beginning with Moses the Egyptian, Assmann began publishing a series of books exploring the common roots and little-known connections of two traditions that run from Ancient Egypt to the present day: Biblical monotheism and Egyptian pantheism or “cosmotheism.”

(Assmann’s other relevant volumes in English are The Price of Monotheism [Stanford: Stanford University Press, 2010], Of God and Gods: Egypt, Israel, and the Rise of Monotheism [Madison: University of Wisconsin Press, 2008], Religio Duplex: How the Enlightenment Reinvented Egyptian Religion [Cambridge, U.K.: Polity Press, 2014], and the forthcoming From Akhenaten to Moses: Ancient Egypt and Religious Change [Cairo: The American University in Cairo Press, 2014]. I hope to review all of these in due time.)

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Foundations: For Others and Their Prosperity

For Others & Their Prosperity

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There exists no simpler, shorter, or more poetic expression of nationalism than five words from the Constitution of the United States – “For Ourselves and Our Posterity.” For all the flaws of the Founding, no White Nationalist can dispute the beauty of that phrase, nor its relevance to our cause. 

Yet as the American Experiment rolls on, even the Constitution is destined to be trampled, as the United States may be the only nation in history where patriotism is defined as the willingness to replace your own citizens.

The Nature of the American Polity

Any nation, by definition, excludes. Some people belong to the political community, and some do not. All nations are reliant to some extent on ethnic kinship. Some admit it, some deny it, but all need it, as the first political communities relied upon blood ties, with extended families developing into tribes. Whether it be an empire or a city-state, any polity needs an ethnic core that can be built upon. A pure “proposition nation” doesn’t exist any more than do unicorns – and the fact that some people claim to have seen one or the other makes no difference.

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Ricardo Duchesne on Will Kymlicka: Living up to Western Ideals

Ricardo Duchesne on Will Kymlicka: Living up to Western Ideals

Kevin MacDonald

Kevin MacDonald
Kevin MacDonald

Ricardo Duchesne is well-known to TOO readers. His The Uniqueness of WesternCivilization is essential reading not only for an understanding of the deep wellsprings of Western culture, but for his attacks on the Cultural Marxists who now dominate the academic world in an effort to remake the Western world in the name of multiculturalism and displacement-level non-White immigration.

Prof. Duchesne continues his attacks on intellectually bankrupt academics with an article on Will Kymlicka appearing in the Canadian journal, The Quarterly Review (“Will Kymlicka and the disappearing Dominion“).

A theme of Prof. Duchesne’s writing on academics like Kymlicka is that they are having wonderful careers. The reward structure of the academic world favors those who are willing to plug themselves wholeheartedly into the multicultural zeitgeist. In Uniqueness he describes them as “happily ensconced within a world of like-minded academics, backed by multiple grants and prestigious titles.” Kymlicka is no exception:

He is arguably the best connected and best funded academic in Canada, regularly producing papers commissioned by government agencies and corporations, including Forum of FederationsICCSCitizenship and Immigration Canada and the Transatlantic Council on Migration. …

Kymlicka holds, currently, the Canada Research Chair in Political Philosophy at Queen’s University in Kingston. Best known for the elaboration of a liberal theory of minority rights, with particular reference to Canada, he has been tremendously effective in this endeavour. Since the mid-1980s when he was a grad student, he has received, every single year without interruption, highly lucrative grants and awards, including the Premier’s Discovery Award in 2009($250,000), the Trudeau Foundation Fellowship in 2005-2008 ($225,000), and the Killam Prize in Social Sciences in 2004 ($100,000). He has held visiting professorships and fellowships outside Canada every year since coming to Kingston in 1998. Around the world his books have been accepted as part of the official consensus on multiculturalism in Canada, translated into 32 languages. While portraying himself as an outsider fighting the dominant Eurocentric discourse, he is best viewed as Canada’s government-sanctioned ideologue of multicultural citizenship.

That last is the most outrageous part. The legions of Kymlickas who dominate the academic world routinely portray themselves as courageous, powerless outsiders fighting against an evil establishment. At the same time they hold prestigious academic chairs, are well-connected to the government, and become wealthy in the process. Similarly, US Attorney General Eric Holder described Supreme Court Justice Sonia Sotomayor’s dissent in the recent University of Michigan affirmative action case as “courageous” even though her dissent was lionized by the elite media like the New York Times and even though her opinion is entirely in line with her own ethnic interests.

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