Continuing my ramblings about motoring...

If we affirm one moment, we thus affirm not only ourselves but all existence. For nothing is self-sufficient, neither in us ourselves nor in things; and if our soul has trembled with happiness and sounded like a harp string just once, all eternity was needed to produce this one event - and in this single moment of affirmation all eternity was called good, redeemed, justified, and affirmed.

I do not know the philosophy of Friedrich Nietzsche well, and have not read a single one of his published works from cover to cover for the best part of forty years.  I do know there is a grand vision of human meaning and a narrow one of human freedom, and there is rampant purposivity as well as progressivism, and naturalism but also anti-Darwinism.  There is anti-socialism, anti-militarism, anti-democratism, anti-statism in parts.  There is much more than the vulgar moral framework of “god-killing” and “aristocratic radicalism”.  For example, there is life affirmation.  If someone asked me for an interpretation of the above quote, without telling me that it is from The Will to Power, I would say that it is about emotion in human presence and its positive perspective on the lost life that went before.  Read in that way, the first and last thoughts, especially, are possessed of the same sublimity and make the same tangential approach to Truth as any metaphysical fragment in Matthew, Mark, Luke, or John.  It is hard to believe that someone could write in that way without knowing everything.  And yet, for most thinking nationalists he might as well have never conceived of more than the “higher man” and the teleology of greatness, the life lived for glory, the life of Homo heroicas.

Here, for example, is Jonathan Bowden enunciating what amounts to the default or, a least, dominant nationalist credo:

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by Neil Vodavzny

Myths are stories and, therefore, difficult to disentangle from the impetus to story-telling. To that extent, they are products of Man’s subconscious which itself is a more primordial product of nature. The question is what do myths mean, and second, how detached is material Man from his subconscious reality?

I don’t subscribe to the view advanced by Michael O’Meara (referenced here) that myths are there purely to advance some cause. That more or less is the wrong way round. Myths have a basis in action, whether it’s hunting, gathering or war, love and death. They comprise a variety of tropes, such as the ‘trickster’ - in tribal lore the scavenger or intermediary between predator and prey. The trickster figure is found far and wide, regardless of origin. Prometheus stole fire by trickery from the gods, for which he was bound to stone. The Norse god Loki as seen in recent film adaptations of Marvel, is a pretty complicated character forever oscillating between damnation and redemption.

The second question (how detached is modern Man) segues into pop-culture! The Beatles, being so iconic, might have taken on that mantle. Lennon maybe could be likened to a carefree trickster with shades of angst, while Ringo resembles more a buffoonish entertainer? In any case, the meaning is clear enough, so, to answer the second question, it depends if you believe in myths!

One of the problems is material Man is divorced from his subconscious because he doesn’t believe. If you accept that myths contain a truth that isn’t accessible to the ‘questioning’ mind, that is itself a critique of modernity. To quote the aforementioned John Clifton (The Comics Journal #90):

“The function of art isn’t to question our knowledge, that meagre corpus of answers we’ve managed to intuit.. rather the aim of art is to challenge the questions, to quell the analytical function from swallowing everything up in indecision and rationalising..”

Clifton’s point is that a comic-book fan or artist aims to produce the definitive version of Batman or Loki. The reason is that they’re archetypal figures; Superman the sungod to the dark dionysic Batman. Marvel’s schtick is for characters to represent forces of Nature, such as the Norse thunder god.

Now, you could take that a lot further. Nature, in King Lear, acts as a metaphor for his state of mind. In Japanese film-maker extraordinaire Kurosawa’s Rashomon (1950), a bolt of lightning illuminates the archaic gate through pouring rain, stage for the epic re-telling of the forester’s story by, among others, a ghoulish medium (Kurosawa adapted the plot of King Lear in epic Ran). In The Seven Samurai, Toshiro Mifune’s hectic performance of the reluctant samurai, born of peasant farmer stock, could be said to represent the trickster. In one scene he gives an impassioned speech railing against both camps from his rough and tumble vantage point (see article here).

Do dreams and myths have a reality which is lost to modernity, and is this visible mainly in folkloric films and the superhero mythos? If so, it’s the reality of iconic forces and their corresponding folklore. We know that these forces exist, and that the storms are rising, and we choose to believe in our increasingly fake world of information-flows, genes, cyber-systems, money-markets, latter-day materialism. There seems to be two separate things going on. One is that we are accepting of ‘advances’. The other is that they are less relevant to the iconic forces we see around us, ie, we are detached from reality.

The problem (see previous article) is our creative, temporal world of artists with talent (pop-culture) is superimposed on a fake world of gadgets! ‘Temporal’ in this context means anything with a story, a rhythm, a meaning, a presence (I mean like a lot of classic comic art has presence), some creative impulse. The modern world is more and more of the present (not ‘presence’), probably for the reason there’s too much questioning and not enough simple action.

A peasant-culture is easy to identify in terms of very straightforward actions; threshing, herding, singing, dancing. These actions, as I suppose, have a certain mythic context. In a similar way, the American West with its cowboys, rustlers, lawmen and outlaws with conflicting values had a certain mythic context. That’s why what I see in folkloric fantasy has more realism than the fakery to which we are increasingly subject.

by Neil Vodavzny

Just a bit of background - perhaps as a result of experience as a comicbook fantasy writer, I’ve become convinced that mythical action is needed for reality to be ‘felt’ or meaningful. I’m actually quite serious about this. The world of action is the world of ethics. It’s the idea acting makes things more real, through cadence & song, ritual.

Action and myth
Myths provide a basis for reality because they contain action as ethical constructs. Pictorially, this could be Disney’s fairy-tale world - you have cuteness & at the same time hints of goth wickedness. It’s quite easy to extend this concept into Levi-Strauss’s structural ideas - Man the hunter, gatherer, harvester - but even without going into tribal lore, it’s apparent that a world without action is amoral.

I myself am a believer in structuralism, and it’s worth noting Levi-Strauss is dealing with myth in terms of action – predatory raptors, crows that scavenge, the prey, the harvest. You believe in myths because they seem sensible, not because of any formal proof. That’s the point - if the universe is an ethical construct predicated on action, this is why we have myths. Myths have reality because of their meaning; contrast latter-day existentialism – we live in a world which believes in ‘realism’, not sense & feeling, archetypes of heaven and earth.

This is a circular argument. Myth & action belong together because neither are capable of formal circular proof - instead they are ethical constructs. Basically, you have to believe in the presence of a moral grounding to reality, and myths are accessories to that belief.

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This little video shows Italian police removing their helmets in solidarity with what appears to be an Anonymous protest, but is wider than that.  One of the posters on the YouTube page explains:

The demonstrators are an eclectic amalgamation of Italians, from truckers to students. The origin of the protests stems from the Pitchfork Movement, which began as a group of Sicilian farmers pushing for government reforms but grew into a nationwide revolt against banks, the Italian tax collection agency Equitalia, the European Union, and the Socialist-backed minority government, which is moving to privatize higher education.

People are stirring everywhere.

True Belarusian nationalism and its history have been opaque to westerners. The process of its true nationalism becoming opaque along with its struggle for revival may be instructive - and particularly if successful, useful for purposes of WN cooperation.

Still, “Western values” may creep-in through lack of bounds South and East as well..

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I thought Nick Griffin did a good job, indeed quite a brave and provocative one, in this fifteen minute speech to a Moscow audience last week.  It isn’t often that even nationalist politicians will speak up for the disgracefully and cruelly persecuted historical revisionists such as Zundel and Mahler.  Pity he didn’t do quite so well when he was ambushed by the Jewish youth on BBC Question Time in October 2009.

Anyhow, here is Griffin’s speech in the Slavinskaja Hall, Moscow.  With him on the dais were:

... former Italian MEP Roberto Fiore, leader of Forza Nuova (seated second to Mr Griffin’s left). Also speaking are Golden Dawn MP Artemios Matthaioploulos (centre), and the Russian lawyer and long-standing nationalist and Christian rights activist Mikhail Kuznetsov (standing, with medals).

On June 28th this year the Daily Mail somewhat prematurely began the run up to the announcement of the death of Nelson Mandela.  It ran an article which began:

Mandela’s passing and the looming threat of a race war against South Africa’s whites. As a widow mourns the latest murdered Afrikaner farmer, a chilling dispatch from a nation holding its breath

● Roelof du Plessis, 46 shot on his farm outside Pretoria by gang of black intruders
● Fears rise that killings are part of a systematic bid to drive white people out of South Africa
● President Jacob Zuma known to sing ‘struggle song’ about killing white Afrikaners

The horror started just before midnight on Wednesday this week.
After listening to the latest television news about the health of Nelson Mandela, a South African family living not far from the former President’s hospital unit turned in for the night.
But Roelof and Laura du Plessis, a married couple with four children who live on a heavily fortified farm outside Pretoria, did not have a peaceful night’s rest.
In fact they were about to become the latest victims of what white pressure groups in this troubled nation say is nothing less than a savage war against them.
Hearing noises outside their home, Mr du Plessis, 46, got out of bed and ran outside.
To his horror, he found his 19-year-old son being held with a gun to his head by a gang of five armed black attackers.
Father and son were ordered to lie on the ground. The invaders did not ask for money or the keys to the expensive vehicles in the drive. They were there only to terrorise and kill.
Hearing voices outside, Laura, 44, came out of her bedroom to investigate — and her torch illuminated an awful scene as the gang pointed guns at her husband.
Her son managed to get up and sprint off into the darkness when the men were confused by the flashlight. But Du Plessis was not so lucky.
The intruders opened fire at once, shooting him six times through the throat, lungs and abdomen.
As he writhed on the ground in agony, the men ran off into the night leaving empty bullet cartridges littering the yard.
In the darkness, Laura attempted heart massage on her husband, who could still talk despite his appalling injuries, but to no avail.

I don’t know how many people like Roelof du Plessis have paid with their lives for the alleged freedom of blacks in South Africa.  The number must be getting on for four thousand, not a few of them murdered in the most gratuitously savage and hateful way.  There has never been a society in which blacks can live in the same society as whites by white behavioural standards without some radical form of social control being applied to them.  As an egalitarian experiment South Africa was meant to prove history wrong, and in the process demonstrate that white racism was always and everywhere the underlying cause of friction between the races.  The Boer Genocide in the years since stands as a terrible testimony on history’s behalf, and now, with Mandela finally gone, the world will get its answer, one way or another.

Mandela is dead.  Long live Orania.

Admirers of the ferociously correct I Bismuth can now enjoy the book-length version of his struggle for Tolerance.  The Good Anti-Racist is available on Kindle at Amazon.  The blurb explains:

Even in the twenty-first century, with the warning from history daily echoing through the world, the last few unacceptable attitudes had yet to be stamped out, a fact we find scarcely credible today. We should never forget what we owe to those who went on doing the stamping out for as long as it needed to be done.

In this newly-discovered memoir, an invaluable addition to the literature of tolerance, I Bismuth, the award-winning stamper-out, gives us an intimate and moving account of his very personal struggle to deliver his own family from the forces of evil.

The forces of evil will enjoy every word of it.