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apaosha
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PostSubject: War Thu Dec 26, 2013 8:24 am

On War


Carl von Clausewitz wrote:
2. Definition.

We shall not enter into any of the abstruse definitions of war used by publicists. We shall keep to the element of the thing itself, to a duel. War is nothing but a duel on an extensive scale. If we would conceive as a unit the countless number of duels which make up a war, we shall do so best by supposing to ourselves two wrestlers. Each strives by physical force to compel the other to submit to his will: his first object is to throw his adversary, and thus to render him incapable of further resistance.

War therefore is an act of violence to compel our opponent to fulfil our will.

Violence arms itself with the inventions of Art and Science in order to contend against violence. Self-imposed restrictions, almost imperceptible and hardly worth mentioning, termed usages of International Law, accompany it without essentially impairing its power. Violence, that is to say physical force (for there is no moral force without the conception of states and law), is therefore the means; the compulsory submission of the enemy to our will is the ultimate object. In order to attain this object fully, the enemy must be disarmed; and this is, correctly speaking, the real aim of hostilities in theory. It takes the place of the final object, and puts it aside in a manner as something not properly belonging to war.

Carl von Clausewitz wrote:
4.—The aim is to disarm the enemy.

We have already said that the aim of the action in war is to disarm the enemy, and we shall now show that this in theoretical conception at least is necessary.

If our opponent is to be made to comply with our will, we must place him in a situation which is more oppressive to him than the sacrifice which we demand; but the disadvantages of this position must naturally not be of a transitory nature, at least in appearance, otherwise the enemy, instead of yielding, will hold out, in the prospect of a change for the better. Every change in this position which is produced by a continuation of the war, should therefore be a change for the worse, at least, in idea. The worst position in which a belligerent can be placed is that of being completely disarmed. If, therefore, the enemy is to be reduced to submission by an act of war, he must either be positively disarmed or placed in such a position that he is threatened with it according to probability. From this it follows that the disarming or overthrow of the enemy, whichever we call it, must always be the aim of warfare. Now war is always the shock of two hostile bodies in collision, not the action of a living power upon an inanimate mass, because an absolute state of endurance would not be making war; therefore what we have just said as to the aim of action in war applies to both parties. Here then is another case of reciprocal action. As long as the enemy is not defeated, I have to apprehend that he may defeat me, then I shall be no longer my own master, but he will dictate the law to me as I did to him. This is the second reciprocal action and leads to a second extreme (second reciprocal action).

Carl von Clausewitz wrote:
24.—War is a mere continuation of policy by other means.

We see, therefore, that war is not merely a political act, but also a real political instrument, a continuation of political commerce, a carrying out of the same by other means. All beyond this which is strictly peculiar to war relates merely to the peculiar nature of the means which it uses. That the tendencies and views of policy shall not be incompatible with these means, the art of war in general and the commander in each particular case may demand, and this claim is truly not a trifling one. But however powerfully this may react on political views in particular cases, still it must always be regarded as only a modification of them; for the political view is the object, war is the means, and the means must always include the object in our conception.

Consider how the following has been also applied to memetic warfare:

Carl von Clausewitz wrote:
Ends and Means in War
HAVING in the foregoing chapter ascertained the complicated and variable nature of war, we shall now occupy ourselves in examining into the influence which this nature has upon the end and means in war.

If we ask first of all for the aim upon which the whole war is to be directed, in order that it may be the right means for the attainment of the political object, we shall find that it is just as variable as are the political object and the particular circumstances of the war.

If, in the next place, we keep once more to the pure conception of war, then we must say that its political object properly lies out of its province, for if war is an act of violence to compel the enemy to fulfil our will, then in every case all depends on our overthrowing the enemy, that is, disarming him, and on that alone. This object, developed from abstract conceptions, but which is also the one aimed at in a great many cases in reality, we shall, in the first place, examine in this reality.

In connection with the plan of a campaign we shall hereafter examine more closely into the meaning of disarming a nation, but here we must at once draw a distinction between three things, which as three general objects comprise everything else within them. They are the military power, the country, and the will of the enemy.

The military power must be destroyed, that is, reduced to such a state as not to be able to prosecute the war. This is the sense in which we wish to be understood hereafter, whenever we use the expression "destruction of the enemy's military power."

The country must be conquered, for out of the country a new military force may be formed.

But if even both these things are done, still the war, that is, the hostile feeling and action of hostile agencies, cannot be considered as at an end as long as the will of the enemy is not subdued also; that is, its Government and its allies forced into signing a peace, or the people into submission; for whilst we are in full occupation of the country the war may break out afresh, either in the interior or through assistance given by allies. No doubt this may also take place after a peace, but that shows nothing more than that every war does not carry in itself the elements for a complete decision and final settlement.

But even if this is the case, still with the conclusion of peace a number of sparks are always extinguished, which would have smouldered on quietly, and the excitement of the passions abates, because all those whose minds are disposed to peace, of which in all nations and under all circumstances, there is always a great number, turn themselves away completely from the road to resistance. Whatever may take place subsequently, we must always look upon the object as attained, and the business of war as ended, by a peace.

As protection of the country is that one of these objects to which the military force is destined, therefore the natural order is that first of all this force should be destroyed; then the country subdued; and through the effect of these two results, as well as the position we then hold, the enemy should be forced to make peace. Generally the destruction of the enemy's force is done by degrees, and in just the same measure the conquest of the country follows immediately. The two likewise usually react upon each other, because the loss of provinces occasions a diminution of military force. But this order is by no means necessary, and on that account it also does not always take place. The enemy's army, before it is sensibly weakened, may retreat to the opposite side of the country, or even quite out of the country. In this case, therefore, the greater part or the whole of the country is conquered.

But this object of war in the abstract, this final means of attaining the political object in which all others are combined, the disarming the enemy, is by no means general in reality, is not a condition necessary to peace, and therefore can in no wise be set up in theory as a law. There are innumerable instances of treaties in which peace has been settled before either party could be looked upon as disarmed; indeed, even before the balance had undergone any sensible alteration. Nay, further, if we look at the case in the concrete, then we must say that in a whole class of cases the idea of a complete defeat of the enemy would be a mere imaginative flight, especially if the enemy is considerably superior.

The following is almost a description of self-overcoming, self mastery, the power of the Will. The mind is a tyranny over the body.

Carl von Clausewitz wrote:
As long as his men full of good courage fight with zeal and spirit, it is seldom necessary for the Chief to show great energy of purpose in the pursuit of his object. But as soon as difficulties arise--and that must always happen when great results are at stake--then things no longer move on of themselves like a well-oiled machine, the machine itself then begins to offer resistance, and to overcome this the Commander must have a great force of will. By this resistance we must not exactly suppose disobedience and murmurs, although these are frequent enough with particular individuals; it is the whole feeling of the dissolution of all physical and moral power, it is the heartrending sight of the bloody sacrifice which the Commander has to contend with in himself, and then in all others who directly or indirectly transfer to him their impressions, feelings, anxieties, and desires. As the forces in one individual after another become prostrated, and can no longer be excited and supported by an effort of his own will, the whole inertia of the mass gradually rests its weight on the Will of the Commander: by the spark in his breast, by the light of his spirit, the spark of purpose, the light of hope, must be kindled afresh in others: in so far only as he is equal to this, he stands above the masses and continues to be their master; whenever that influence ceases, and his own spirit is no longer strong enough to revive the spirit of all others, the masses drawing him down with them sink into the lower region of animal nature, which shrinks from danger and knows not shame. These are the weights which the courage and intelligent faculties of the military Commander have to overcome if he is to make his name illustrious. They increase with the masses, and therefore, if the forces in question are to continue equal to the burden, they must rise in proportion to the height of the station.


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PostSubject: Re: War Thu Dec 26, 2013 8:56 am

Friedrich Nietzsche wrote:
Of War and Warriors

We do not want to be spared by our best enemies, nor by those whom we love from the very heart. So let me tell you truth.

My brother in war! I love you from the very heart, I am and always have been of your kind, And I am also your best enemy. So let me tell you the truth!

I know the hatred and envy of your hearts. You are not great enough not to know hatred and envy. So be great enough not to be ashamed of them!

And if you cannot be saints of knowledge at least be its warriors. They are the conquerors and forerunners of such sainthood.

I see many soldiers: if only I could see many warriors! What they wear is called uniform: may what they conseal with it not be uniform too!

You should be such men as are always looking for an enemy - for your enemy. And with some of you there is hate at first sight.

You should seek your enemy, you should wage your war - a war for your opinions. And if your opinion is defeated, your honesty should still cry triumph over that!

You should love peace as a means to new wars. And the short peace more than the long.

I do not exhort you to work but to battle. I do not exhort you to peace but to victory. May your work be a battle, may your peace be a victory!

One can be silent and sit still only when one has arrow and bow: otherwise one babbles and quarrels. May your peace be a victory!

You say it is the good cause that hallows even war? I tell you: it is the good war that hallows every cause.

War and courage have done more great things than charity. Not your pity but your bravery has saved the unfortunate up to now.

"What is good?" you ask. To be brave is good. Let the little girls say: "To be good is to be what is pretty and at the same time touching."

They call you heartless: but your heart is true, and I love the modesty of your kind-heartedness. You feel ashamed of your flow, while others feel ashamed of their ebb.

Are you ugly? Very well my brothers! Talke the sublime about you, the mantle of the ugly!

And when your soul grows great it grows arrogant, and there is wickedness in your sublimity. I know you.

In wickedness, the arrogant and the weak man meet, but they misunderstand one another. I know you.

You may have enemies whom you hate, but not enemies whom you despise. You must be proud of your enemy: then the success of your enemy will be your success too.

To rebel - that shows nobility in a slave. Let your nobility show itself in obeying! Let even your commanding be an obeying!

To a good warrior "thou shalt" sounds more agreeable than "I will". And everything that is dear to you, you should first have commanded to you.

Let your love towards life be love towards your highest hope: and let your highest hope be the highest idea of life!

But you should let me commend to you your highest idea - and it is: Man is something that should be overcome.

Thus live your life of obedience and war! What warrior wants to be spared?

I do not spare you, I love you from the very heart, my brothers in war!

Thus Spoke Zarathustra.

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PostSubject: Re: War Fri Dec 27, 2013 10:38 am

Life, living, is a state of constant war...agon.
We are constantly engaged in attrition warfare against time, viruses, bacteria, atmospheric conditions.
We feel comfortable, at ease, when the energies at our disposal, our strength, our fitness suffices to self-maintain, hold ground, and when they exceed this need allowing us to grow, to improve.

If these energies wane we feel ill at ease, dis-eased.
If this persists our holding-ground, fails, and he begin to deteriorate.

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PostSubject: Re: War Mon Dec 30, 2013 6:57 am

Continuing with some more Clausewitz.


Carl von Clausewitz wrote:
Besides these two means there are three other peculiar ways of directly increasing the waste of the enemy's force. The first is invasion, that is the occupation of the enemy's territory, not with a view to keeping it, but in order to levy contributions there, or to devastate it. The immediate object is here neither the conquest of the enemy's territory nor the defeat of his armed force, but merely to do him damage in a general way. The second way is to select for the object of our enterprises those points at which we can do the enemy most harm. Nothing is easier to conceive than two different directions in which our force may be employed, the first of which is to be preferred if our object is to defeat the enemy's army, while the other is more advantageous if the defeat of the enemy is out of the question. According to the usual mode of speaking we should say that the first is more military, the other more political. But if we take our view from the highest point, both are equally military, and neither the one nor the other can be eligible unless it suits the circumstances of the case. The third, by far the most important, from the great number of cases which it embraces, is the wearying out the enemy. We choose this expression not only to explain our meaning in few words but because it represents the thing exactly, and is not so figurative as may at first appear. The idea of wearying out in a struggle amounts in reality to a gradual exhaustion of the physical powers and of the will produced through the long continuance of exertion.

Now if we want to overcome the enemy by the duration of the contest we must content ourselves with as small objects as possible, for it is in the nature of the thing that a great end requires a greater expenditure of force than a small one; but the smallest object that we can propose to ourselves is simple passive resistance, that is a combat without any positive view. In this way, therefore, our means attain their greatest relative value, and therefore the result is best secured. How far now can this negative mode of proceeding be carried? Plainly not to absolute passivity, for mere endurance would not be fighting: and the defensive is an activity by which so much of the enemy's power must be destroyed, that he must give up his object. That alone is what we aim at in each single act, and therein consists the negative nature of our object.

No doubt this negative object in its single act is not so effective as the positive object in the same direction would be, supposing it successful; but there is this difference in its favour, that it succeeds more easily than the positive, and therefore it holds out greater certainty of success; what is wanting in the efficacy of its single act, must be gained through time, that is, through the duration of the contest, and therefore this negative intention, which constitutes the principle of the pure defensive, is also the natural means of overcoming the enemy by the duration of the combat, that is of wearing him out.

Here lies the origin of that difference of Offensive and Defensive, the influence of which prevails over the whole province of war. We cannot at present pursue this subject further than to observe that from this negative intention are to be deduced all the advantages and all the stronger forms of combat which are on the side of the Defensive, and in which that philosophical-dynamic law which exists between the greatness and the certainty of success is realised. We shall resume the consideration of all this hereafter.

If then the negative purpose, that is the concentration of all the means into a state of pure resistance, affords a superiority in the contest, and if this advantage is sufficient to balance whatever superiority in numbers the adversary may have, then the mere duration of the contest will suffice gradually to bring the loss of force on the part of the adversary to a point at which the political object can no longer be an equivalent, a point at which, therefore, he must give up the contest. We see then that this class of means, the wearying out of the enemy, includes the great number of cases in which the weaker resists the stronger.

Frederick the Great during the Seven Years' War was never strong enough to overthrow the Austrian monarchy; and if he had tried to do so after the fashion of Charles the Twelfth, he would inevitably have had to succumb himself. But after his skilful application of the system of husbanding his resources had shown the powers allied against him, through a seven years' war, that the actual expenditure of strength far exceeded what they had at first anticipated, they made peace.

This could also be extended into the conflict between quantity and quality. Individually, the average moron is inoffensive and untheatening. But as a mob becomes a greater super organism capable of defeating, shouting down and swarming over the greatest of individuals.

In the arena of ideas we see this commonly that fools and weaklings will band together in mutually-reassuring self-interest in order to vanquish some manner of ideological threat against which alone they would succumb.

One should be wary of being worn out by the mob.

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PostSubject: Re: War Wed Jan 01, 2014 11:39 am

The Metaphysics of War

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: War Wed Jan 01, 2014 11:58 am

Machiavelli: The Seven Books on the Art of War

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"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: War Wed Jan 01, 2014 12:01 pm

Frontinus: Strategemata

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"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

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PostSubject: Re: War Wed Jan 01, 2014 12:13 pm

War Protocols

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PostSubject: Re: War Tue May 20, 2014 9:27 am

Nietzsche wrote:
"War is another thing. I am warlike by nature. To attack is part of my instincts. To be able to be an enemy, to be an enemy — perhaps that presupposes a strong nature. It needs resistance, therefore it seeks resistance: the aggressive pathos belongs just as necessarily to strength as the feelings of vengefulness and pitifulness belong to weakness. Woman, for instance is vengeful: this is a product of her weakness, as is her susceptibility to others’ distress. — The strength of the attacker has a sort of gauge in the amount of resistance he requires; every increase reveals itself in the seeking out of a powerful opponent — or problem: for a philosopher who is warlike challenges even problems to a duel. The task is not to become master over opposition in general, but over those against whom one must pit one’s entire strength, flexibility, military mastery — over opponents who are our equals...Equality before the enemy — first prerequisite for an honest duel. Where one despises, one can not wage war; where one commands, where one sees something beneath oneself, one has no war to wage. — My practice of war is comprised of four propositions.

Firstly: I only attack causes that are victorious — in some cases I wait until they are victorious. Secondly: I only attack causes where I would find no allies, where I stand alone — where I compromise myself alone...I have never taken a single step publicly that did not compromise me: that is my criterion for correct action. Thirdly I never attack persons — I only employ the person as a strong magnifying glass with which one can make visible a general but creeping and hardly graspable state of distress. Thus I attacked David Strauss, more precisely the success of a decrepit book by the German “culture” — I caught this culture red-handed thereby...Thus I attacked Wagner, more precisely the falsehood, the mongrel instincts of our “culture,” which mistakes the artful for the plentiful, the late for the great.

Fourthly: I only attack things from which all personal difference is excluded, in which any background of bad experiences is absent. On the contrary, attacking is to me a proof of goodwill, in certain circumstances, of gratitude. I honor a thing, I treat it with distinction by connecting my name with that of a cause, a person: for or against — it is all the same to me. If I wage war against Christianity, it suits me to do so, for I have never experienced any calamities and difficulties from that quarter — the most earnest Christians have always been friendly to me. I myself, an adversary of Christianity de rigueur, am far from holding a grudge against the individual for that which is the fate of millennia. — [EH, 7]

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"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

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PostSubject: Re: War Sat Jun 21, 2014 10:02 am

Evola wrote:
"While, in the cycle of the first caste, war was justified by spiritual motives, and showed clearly its value as a path to supernatural accomplishment and the attainmeny of immortality by the hero (this being the motive of the 'holy war'), in the cycle of the warrior aristocracies they fought for the honour and power of some particular prince, to whom they showed a loyalty which was willingly associated with the pleasure of war for war's sake. With the passage of power into the hands of the bourgeoisie, there was a deep transformation; at this point, the concept of the nation materializes and democratises itself, and an anti-aristocratic and naturalistic conception of the homeland is formed, so that the warrior is replaced by the soldier-citizen, who fights simply for the defence or the conquest of land; wars, however, generally remain slyly driven by supremacist motives or tendencies originating within the economic and industrial order. Finally, the last stage, in which leadership passes into the hands of the slaves, has already been able to realise - In Bolshevism..." [Metaphysics of War]

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"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: War Sat Jun 21, 2014 10:02 am

Evola wrote:
"A special sacred college in Rome, the Feciales, presided over a quite definite system of rites, which provided the mystical counterpart to every war, from its declaration to its termination. More generally, it is certain that one of the principles of the military art of the Romans required them not to allow themselves to be compelled to engage in battle before certain mystical signs had defined, so to speak, its 'moment'. ...most people of today would naturally be inclined to see in this an extrinsic, superstitious superstructure. The most benevolent may see in it an eccentric fatalism, but it is neither of these. The essence of the augural art practiced by the Roman patriciate, like similar disciplines,... which can easily be found in the cycle of the greater Indo-European civilizations, was not the discovery of 'fates' to be followed with superstitious passivity: rather, it was the knowledge of points of juncture with invisible influences, by grafting onto which the forces of men could be developed, multiplied, and led to act on a higher plane, in addition to the normal plane, thus - when the harmony was perfect - bringing about the removal of every obstacle and every resistance within an event-complex which was material and spiritual at the same time. In the light of this knowledge, it cannot be doubted that Roman values, the Roman 'ascesis of power', necessarily possessed a spiritual and sacred aspect, and that they were regarded not only as a means to miliatry and temporal greatness, but also as a means of contact and connection with supernal forces." [MW]

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: War Sat Jun 21, 2014 10:04 am

Evola wrote:
""...one of the origins of the imperial apotheosis, that is to say, of the feeling that an immortal 'numen' was concealed in the emperor, is undoubtedly the experience of the warrior: the imperator was originally the military leader, acclaimed on the battlefield in the moment of victory: in this moment, he seemed transfigured by a force from above, fearful and wonderful, which imposed precisely the feeling of the numen.
... the one who experiences heroism spiritually is pervaded with a metaphysical tension, an impetus, whose object is 'infinite', and which, therefore, will carry him perpetually forward, beyond the capacity of one who fights from necessity, fights as a trade, or is spurred by natural instincts or external suggestion." [MW]

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: War Sat Jun 21, 2014 10:06 am

Evola wrote:
""However, along with this, the motif of the 'inner war', to be fought at the same moment, is outlined: "Knowing what is beyond reason, steadying the mind by your will, kill the lust-shaped foe, difficult to overcome" (Bhagavad Gita, III, 43). ...
The internal enemy, which is passion, the animal thirst for life, is thus the counterpart of the external enemy. This is how the right orientation is defined: "Devoting all acts to Me with your mind absorbed in the supreme spirit, free from desire and selfishness, fight without faltering" (Bhagavad Gita, III, 30).

This demand, for a lucid, supra-conscious heroism, rising above the passions, is important, as is this excerpt, which brings out the character of purity and absoluteness which action should have so as to be considered "sacred war": "Making equal pleasure and pain, profit and loss, victory and defeat, fight for the sake of fighting, in this way you will incur no sin" (Bhagavad Gita, II, 38).

We find therefore that the only fault or sin is the state of an incomplete will, of an action, which, inwardly, is still far from the height with respect to which one's own life maters as little as those of others and no human measure has value any longer." [MW]

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: War Sat Jun 21, 2014 10:07 am

Evola wrote:
"...spirit, in its absoluteness and transcendence, can only appear as a destructive force towards everything which is limited and incapable of overcoming its own finitude." [MW]

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"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

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PostSubject: Re: War Sat Jun 21, 2014 10:09 am

Evola wrote:
""...what matters is not merely the general capacity to throw oneself into combat and to sacrifice oneself, but also the precise spirit according to which such an event is experienced.
...in which inner nobleness is always measured by the fact of resisting, of accomplishing, in spite of all, what must be accomplished in the fact of not doubting, nor hesitating, in the fact of a fidelity stronger than life or death." [MW]

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"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: War Sat Jun 21, 2014 10:11 am

Evola wrote:
"For the strong man inaction is torture.

A Fascist system of ethics, if thought through thoroughly, cannot but be directed along those lines. 'Scorn for the easy life' is the starting point." [MW]

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"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: War Sat Jun 21, 2014 10:18 am

Evola wrote:
"...the highest instrument of inner awakening of race is combat, and war is its highest expression." [MW]


Evola wrote:
"We can speak, in this respect, of a sort of germ, or primary nucleus, created initially or reawakened by racial policy, which brings out racial values in the consciousness of a people; a germ or nucleus which will bear fruit by giving the war a value, while conversely the experience of war, and the instincts and currents of deep forces which emerge through such an experience, give the racial sense a right, fecund direction." [MW]


Evola wrote:
"...a freeing upwards from the confines of individuality and the assumption of the bursting upwards of the deeper side of one's own being as the instrument of a sort of active ecstasy, implying not the deepening but the transfiguration of personality, and, with it, of all lucid vision, precise action, command and domination. Such moments, such culminations of heroic experience, not only do not exclude, but actually demand all the aspects of war that have an 'elemental', destructive, we could almost say telluric, character... the assumptions of such heroic experience seem to possess an almost magical effectiveness: they are inner triumphs which can determine even material victory and are a sort of evocation of divine forces intimately tied to 'tradition' and the 'race of the spirit' of a given stock. That is why, in the ritual of the triumph in Rome, the victorious leader bore the insignia of the Capitoline divinity." [MW]


Evola wrote:
"The Roman conception does not know this distortion. Inwardly, as outwardly, war cannot be the last word; it is rather the means to conquest of a power as calm as it is perfect and intangible. Beyond the mysticism of war, in the higher Aryan conception as well as in the Roman one, is the mysticism of victory. ...In the Roman ceremony of the triumph... the personality of the victor was in the closest relation with Jupiter, the Aryan god of cosmic order and law. The authentic idea of Pax Romana (The Roman Peace) had distinctly 'Olympian' characteristics... It is not the cessation of the spiritual tension of war, but its fecund and luminous culmination - as such, it represents the overcoming of war as an end-in-itself and obscurely tragic vision. These are the fundamental characteristic elements of the highest Aryan conception of combat." [MW]


Evola wrote:
"The fundamental idea was that there was an effective correspondence between the physical and the metaphysical, between the visible and the invisible; a correspondence whereby the works of the spirit manifested supra-individual features and were expressed through real operations and facts. From this presupposition, a spiritual realization was pre-ordained as the secret spirit of certain warlike enterprises of which concrete victory would be the crown. Accordingly, the material, military dimension of victory was regarded as the correlative of a spiritual fact, which brought the victory about in accordance with the necessary relationship between the interior and exterior worlds. Victory, then, appears as the outward and visible sign of a consecration and a mystical rebirth achieved at the same point. The Furies and death, whom the warrior has faced materially on the battlefield, contested in him also interiorly and spiritually in the form of a threatening eruption of the primordial forces of his being. As he triumphs over these victory is his. It becomes clear why, in the traditional world, victory assumed a sacred meaning. Thus, the chieftain, acclaimed on the battlefield, provided a living experience of the presence of a mystical power which transfigured him. ...The Aryo-Iranian tradition already knew, in fact, glory - hvareno - understood as celestial fire, a glory which comes down on kings and chiefs, renders them immortal and in victory testifies for them. And, in classical Antiquity, the radiating royal crown symboled glory precisely as solar and celestial fire." [MW]

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"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: War Sat Jun 21, 2014 10:30 am

Evola wrote:
"...often, modern man has lost both the steadiness of instinct of the 'races of nature' and the superiority and metaphysical tension of the 'super-race'.

Not to have merely pure blood, but to have - symbolically - 'divine' blood, instead defined the superior caste or race with respect to the plebian one, or to what we have called the 'race of nature'. Hence the fact that, in the ancient Indo-Germanic civilizations of the East, the community or the spiritual race of the arya identified itself with that of the dvija, the 'twice-born' or 'reborn': this was a reference to a supernatural element pertaining to it, to latent gifts of 'race' in a superior sense, which a special ritual, compared to a second birth or to regenerating, had to progressively confirm for the individual.

War, experienced, determines a first selection; it separates the strong from the weak, the heroes from the cowards. Some fall, others assert themselves. But this is not enough. Various ways of being heroes, various meanings, can arise in heroic experience. From each race, a different, specific reaction must be expected." [MW]

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"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: War Sat Jun 21, 2014 10:34 am

Evola wrote:
"...Arjuna is led to experience the manifestation of the divine as a power which sweeps the one who experiences it away into irresistible absoluteness. Compared to this force any conditioned form of existence appears as a mere negation. When this negation is itself continuously and actively negated, that is, when every limited form of existence is overwhelmed or destroyed in combat, this force becomes terrifyingly evident. It is in these terms that the energy suitable to provoke the heroic transformation of the individual can be properly defined. To the extent that he is able to act in the purity and absoluteness... the warrior breaks the chains of the human, evokes the divine as metaphysical force of destruction of the finite, and attracts this force effectively into himself, finding in it his illumination and liberation.

..."Life - like a bow; the mind - like the arrow; the target to pierce - the supreme spirit; to join mind to spirit as the shot arrow hits its target."" [MW]

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"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: War Sat Jun 21, 2014 1:22 pm

Evola wrote:
"The transformation of the sense of the word 'devotio' must be noticed. While it applied originally to this order of ideas, that is, to a heroic, sacrificial and evocative action, in the later Empire it came to mean simply the fidelity of the citizen and his scrupulosity in payment to the State treasury (devotio rei annonariae).

As Bouche-Leclercq puts it, in the end, "after Caesar was replaced by the Christian God, devotio means simply religiosity, the faith ready crifices, and then, in a further degeneration of the expression, devotion in the common sense of the word, that is, constant concern for salvation, affirmed in a meticulous and tremelous practice of the cult". Leaving this aside in the ancient Roman devotio we find,... very precise signs of a mysticism aware of heroism and of sacrifice, binding the feeling of a super-natural and super-human reality tightly to the will to struggle with dedication in the name of one's own Chieftain, one's own State and one's own race. ...Let us only recall here that in the ceremony of the triumph the victorious dux displayed in Rome the insignia of the Olympian god to indicate the real force within him which had brought about his victory; let us recall also that beyond the mortal Caesar Romanity worshipped Caesar as 'perennial victor', that is, as a sort of supra-personal force of Roman destiny.

In ancient Rome devotio die not mean 'devotion' in the modern sense of the meticulous and over-scrupulous practice of a religious cult. It was, rather, a warlike ritual action in which the sacrifice of oneself and one's own life was dedicated consciously  to 'lower' powers, whose unleashing was to contribute to ringing victory, on the one hand, by endowing one with irresistible strength and, on the other hand, by causing panic to the enemy. It was a rite established formally by the Roman State as a supernatural addition to arms in desperate cases, when it was believed that the enemy could hardly be defeated by normal forces." [MW]

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PostSubject: Re: War Sat Jun 21, 2014 1:23 pm

Evola wrote:
"They now want, for the third time this century, to lead humanity to war in the name of 'the war against war'. This requires men to fight at the same time that war as such is criticized. It demands heroes while proclaiming pacifism as the highest ideal. It demands warriors while it has made 'warrior' a synonyker and criminal, since it has reduced the moral basis of 'the just war' to that of a large-scale police operation, and it has reduced the meaning of the spirit of combat to that of having to defend oneself as a last resort.
...the bourgeoise ideal, the carefully maintained 'security' of existence which abhors risk, which promises that the maximum comfort of the human animal shall be easily accessible to all.
...Some will try to make others go and fight instead of them, offering as inducements beautiful words about humanitarianism, glory and patriotism. Apart from this the only thing a man in such a world will fight for is his own skin. His skin in Curzio Malaparte's sense as here: "Certainly, only the skin is undeniable and tangible. One no longer fights for honour, for freedom, for justice. One fights for this disgusting skin. You cannot even imagine what man is capable of, of what heroisms and infamies, to save his skin." If one wants a profession of faith from the democratic world beyond all its pretences, it is contained in these words. They express the only credo, leaving aside mere verbiage and lies, with which it can spiritually equip its army." [MW]

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PostSubject: Re: War Sat Jun 21, 2014 1:56 pm

War = memetic agon, to struggle to resist.

Agon = organism (genes) The organism grows and reproduces (fertilizes).
War = SuperOrganism (memes) The superorganinm expands and cultivates (spreads its idea(l)s)

Agon = begins as a defensive necessity of self-maintenance. This necessity is constant, never-ending, and is interpreted sensually as need/suffering, pleasure being a sudden or substantial decrease in this need/suffering.
The object/objective is the focus of the Will upon a source of gratifying need.  
Only after self-preservation has been ensured, in the immediate, does it grow and reproduce with the excess - it overflows.
If no excess energies are available or accessible it withers, atrophies, declines.

As an organism and super-organism grows/expands the energies required to self-preserve increase proportionally.


--------------------------------------------------------------------------------->
Linear time towards entropy, chaos, increasing randomness.

Need the organizing emergent unity's sensation of this Fluidity upon its ordering - this is its Becoming
Ordering/environment (entropy, increasing randomness).

--------------Pleasure>-----------------Need------------------>Suffering/Pain
<---------------AGON------------------------------------------

The mind being able to project itself beyond the immediate can be attracted to potential gratification or order which is desired, promised gratification inspires with its symmetry.

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PostSubject: Re: War Sat Jun 21, 2014 2:12 pm

Yes....pleasure is the sensation of excess within a world of austerity.
Order towards Entropy

The organism feels overflowing, powerful, virile, when its energies exceed its needs.
All that promises or represents this state of excess is experiences vicariously, in art.

In sex it is the moment of releasing excess, stored, energies, which is experiences as ecstasy, a sudden relief.

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PostSubject: Re: War Sat Jun 21, 2014 2:55 pm

Decadence = pleasure unearned, or earned with ease.
Usually due to an external intervention, an other Will's support.
Ennui, cynicism, accompanies it, because the mind cannot appreciate what it takes to enjoy the outcome - what it takes to make the pleasure possible in an environment which evolved it as a method.

Take obesity in a world of artificial superfluous nutrients,a s an example
Take the loss of sexual satisfaction in an oversexed, love for all, world.

Like a spoiled child who inherited the father's wealth and squanders it away, on nonsense, on hedonistic, materialistic nothings.
The end becomes the sensation with no appreciation of past, and no regard fro the future (posterity).
A psychology entombed in decadence - decay.
A walking cadaver, rotting.  

Actions with no results, no value.
Value being measured using time.
Superior quality = what resists entropy, what has longevity, what rises the one gifted in its potential endurance.
The which is timeless, being the absolute form of it - Being.  

Self valuing...

1- How one identifies self
One can identify with an abstraction (God, Nation, Idea, Humanity), the memetic Self, and value that Self, while devaluing one's own self, the biological genetic self.
2- Know Thyself, means to self-discover....by exploring one's past.

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PostSubject: Re: War Sun Jun 29, 2014 8:40 pm

FC wrote:
The problem is enormous. The ancient will to combat thrived in a world that had no limits, that wasn't 'discovered' and closed-off from itself.

"The World" should be endless, a realm of expanse, a real to expand until one meets ones ultimate value in death. Now, it is a small pot with goldfish.

1. The world is dynamic, and so nothing is really known until one really encounters it. What looks already discovered is always changing the nearer or farther we move towards or away from it;

"Now, we all live, comparatively speaking, in far too great security for us to ever acquire a sound knowledge of man: one person studies him from a desire to do so, another from boredom, a third from habit: it is never a case of: 'study or perish!'. As long as truths do not cut into our flesh with knives, we retain a secret contempt for them: they still appear to us too much like 'winged dreams', as though we were free to have them or not have them - as though there were something in them which stood at our discretion, as though we could awaken from these truths of ours!" [N., Daybreak, 460]

2. There's that Zarathustra saying, in times of peace, the war-like man attacks himself. When there's nothing left, no worthy enemy, then you become your own. There's always self-loathing, feeding on yourself...

3. If we were to talk of more danger, the Twilight of the Gods has been surpassed by the Twilight of Man...

I've quoted this elsewhere;

Satyr wrote:
"What is happening today in the west is a type of extinction.
Human diversity may be incorporated within uniformity, but this does not mean that the distinctive characteristics of each breed of man do not suffer the natural consequences of attenuation.
The European man is slowly being taken out of the scene.
Along with him he takes the ingredients that made civilization, as we know it, possible." [Manifesto]

Satyr wrote:
"A modern disconnect, a sense of disillusionment, a disrespect for all and everything, including of one’s own self, a loss of dignity, a decline towards feminine earthiness, with promiscuity and animalistic instincts unleashed upon the world, all revealed; a shallow and empty spirituality finding enlightenment in self-hating depravity and superficial idolatry.
The deterioration of the masculine spirit is accompanied with the slow extinction of the pater, the father figure, the connector to one’s entire family legacy and to the spiritual realm which seeks to break free from its earthly bonds.
The masculine spirit strives to rise above, to overcome, to fly upwards towards a projected divinity, an ideal, and its loss constitutes a decline towards the soil, the instinctive the hedonistic, emotional, irrational, and materialistic, the feminine." [ib.]

Satyr wrote:
"Man, alone, is responsible for the condition of his species, since women will go along with any moral or spiritual decision that dominates the minds of men.
Because of this he becomes the creator of his own demise.
Feminization is, paradoxically, of a masculine design.
Nihilism is a male issue.
Extinction is a male challenge.
Is the male type a primitive expression of the human condition destined to be lost or marginalized?
That remains to be seen.
One thing is for certain, where masculinity is extinguished so is the spark of individuality, creativity, personality and un-harnessed curiosity." [Feminization]

Valuing itself is a masculine-enterprise, and with the dwindling of the masculine or thymotic spark, then it is a situation of being a-political, and to the greeks, being a-political was invisible, and being invisible was good as being dead.
So Humanarchy will have a problem if it has no thymotic agenda.

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PostSubject: Re: War Sun Jun 29, 2014 8:43 pm

FC wrote:
We should thank at least Islam for being such a persistent enemy to the west, but we should try to utterly crush it, just for the sake of having something lower to destroy.


To destroy the Influence...

Quote :
"...they must have opponents, strong opponents, if they are to become strong. -
Thus we immoralists require the power of morality: our drive of self-preservation wants our opponents to retain their strength - it only wants to become master over them." [N., WTP, 361]

Quote :
"...he deemed it impossible to end this contradiction by destroying the one and completely unleashing the other power; then, the only thing remaining to him is to make such a large edifice of culture out of himself that both powers can live there, even if at different ends of it; between them are sheltered conciliatory central powers, with the dominating strength to settle, if need be, any quarrels that break out. Such a cultural edifice in the single individual will have the greatest similarity to the cultural architecture of whole eras and, by analogy, provide continuous instruction about them. For wherever the great architecture of culture developed, it was its task to force opposing forces into harmony through an overwhelming aggregation of the remaining, less incompatible powers, yet without suppressing or shackling them." [N., HATH, 276]

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PostSubject: Re: War Sun Jun 29, 2014 8:44 pm

FC wrote:
In doing so we would be taught the martial values again, as Islam will surely be a formidable opponent which, in its primitiveness, its conception of paradise and martyrdom, is connected to a form of warrior mentality, as Mohammed represents for them what Caesar once represented for Rome.

What bliss it would bring, to be on the warpath to crush an entire religion.


Sloterdijk, like the other author mentioned in the Under-world thread, sees Islam as a strain of communism:

Sloterdijk wrote:
"What qualifies political Islam as a potential successor to communism are three advantages, which can be analogously identified with historical communism. The first is the fact that an inspiring mission dynamic is inherent to Islamism, a dynamic that predisposes it to become a quickly swelling collective of new converts, that is, a "movement" in the narrow sense of the term. It is not only the case that it quasi-universally addresses "all" without discriminating on the basis of nations and social classes. It attracts especially the disadvantaged, undecided, and outraged (insofar as they are not female, and sometimes even those). It does so by presenting itself as the advocate of the spiritually and materially neglected poor and by gaining sympathies as the heart in a heartless world. The low preconditions of admission play an important part here. As soon as a person has been admitted to the ranks of believers, he is immediately usable for the purpose of the fighting community— in some cases to be immediately used as a martyr. By plunging into a vibrant community, newcomers are often given for the first time the feeling of having found a home and of not playing an equal and detached spectator but a particular role in the dramas of the world.

The second attraction of political Islam emanates from the fact that it— in a way only preceded by communism—is capable of offering its followers a clear, aggressive, and grandiosely theatrical "worldview" that rests on a clear differentiation of friend and enemy, an unmistakable mission to win, and an exhilaratingly Utopian final vision: the reconstitution of the global emirate, which is supposed to provide a shelter for the Islamic millennium, stretched out from Andalusia to the far East. With it the figure of the class enemy is replaced with that of the enemy of the faith, and class struggle is replaced by holy war—while keeping the dualistic schema of a war of principles, it demands a necessarily long war rich in casualties. As usual, in its last battle the party of the good is destined to win.

It can easily be seen that when it is used for political purposes, so-called fundamentalism is less of a matter of faith than an appeal to act or, more specifically, a matter of providing roles through which great numbers of potential actors are put into a position in which they can move from the- ory to praxis—or rather from frustration to praxis. In general it is true what demographic research has brought to light: "religion provides ... additional oil for a fire whose original fuel does not come from it." As a matrix of radical activations, Islam is on a par with historical communism; perhaps it is even superior because it can present itself with regard to its culture of origin not as a movement of radical rupture but as one of a revolutionary reestablishment.

The third and politically most important reason for the inevitably growing dramatics of political Islam (even if at this hour, after a series of defeats, it seems to have lost quite a bit of its initial attraction) results from the demographic dynamic of its field of recruitment. Just like the totalitarian movements of the twentieth century, it is essentially a youth movement or, more specifically, a movement of young men. Its verve to a large degree results from the excess of vitality of an unstoppable giant wave of unemployed and, socially speaking, hopeless male adolescents between the ages of fifteen and thirty—in their majority second, third, and fourth sons, who can enact their futile rage only by participating in the next best aggression programs. By creating in their base countries counter-worlds to the existing one, Islamic organizations create a grid of alternative positions in which angry, ambitious young men can feel important—including the impulse to attack both close and faraway enemies today rather than tomorrow." [Rage and Time]

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PostSubject: Re: War Sun Jun 29, 2014 8:44 pm

Fixed Cross wrote:
I object to the word "supernatural", as these forces are present in nature, but invisible to the untrained eye. Nature is nothing but the sum of all forces that work on each other.  

Evola syncretizes many gnostic paths together that is not to my taste, but in the general view of his ideas, he uses that term to differentiate the earth dominated nature - the telluric forces,  from the super-natural - i.e. to its spiritualization.
To him, Transcendence or the supernatural is the domination of shapeless materialistic forces;

Quote :
"Transcendence as known to the Civis Romanus is no escape from the Contingent, nor is it submissiveness to a God to which he refers to only nominally or symbolically as a being per se, but is in reality, a point of spiritual force one reaches, not by prayer, but by Will, and which then finds expression upon the existential plane in the form of consequential acts of real-ization." [Preface to Evola's Revolutionary Force of Rome]

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"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: War Tue Jul 01, 2014 1:56 pm

Fixed Cross wrote:
Lyssa wrote:
FC wrote:
We should thank at least Islam for being such a persistent enemy to the west, but we should try to utterly crush it, just for the sake of having something lower to destroy.


To destroy the Influence...


In general I would agree, but practically I wonder. How would one integrate the Islamic faith into a greater machinery without suppressing or shackling its people? How would one retain the Islamic faith under any circumstances without suppressing or shacking its people? There are enemies and then there are plagues.



N. believed Xt. was like narcotics, useful to tame and civilize the barbarics and criminal rejects, the scum of the previous society. A docile subject is a useful subject.

Doesn't Islam produce submissives and eager mercenaries? The instant death penalties maybe could grant some benefit in quick cleansing and selecting out the morbid elements then and there, and keeping the other two semitic infections in check.

Something like that...

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PostSubject: Re: War Wed Jul 02, 2014 12:02 pm

Fixed Cross wrote:
That is one thing Islam is good at, swift and severe punishment. Inspiring fear.

The more I think about it, I see that another way to interpret Nietzsche's saying "destroy the influence" need not always be about giving a usefulness in the sense of sustaining it as it is, but destroying the influence is simply making it im-potent. Evola spoke of Islam as an outer and inner jihad here; and so if the outer manifestation can be subverted and stalled into a purely inner jihad, then Islam could be rendered into a harmless spiritual practice, and who cares which other-worldliness they submit to...   So maybe Islam just has to be rendered more de-materialized and hyper-spiritualized.
But that also has its own problems, since spiritualization makes the virus morph into a covert secularist meme and end result, you have something subversive like Sufism which is really militant Islam masquerading as mystical spirituality - today's Turkey is Sufist. All these nihilistic cults ultimately should only be seen from the perspective of evolutionary cleansing and usable tools in life's grander scheme.


Quote :
This thundergod aspect of Allah is very active.

Only if you believe the ka'aba was a meteorite stone...

I hope I have not misled you, but Roy Jackson's book 'Nietzsche and Islam' shows Mohammad and Islam for the farce that it was.

The Islam closer to Judaism view:

Satyr wrote:
Islam is closer to Judaism than it is to Christianity.

Like with the Jews the messiah has not come, as it has for the Christians; the man to save 'her' from the world, has not appeared.

If Christianity is the daughter, a Jew-Mother, birthed, who married a Greek to spawn children such as: Marxism, Anarchy, Humanism, Transhumanism and so on, the Islam is the still waiting maiden; a virgin resenting her mother, because she fears she may remain a spinster.
She produces effete males...who then must commentate for their condition with displays of hyper-masculinity. Their attitudes towards women shows this deep resentment, approaching a mania, wanting to hide females so as to not expose their own emasculation.

The Islam closer to Xt. view:

Oliver: Descent of Islam

I'll have to come back to more on this later.

The ancient I.E. cults were predominantly Jupiter worshipping. Thunder-centrism preceded Solarism.

(The Moon to Germanics was masculine btw.)

The Islamic crescent pertains to the moody outbursts than a thunder aspect to the symbolic Allah is what I think; Judaism coming to the fore after repression by 'peaceful' Xt.
The Muslim hypermasculinity corresponds to blind emotional aggression and cruelty, than the thunderwheel of Indra and Zeus rolling to create space.

Aryans are essentially space-creators,
Jews are time-clingers. Benoist brought out this difference in his [You must be registered and logged in to see this link.];

Alain de Benoist wrote:
" In Genesis, one of Cain's characteristic features was his desire for boundaries. He wished to materialize his ownership. According to one midrash, if Cain killed Abel, it was because the latter did not want to respect a division of property that the two had agreed upon. Condemned to exile and having settled in the "land of Nod" (Genesis 4:16), Cain then makes the distinctively "pagan" choice of intensity versus duration, space versus time-eternity. By constructing a city, as we have seen, he was visibly seeking to lay the foundations of a kingdom or an empire - and this is where his "pride" resided. He transformed, as Eisenberg and Abecassis properly put it, "his temporal issue into a spatial one."

The universe is thus conceived in the Bible as a world with no spatial boundaries but limited in time, whereas in paganism it is considered to be limitless in time but a place where man has the duty to draw spatial boundaries. Frontiers established in space establish man as the master of the space he occupies. Boundaries in time, absolute caesuras, only show what distinguishes man from God. In the one case there are established roots and specificity, in the other, the vocation to universalism and deterritorialization. "Settlement within a country, attachment to a place, without which the world would become insignificant and hardly exist," writes Levinas again, "is the very scission of humanity into autochthones and foreigners."



Quote :
I have unfortunately experimented with its magic, it is meteorologically potent, I fear there is a strong Jupiter aspect.

I remember you wrote something here and then erased it; that was your last topic on KT;

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PostSubject: Re: War Wed Jul 02, 2014 12:03 pm

Fixed Cross wrote:
The Moon - Saturn pattern means accumulation and eventually procreation. It is temporal, solid, fertile, rewarding.


Moon - need, instinct, memory, reflection - therefore a coping mechanism.
Saturn - discipline, methodism, grounds-up principalism, resilience - therefore an endurance mechanism.

When you have coping and endurance together, that's a Stoicism.

That is the the broad ideally speaking.

In other scenarios, moon - imagination, reflection, the subconscious and saturn - boundary, rigidity, stabilizer which could mean a stubborn stupidity... the blockage of the imaginative and introspective faculty leading to a terrible repression, becoming moody, hypersensitive, and dominating phobias, instinctual fears unable to reflect back on itself, and the inhibition of emotions and imaginative enthusiasm.


Fixed Cross wrote:
Hitler had Jupiter with Moon and Saturn solitary, high up in Leo, the autocrat/hero type, '8' in the enneagram. Moon with Jupiter is enthusiasm, magical social touch. The Mars/Venus conjunction is evidently powerful and also squares his Saturn. You compared Mars/Venus with Battle/Warrior, I think. If these are together,  we get something quite unfathomable.


The 'fascinating' part is his neptune and pluto [two higher octaves] so close together as just 4 degree apart in gemini [lower uranus]...  Feel that. He's covering the three outer in one stroke...

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"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: War Thu Jul 10, 2014 12:54 pm

Fixed Cross wrote:
I invented VO in order to avert death. That is perhaps why it is so elusive - it may simply not register with people who have no experience of pure necessity.

And that's why I urged you to read Heisman.

When you read it, you'll see how VO answers the question and the nihilistic logic of Heisman that he had to demonstrate with his own life.
But here's the kernel of it that was discussed in the [You must be registered and logged in to see this link.] thread;


Quote :
"The modern spirit's lack of discipline, dressed up in all sorts of moral fashions.- "objectivity" (lack of personality, lack of will, incapacity for "love")..." [N., WTP, 79]


Quote :
"Radical objectivity towards subjectivity would mean attempting honesty to the point of absurdity. To focus on rooting out the deepest sources of subjectivity amounts to seeking out those truths that are most destructive to subjectivity, i.e. self-interest. It is to make a specialty of truths that kill.

If I had no biases I would be dead, rather that sitting here right now, writing about them. To approach the most biasless state of death is to pursue a course of rational selfdestruction through a rigorous elimination of biases towards life. Yet to be value neutral would be to not be biased towards objectivity over subjectivity or vice versa. While objectivity is not inherently self-justified as an end in itself, objectivity could be a means. Objectivity could be a means, for example, of rational self-destruction." [Heisman, Suicide Note]



Quote :

"How far would one be willing to go in pursuit of scientific objectivity? Objectivity and survival are least compatible when objectivity becomes a means of life, subordinate to life — as opposed to life subordinated to objectivity. If the greatest objectivity implicates confronting the most subjective biases, this implicates confronting those truths that most conflict with the subjective will to live. By simply changing my values from life values to death values, and setting my trajectory for rational biological self-destruction, I am able to liberate myself from many of the biases that dominate the horizons of most people’s lives. By valuing certain scientific observations because they are destructive to my life, I am removing self-preservation factors that hinder objectivity. This is how I am in a position to hypothesize my own death.

So if objectivity is not justified as end, then objectivity can be a means of rational self-destruction through the overcoming of the bias towards life. Rational self-destruction through the overcoming of the bias towards life, in turn, can be a means of achieving objectivity. And this means: To will death as a means of willing truth and to will truth as a means of willing death." [Heisman, Suicide Note]


Quote :
""Synthetic processes of life work in paradoxical relationship to analytic processes because natural selection effectually “analyzed” or “chose” certain synthetic processes over others. This implies that the most complex syntheses might incorporate an analytic blind spot related the preference of some synthetic organizations over others.

A living thing cannot incorporate all physical possibilities into itself if it is to remain alive. Life, on some level, is an organization synthesis that contradicts, overcomes, or outsynthesizes the physical probabilities of its immediate environment that would otherwise lead to death. Just as the life processes of an individual bacteria cell could not exist if its cell walls were opened to all the physical possibilities of its outside environment..." [Heisman, Suicide Note]


Quote :

"It is a measure of the degree of strength of will to what extent one can do without meaning in things, to what extent one can endure to live in a meaningless world because one organizes a small portion of it oneself.
The philosophical objective outlook can therefore be a sign that will and strength are small. For strength organizes what is close and closest; "men of knowledge," who desire only to ascertain what is, are those who cannot fix anything as it ought to be.
Artists, an intermediary species: they at least fix an image of that which ought to be; they are productive, to the extent that they actually alter and transform; unlike men of knowledge, who leave everything as it is..." [N., WTP, 585]


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"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: War Thu Jul 10, 2014 12:55 pm

Fixed Cross wrote:
Pleasure is excess.
Nature requires excess to thrive, and it must thrive if it is to be.
Agon is within thriving; between thriving and decline.
Mars/Agon battles to conquer Venus; excess of energy-current, pleasure.


Muhlmann wrote:
"MSC events... release maximal (M) stress (S) and cause strong phases of cooperation on numerous levels: the cooperation of the terrorists, cooperation of the rescuers, cooperation of the victims, their families and friends, the cooperation of the police and military units.
Stress physiology belongs to the organism’s cognitive systems and the cognitive result triggered off by the perception of a stressor is the binary reaction system ‘fight or flight’ – attack or retreat.
Under the influence of stress, noradrenaline, adrenaline and cortisol secretion is increased. This has the following effect; cardiac and circulatory functions are intensified, metabolism, immunity and sexual activity however are weakened. In this way all the organism’s energy reserves are channelled into the skeletal muscles in order optimise their motor abilities. They are used for fight or flight. In addition neural areas in charge of rapid perception and fast reaction are also strengthened. Stress physiology is thus a cognitive process by which a perception is transformed into a flow of energy.
Of even greater importance than the stress itself is the happy ending of the stress phase. It is here, that a second aspect of the cognitive character of stress manifests itself, and it is here, that the decision is made whether the whole process is healthy or morbid, since stress is normally associated with morbid behaviour.
It is above all this pathological and therapeutic aspect which has led to stress physiology being so well researched.
Morbid stress can lead to depression in humans for example.

There are three possible results of the fight: dominance, subdominance and submission. The victor is ‘dominant’ his catecholamine and cortisol levels quickly reach their normal levels after stress action. Experiments have demonstrated that after repeated successful stress actions the base values of noradrenaline, adrenaline and cortisol are even lower than they were before the stress success series. This means that the animals have become healthier through the success series. The cardiac and circulatory complex is able to adapt as the low cortisol levels bring healthy sleep and increased immunity. Here we find a phenomenon which we can call the ‘samurai effect’. The successful combatant finds ever increasing inner peace. His fighting abilities create something like an aura. This aura can be perceived by opponents and can result in duels being decided on the strength of this aura and the opponent signalling ‘I surrender’.

Stress cognition consists of two phases. During the first phase recognition of a stressor is changed into an energy flow in which organic energy is transformed into fight or flight activities. During the second phase stress activity is assessed.
Only if the individual arrives at a non-negative assessment of the stress action does it then enter the poststressal relaxation phase. This is typified by rapidly sinking catcholamine and cortisol values and is associated with a slightly improved general state of health and increase in testosterone production.
As testosterone is a sexual hormone the world looks a much nicer place in poststressal relaxation than it would have without the stress episode. Mars is the god of combat and victory and Venus the goddess of relaxation. Both, as we know, are well acquainted with each other." [Maximal Stress Co-operation Theory]


FC wrote:
The key is in the weight that is not directly controlled by his will, but indirectly. Somewhere in the chain of command are hiatuses in his control, "pressure points" that when pressed, disconnect weight from control. [


Body-memory...

Muhlmann wrote:

"Potential transformations of genetic programs depend on learning activity. If no learning activity takes place the genetic offers remain switched off and no genetic expression, as it is called, occurs. Genetic expression in the neuronal area is the development of the neuronal network which is dependent on activity.

This neuronal reinforcement by means of the repetition of activities can also be described as ‘body memory’ or ‘procedural’ memory. The ‘body memory’ becomes active when all bodily movements are automatic, e.g. when driving a car we don’t think about which foot operates which pedal or when playing the piano one does not think about what one’s fingers are doing and when soldiers doing their drill at the barracks don’t have to think about how to handle their weapons.

Enculturation means storage of cultural traits in the biological memory. It is possible for example to speak of the enculturation quotient of a riding a bicycle, driving a car, playing the piano, having a barbeque, eating spaghetti, playing football, tightrope walking, firing a machine gun and programing a computer.

The triggering of an emotion during a learning or perceptual process stimulates the so-called ‘episodic memory’. The episodic memory means that the individual not only remembers the object noticed but also the entire scene in which the object was noticed." [MSC]

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"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: War Thu Jul 10, 2014 6:43 pm

Fixed Cross wrote:
In the beginning was the sword.



In the beginning was the Sword...

Today, while I rushed to catch the metro at Zuidplein, I went through the check in gate and at the same moment some skinny, tall, unsymmetrical long-armed, dreadlock negro yelled ''fack die blanken!'' (fuck those Whites).


Do not forget - we are at war, constant.
This war is about idea(l)s at first, but it is war nonetheless.
This is a pre-direct physical war, a Trojan horse before the siege.
More poisonous ideals spreading, more *invaders* entering and breeding, more preperation in our ''disadvantage'' before the bloodshed.
The advantage of this modern society is the easy detection of the inferior within our specie.
For example, I just arrived 1 week ago in the Netherlands, after having been in Moscow for 1 month. The first thing I thought in mySelf was; ''so many filthy, fat, disgusting manimals are living here in contrast to Moscow.'' But the thing is, in Moscow and in Russia in general, the people earn less money combined with, for them, higher living expenses and thus have less choice to take the path of least resistance such as sitting on your ass all day, or eating and drinking what ever you like at the expense of your health, or being so empty-minded and dress-up like a attention-whoring cow, a proud degenerate thinking that changing his or her outer-appearance is the same as the change of your essence. Such persons expose themselves, their essence is constant ''change'', changing within the time/space they are living in. No resistance, the past has to be forgotten and ridiculed as being primitive or being unimportant, old-fashioned. They are sheltered minds, stunted. The past is only to be seen in museums or on documentaries; they do not see themselves as a continuation of their past, a constant summing of what they and those before their birth were. Genes are an encoded manifestation of the outer-appearance and mental condition. If the mind is unhealthy, the body is - if the circumstances allow.


The body seems healthy... take a look at their clothing, their hair style, the music they like, what they watch on television, the F-art they like - the second skin they put over their first reveals again their inferior minds. Don't let yourSelf be fooled.


This is a war, and this war is not of the last 100 years, this war is much bigger and manifested itself deep within the minds of our people, deep; I mean the memetic, social war is much older then 500 years. Deep means genetic, it is rooted within our specie due to centuries of societal selection, domestication and certain docile traits filtered within our gene-pools - the ideal Chrisitan, the perfect citizen, the loyal communist - the dogs.
This has to be rooted out, violently.
This specific war is about to finalize and the sheltered minds will be awakend..but of course their denial of reality will become their ending. Fight and adapt...or die, choose your allegiances and be prepared to fight and die for them, to secure them for your offspring and brothers in war. But if these allegiances are outside reality, die with your idealistic, inferior seed in your mind and testicles without having produced any worldy fruits.

Know the value of the earthly.
Learn how to get and prepare food, learn the basics of body treatment, learn fighting skills, learn that all is selfish, get to know Nature, that She does not care about you..adjust your mind to reality, that most of your moral conducts are socially constructed within human artificiality - thus within sheltered, unNatural living conditions. Morality and righteousness are relative to the time/space you live in.

When you buy your food, you do not know its past, you do not see any remnants of the slaughter, no physical reality of what the meat used to be before sliced into pieces, the taste and everything is artificial. But also, you do not know the animal. The hunt.
If you would have hunted an animal down yourself with your own energies, your selfmade weapons, your patience, dedication..would you, after having eaten some of it, just throw the rest away...? Get to know the value of living.


Marquis de Sade:

''There is no afterlife, so your conduct does not matter. Merely the child of local custom, morality is relative to culture and geography, and therefore fictive. Nature is our only ethical guide; humans are no more significant to Nature than insects. And since Nature uses matter from dead life forms to create new ones, crime, destruction, and death are necessary and pleasing to her. Therefore murder is good, and the mass murderer is the highest human type.''

Massacre is good if it serves your ego linked to the genetic and intellectual legacy you belong to as an individual within a specie. Not just physical murder, but memetic murder; kill the artificial ideals. Genes are the hardware, memes the software. Sometimes the hardware is superior to the software, sometimes the software is superior to the hardware... Know to discriminate between superior and inferior. Implant a healthy meme into the minds, one in correlation with their intellectual capacity and understanding. One can implant the ideal of ''freedom'' in an natural born slave's mind, and he will repeat this ideal as a parrot without actually understading this concept; such a meme for example, is superior over such genetic feces.

In this war, as is in most, only a minority will fight another minorty while the majority will accept any given authority imposed upon them.

They who are willing to fight for their existence simply take it - and killing those who and destroy that which stands in their way: that is how Natural law works; Nature does not care about your IQ, or about the inventions of a race if they do not put them on top of the pyramid.
Nature does not care about human rights. The only law is self-preservation, and to preserve Self is to preserve the specie you belong to, genetical and memetical.
Revive old traditions and create new ones.
Revive and create the dance, the poetry, the virile becoming.

Satyr:

''Females were always keepers of the tradition, defenders of the status quo...until it changed. then they become the defenders of the new status quo.
Female sexuality is best served by social stability.

This is why today it is females who are being seduced, mind-fucked, turned against their own people, their own blood.
What's the best way to get rid of a bloodline, a race, a tribe?
Very messy and costly.
Kill all its males or let time do it for you. Less messy and cheaper.
First seduce their females.
Their destiny is sealed then.

Women have always been the carriers, nurturers of traditions. They passed on to the children food preparation methods, spiritual practices, stories, culture.
Males created, females nurtured.

Now you see a shift.
How many women cook?
How many uphold their traditions, or even know them?

The shift is not towards liberation, but towards a new dominant male....the institution. They become career women, giving into the newly forming traditions of modernity.
They've shifted allegiances.
No liberty...they only found a new master.

The old traditions, associated with male tribes, are disappearing, and along with them the tribes and the bloodlines that created them.
Modern traditions are emerging, associated with institutions, abstractions, production/consuming - a new lifestyle of hedonistic over-consuming is becoming the paradigm all emulate.
To remain infantile is the new "cool".

Quantities over qualities, because quantities are accessible to all, if they work hard enough, whereas qualities are exclusionary.''


Know, that one should not fight those who directly will and already do - murder and rape our women and children and are being used to degenerate our minds; focus upon the enemy within or die with the external enemy.
Becareful with whom you associate, these days one cannot tell the difference between sincere and satire.




In the beginning was the Sword,
The destroyer held it up high and cleft through pages,
There they were, hovering through the air, voiceless words,
A book, written legislations and summed memories gathered throughout the ages,
But after the beginning, because in the beginning was the Sword...

The Sword created a new era of spoken poetry,
Poetry recited and danced upon, circling the life-tree,
The dances reflected the essence of the volks-spirit..and Nature,
The women gave birth to sword-wielding men of oath to none but blood,
Blood for blood so goes the law, oath to bloody legacy so goes the law.

In the beginning was the Sword,
And the Sword, so shall be the ending -
of each cycle uttering its last word..
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PostSubject: Re: War Thu Jul 10, 2014 8:31 pm

Fixed Cross wrote:
There is no other way: war to the end of war.

Castenada wrote:
"For me there is only the traveling on the paths that have a Heart.. And the only worthwhile challenge is to traverse its full length." [Don Juan]



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"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: War Sun Jul 13, 2014 3:50 pm




Atmospheric terrorism.

The atmosphere is the environment in which we live - it is an inter-connection with our well being.
We have the sensual atmosphere connected with our body; such as breathing, eating, sleeping, procreating -
we also have the mental atmosphere. Mental being our emotional and rational well being, which of course cannot be separated from the sensual.

Terrorism is the destruction of the living conditions of an organism, to inflict directly or indirectly damage upon the well being of the organisms.
Specific terrorist tactics are: 'toxic gasses', to disable permanently the organisms' senses or immediate annihilation by environmental destruction.
The organism will destroy itself through that which it cannot control, breathing - the forced and unconscious 'will to live' will be its very ending.
Other tactics are polluting and destroying its food and water supplies, destruction of certain territorial living areas such as a house, a whole village,
or a forrest surrounding the self-made residences upon which the population is dependent upon to continue living.
Also we have communicative terrorism; toxic clouds of ideas, ideals, information, concepts on 'right and wrong', spread by the media and educational system of a nation.

The last tactic mentioned is the specific terrorism we endure.
A toxic cloud of idea(l)s have spread across the Western races, not just the idea(l)s, but the overflow of useless information to make 'thinking' an activity for the one with potential, impossible to do.

The living conditions of the Western peoples have been atmospherical intoxicated by the implanting of unrealistic, infertile ideologies, manipulating and directing common human behaviour, altruistic abuse through 'guilt and repsonsibility-madness', poisoning the collective memory and other terroristic acts of mind-fucking violence - to make life impossible to continue in health and disarm the organism so it cannot resist any other threats...and to incite the destruction and chiefly, the Self-destruction of the organisms.

Feminization, equality, multiculturalism, interracial and homosexual propaganda, ancestral guilt, consumerism, the propagation of hedonism and infertile sex, and many other anti-life memes to inflict damage upon the genetic make-up of an entire race and generations after... all are acts of terrorism to make the living of the Western peoples infertile and impossible.

Continuously we are attacked, they change the public opinion to that of self-annihilation, life-denial, unrealistic expectations that will result in mere destruction.
The poisoning of the collective mind; and the masses will inhale the toxic cloud and repeat it as if it is their self-substance.

Thus the atmosphere is the fundamental of our personal and our species well being: inter-connected with each other.
The health of a nation does not consist of a few healthy individuals living amongst complete idiots,
but it is about the cumulative input of an entire nation led by specific few individuals on top of the pyramid.

There is an atmospheric unity, dependency and interconnectedness between the observer and observed - the leader and follower, the teacher and pupil, poet and thought, dancer and environment..
All has been distorted and inverted. Nature is artificial, the super-natural real (such as utopia, paradise, the near-absolute) is more real than life itself, the weak are strong, the strong are weak, females are men, men are females... etcetera.

This can only happen due to the mental isolation within the artificial, man made world - isolated from rough Nature, in quarantine within a sterile air bubble of toxic gasses.
Their equality consists of having an collective enemy - Nature.
"They live in an individualistic world, a world where everybody seeks immediate self-gratification, but they are uniform in their behaviour and needs.'' (~Satyr)
The atmosphere they create is like that of the dead. As I read in Sloterdijks book: ''The atmosphere of the presence of the dead is not the experience of 'death', but resistance against death.'' - The will to live.

A healthy atmosphere consists mainly of homogeneous genes, a shared meme, ancestral spirituality, and Natural living in harmony..
And of course.. confrontation, inequality - an intellect and understanding of knowing thy place and a clear understanding of who we are.

Know ThySelf!
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PostSubject: Re: War Wed Aug 27, 2014 1:35 pm


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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: War Tue Dec 02, 2014 9:48 am

Quote :
""I count life itself as an instinct for growth, for duration, for amassing of force, for power: where the will to power is lacking there is decline. My assertion is that this will is lacking for all the highest values of humanity—that decline-values, nihilistic values, pursue dominion under the most hallowed names [Nietzsche II 1167–8].

The zero is the transmission element which integrates active and reactive impulses at the end of the great Platonic divorce between nature and culture. Zero is undifferentiable without being a unity, and everything is re-engaged through zero. Eternal recurrence— the most nihilistic thought—begins everything again, as history is re-energized through the nihilistic indifferentiation between zero enthusiasm and enthusiasm for zero. Passive nihilism is the zero of religion, whilst active nihilism is the religion of the zero. On the one hand is Schopenhauer’s metaphysical pessimism as ‘a European Buddhism’ [N II 767], on the other Nietzsche’s Dionysian pessimism as the exultation of dissolution. Within the order of bilateralized representation the ‘will to nothingness’ [N II 837, 863] is of profound ambivalence:

"‘either abolish your reverence or—your self!’ The latter would be nihilism; but would not the former also be—nihilism?—This is our question mark [Nietzsche II 212]."

Christianity, as Nietzsche insists over and over again in The Antichrist, is Judaism once again [noch einmal]. ‘Once again came the popular expectation of a Messiah into the foreground’ [N II 1202], he writes in section 40 of The Antichrist, and two pages later, getting a little carried away: ‘once again the priest-instinct of the Jews perpetrated the same great crime against history’ [N II 1204]. Against the tide of Teutonic antisemitism, with its project of Hellenizing, Aryanizing, and Wagnerizing Christ, Nietzsche is obsessive in his claim that Christianity is nothing except a recurrence of Jewish monotheism; which is not a mere repetition, but a return that both exacerbates and corrodes. ‘The Christian, this ultima ratio of the lie, is the Jew once again—three times even’ [N II 1206]. Europe is a population whose history has fallen prey to the zealots of the One; victim to the spreading ripple from the same catastrophe of monotheism which culturally vivisected the ancient Hebrew warrior tribes into the broken rabble of apostles and first Christians, huddling in wretched destitution beneath the shadow of the cross.

‘Once again’—recurrence—does not say that an identity is repeated, except when thought is devastated by the reciprocity of reason and the mono-logic of the same. Monotheism is not repeated, but nihilistically exacerbated by unilateral zero, and driven irresistibly into the death of God where it consummates its truth. There is a savage rigour to Nietzsche’s thinking here:

When Nietzsche’s loathing for Christianity reaches its crescendo it becomes an obsessive reiteration of the One. One, one, one, over and over again, monotono-theism [N II 1179] as Nietzsche calls it; a God whose speculative triad collapses everything into the one, the Father, Son, and Spirit, power, benevolence, and knowledge, the simplicity, equality, and ontological individuality of the soul, the entire universe crumpled up together by a phallic fanaticism for monolithic form. Christian trinitarianism is the demonstration that everything comes back to One unless it is zero. To set up the question of difference as a conflict between the one and the many is a massive strategic blunder—the Occident lost its way at this point—the real issue is not one or many, but many and zero. Nietzsche writes:

[T]he little rebellious movement, baptized in the name of Jesus of Nazareth, is the Jewish instinct once again, in other words, the priest- instinct, which no longer tolerates the priest as a reality, the invention of a yet more destitute form of existence, a yet more unreal vision of the world, than that which conditions the organization of a church. Christianity denies the church...[N II 1189].

Wherever there are walls I shall inscribe this eternal accusation against Christianity upon them—I can write in letters which make even the blind see...I call Christianity the one great curse, the one great instinct depravity, the one great instinct for revenge for which no expedient is sufficiently poisonous, secret, subterranean, petty—I call it the one immortal blemish of mankind...[N II 1235].

This blemish is not a scar, but a callus, because the association between God and man is a matter of industrial relations. Unitary being is the order of work. God who creates and conserves, man who toils; theology stinks of sweat. Long before Marx, it was monotheism that hallucinated the earth into a work-house.

History is industrial history, and it only has one goal, which is God. Nihilism is the loss of this goal, the nullification of man’s end, the reversion of all work to waste. It is in this sense that history is aborted by zero. There are those who in their eagerness for the continuation of effort take Nietzsche’s overman to be a new goal, a restoration of teleology, a task commensurable with the nihilation of history. Perhaps Nietzsche himself succumbs to such a temptation at times, after all, German Protestantism had poisoned his blood. It must nevertheless be insisted that the world of work perishes with the One, and that zero is an engine of war.

As soon as we imagine someone who is responsible for our being thus and thus, etc. (God, nature), and therefore attribute to him the intention that we should exist and be happy or wretched, we corrupt for ourselves the innocence of becoming. We then have someone who wants to achieve something through us and with us [N III 542].

When truth steps into the fight against the lies of millennia we shall have seisms, spasms of earthquake, a displacement of mountain and valley, the like of which has never been dreamed. The concept of politics then passes over totally into a war of the spirit, all power edifices of the old society are blasted into the air—they all rest upon the lie: there shall be wars as there have never been upon the earth. From myself onwards, for the first time, is there great politics on the earth [N II 1153].

Between war and industry is a unilateral difference; industry is different from war and war once again. This is why great politics is not just an episode of war, but the very tide of recurrence in its ferocity. Nothing is great but zero, and great politics is that for which the polis itself falls victim. Nietzsche is thus utterly incapable of consenting to the Aristotelian dictum, in his Politics, that ‘the art of war is a natural subdivision of the art of acquisition’ [Pol 16], associated with his assertion that ‘[t]ame animals have a better nature than wild ones’ [Pol 11]. In its uninhibited and extravagant root war does not serve the state. Even in his earliest writings Nietzsche is explicit that the order of dependence is quite to the contrary, and that the polis—along with its telic integration—is a consequence of pre-political militarism. In a text from the early 1870s called The Greek State Nietzsche notes that:

Whoever contemplates war and its uniformed possibility, the military [Soldatenstand], in relation to the previously outlined essence of the state, must come to the insight that through war and the military an image, or perhaps rather a blueprint of the state is set before our eyes. Here we see, as the most general effect of the tendency to war, an immediate separation and division of chaotic masses into military castes, upon which the edifice of the ‘warrior society’ raises itself, pyramidally, upon the lowest, broadest, slavish stratum. The unconscious purpose of the entire movement compels each individual under its yoke and generates even with heterogeneous natures a similar chemical transformation of their properties, until they are brought into purposive affinity [N III 284].

In extension war can appear to be oriented to appropriation, domination, and subordination, but intensively it develops according to tendencies of subtilization, infiltration, and dissolution. It is not that there is merely a desire for war, variously named by Nietzsche the ‘thirst for destruction’ [N III 821], ‘the drive to destroy, anarchism, nihilism’ [N III 708], and ‘will to nothingness’ [N II 900, III 738], rather that war in its intensive sense is desire itself, convulsive recurrence, unilateral zero.

The three great economic discourses of modernity can be summarized under the names Marx, Freud, Glausewitz. In each case what is sought is a rigorous comprehension of surplus, and in each case this is thought of primarily as success; industrial profit, psycho-sexual satisfaction, or military advantage. Sex and war can seem industrial, work and war libidinal, or business and love like war.  

Marx already sees that political economy has its irreducibly military features (‘the so-called primitive accumulation’), just as Freud sees that the psyche is a battle-field. Wars are produced and desired, industrial conflicts waged, commodities eroticized. The human animal seems to work, fuck, and fight, without accomplishing definition in terms of secure boundaries.

Bataille does not hesitate on this question: he locates war and industry within a general economy as the respective tendencies to useless and to productive expenditure. War is the free movement of solar flow across the earth, whilst industry is its inhibition, such that war is imbued with sacred characteristics; irrationality, horror, and the incendiary glory of ‘donation of self [le don de soi] [VII 237, 242, etc.]. This immediately contests the Leninist reduction of war to productivist motivations, siding instead with a (late-) Freudian account of base thanatropic drives. War is not the parasite of production, less still its instrument. War is rather the prisoner of production; its repressed energy source, overflow, and implicit catastrophe. Far from being the Frankenstein monster of production, war has a solar genealogy.

War is not meant here in a Clausewitzean sense, which is to say, as an instrument of policy. War in its radical sense is not an instrument of any kind, least of all a political one. The relation of war to the political is not (in reality) one of technical subordination, but rather, one of the uncircumscibed to the field of its potential circumscription. Only when it has been domesticated, and inhibited in its tropism to utter dissolution, can the sad dog we know as ‘war’ be subjected to policy; as the negative potency of the state. War escapes a Clausewitzean definition therefore, although this is not to dispute the very great pertinence of Clausewitz’s thought to its servile forms. Krieg is no doubt indelibly scarred by its Prussian serfdom, but this need not efface its wilder features; the cosmological nobility described by Herakleitus, and the lines of hydraulic intricacy traced by Sun Tzu. There is even an inescapable sense in which war is beautiful—especially when compared to the sordid idiocy of work—since even its abject forms spill over into something harsh, fluid, and untamed. War is a luxuriance of chances, which is quite consistent with its shattering ugliness as a loathesome vampire trailing hideous carnage, the swamp breeding ground of vermin and plague. Whatever its terrible allure, there is nothing more profoundly degrading than war. It alone is truly base.

The word ‘war’ derives all the crucial currents of its sense from that of being the drive to dissolution, much as Freud described it in the wake of the First World War. It is the oceanic wilderness which is always other to civilization, irrespective of the compromise formations that seem to unify them. War irrupts convulsively into the history of civilizations as a loss of control, partially managed, with varying degrees of adeptness, by competing political interests. Such interruption is undergone as a de-humanizing regression; the re-surfacing of an ineliminable allergy to integrity, for which ‘man’ is a circumscription. It is an incidental feature of Freud’s account that one sees even the armed contest of the European states as a massively inhibited lurch towards the free-flow fundamental violence of desire. Civilization (with its attendant militarism) is war subject to repression, and the energy of war is Thanatos; base hydraulics." [Nick Landa, The Thirst for Annihilation]

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"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: War Tue Dec 02, 2014 10:15 am

Quote :
"‘[A]t the instant where royal politics and intelligence alters, the feudal world no longer exists. Neither intelligence nor calculation is noble. It is not noble to calculate, not even to reflect, and no philosopher has been able to incarnate the essence of nobility’ [Bataille, X 318].

War is progressively disinvested by the voluptuary movement passing through the nobility, increasingly becoming an instrument of rational statecraft, calculatively manipulated by the sovereign. A process was underway that would lead eventually to the tightly regimented military machines of renaissance Europe, led by professional officers, and directed operationally in accordance with political pragmatics. Bataille considers this transition from warlord to prince to be crucial in de Rais’ case:

To the eyes of Gilles war is a game. But that view becomes less and less true: to the extent that it ceases to predominate even amongst the privileged. Increasingly, therefore, war becomes a general misfortune: at the same time it becomes the work of a great number. The general situation deteriorates: it becomes more complex, the misfortune even reaching the privileged, who become ever less avid for war, and for games, seeing in the end that the moment has come to lend space to problems of reason [X 315].

Order is not law but power, and power is aberration. For Nietzsche, for Freud, and then for Bataille, this is the background against which desire is to be thought. The mega-motor." [Landa, The Thirst for Annihilation]

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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PostSubject: Re: War Mon Feb 02, 2015 1:07 pm

Baudrillard wrote:
"Deterrence precludes war - the archaic violence of expanding systems. Deterrence itself is the neutral, implosive violence of metastable systems or systems in involution. There is no longer a subject of deterrence, nor an adversary nor a strategy - it is a planetary structure of the annihilation of stakes. Atomic war, like the Trojan War, will not take place. The risk of nuclear annihilation only serves as a pretext, through the sophistication of weapons (a sophistication that surpasses any possible objective to such an extent that it is itself a symptom of nullity), for installing a universal security system, a universal lockup and control system whose deterrent effect is not at all aimed at an atomic clash (which was never in question, except without a doubt in the very initial stages of the cold war, when one still confused the nuclear apparatus with conventional war) but, rather, at the much greater probability of any real event, of anything that would be an event in the general system and upset its balance. The balance of terror is the terror of balance." [Simulacra and Simulation (“The Orbital and the  Nuclear”)]


Sloterdijk wrote:
"The world situation today has brought about a permanent military eye-contact between two cowardly-heroic hesitaters who both arm themselves unrestrainedly to show the other side that being cowardly will remain the only sensible stance —and that it will never be able to be anything more than a hesitater. The position of the hero remains unoccupied. The world will not see any more victors. This implies a revolutionarily new kind of duel because duelers in the past regarded each other as potential heroes. Today, everyone knows about the opponent's realistic and even indispensable cowardice. The world still lives on because East and West think of each other as cowardly, highly armed Schweiks who, after all the loud- mouthed boasting has been vented, have only one thing in mind, namely, to live on this planet a little longer. But since the military process on the global level has arrived at this nadir of an heroic-cowardly hesitation, the previous system of values has been completely unhinged. The tension, at least theoretically, has dissolved into an open equivalence of all temperaments. Heroism may be quite good, but hesitation is at least as good, and cowardice is perhaps even better. The old negative has become as positive as the old positive has become negative. On the summit of military escalation, then, has the real fight become superfluous? The military alone cannot answer this question, especially not in an age that everywhere has proclaimed the (illusory) primacy of politics over the military.

...Each side assumes that only a balance of progressive terror can secure so-called peace. This conviction is simultaneously realistic and absolutely paranoid; realistic because it is adapted to the interaction of paranoid systems; paranoid because in the long run and essen- tially, it is completely unrealistic. In this system of games it is thus realistic to be mistrustful to the point of a constant state of alert; at the same time, mistrust sustains the pressure to permanently continue the buildup of arms, more weapons could obviate mistrust. Modern politics has accustomed us to looking on a mas- sive folie a deux as the quintessence of realistic consciousness. The way in which two or more powers, in intricately thought-out interaction, drive each other crazy provides contemporary human beings with their model of reality. Those who ac- commodate themselves to this modern-day society, as it is, accommodate them- selves in the last instance to this paranoid realism. And because there is probably no one who, at least subliminally and in "clear moments," does not understand this, everyone is caught up in modern military cynicism —if they do not expressly and consciously resist it. Those who resist have to, today and probably for a good while longer, put up with being defamed as dreamers, as people who, although perhaps led by good intentions ("The Sermon on the Mount"), have nonetheless begun to flee from reality. But this is not true. The concept of "reality," like no other concept, is used falsely. We must first flee into reality out of the systema- tized paranoia of our everyday world.


...How can subjects of power, sick with mistrust but nonetheless realistic, break down their destructiveness and their projections of hostility as long as the interaction of these systems until now has proved that weakness in the face of the opponent has always been exploited as an opportunity to strike again? Each thinks of itself as an essen- tially defensive power and projects aggressive potentials onto the other. In such a structure, relaxation of tension is a priori impossible. Under the conditions of the mania for making enemies it remains "realistic" to stay tense and ready for battle. Neither power can show any weakness without provoking the other's strength. With never-ending exertion the opponents must work for a small terrain on which something like self-limitation becomes possible, that is, a weakening of the consciousness of being strong, a relaxing of the feeling of being inflexible. This tiny terrain of self-limitation is, to date, the only bridgehead of reason in the military-cynical process. Everything will depend on its growth. For human beings it was difficult enough to learn how to fight, and everything they so far have achieved they have done so as fighters who have accepted challenges and through them developed into themselves (see Toynbee's concept of "challenge"). But to learn how not to fight would be even more difficult because it would be something completely new. Future military history will be written on a completely new front-there, where the struggle to desist struggling will be carried out. The decisive blows will be those that are not struck. Under them our strategic subjectivities and our defensive identities will collapse." [Critique of Cynicism]
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