This article is written to the Christians, pagans, and the non-spiritual Europeans, inspired by this BAP article (this might be clear by the header image). Within this article, Connor Alexander, writing for Arktos, identifies four problems affecting Europe:
- A lacking of, and outright denial of the need for, legitimate metaphysics.
- An unwavering belief in radical individualism.
- A restless pursuit of material distractions as a way to avoid the question of being.
- The staunch belief in equality across all conceptual boundaries.
Societally, the article can be consulted: the nature of consciousness, or spirit; the innate proof of its existence, and yet its immaterial, immechanical and untestable nature. But as far as we Noble Youth go, in answer to the second, we have our Noble Identity, our Art Collective and our Racial Consciousness; to the third, we make strides denying the media its hold, banishing advertising beyond the horizon, and thinking, thinking, thinking; and of course the fourth is disregarded by virtue of our in-group.
But the first is involved and pernicious. From the off, it must be admitted that we will avoid a discussion of Nietzsche in this article — though he is eminently relevant as prophet and perhaps hero, he will only muddy these waters. It will suffice to say that, nowadays, if one is to philosophise with a hammer, one must know first where to best strike the blows.
Of utmost importance here is the Apollonian Transmission; a study being explicated by Mark Brahmin. I am writing an article that goes into more depth on this study, but it underlines — amongst other more involved and sophisticated things which, if you approach the project correctly, should be considered to be above truth — a fact that exacerbates the above. This fact is that, in the mind of the European, Religion must now be metaphorical in order to be entertained. This is true for all circles but the most hermetic, and this must be overcome.
Whenever myths on sacred subjects are incongruous in thought, by that very fact they cry aloud, as it were, and summon us not to believe them literally, but to study and track down their hidden meaning. . . . When the meaning is expressed incongruous there is some hope that men will neglect the more obvious sense of the words, and that pure intelligence may rise to the comprehension of the distinctive nature of the gods that transcends all things existing.
This is Emperor Julian speaking, who was, in terms, the first neopagan. He was raised Christian but turned back to study the gods of his forebears, but, whether by cowardice or by insincerity, he could not give himself over entirely to the metaphysics required.
Metaphor, from metapherein, “to transfer,” is an exercise in symbolism. In the modern world, if something is symbolic it is to be derided, laughed at as a children’s story, in the same way as a belief in Father Christmas or the Tooth Fairy. Further, it is made abstract, which in modern parlance means that it is up to personal interpretation, and not one of these is better than any other. These derided, childish ideas grow to include modes of belief where symbols and images pass through us only as observed phenomena; in my summation, if we are to think We are the Sun, or Glory is in our blood, we are to recognise that they are realisations — that they are first steps towards towards truth — not a transferal of it.
Metaphysics being metaphor, therefore, is suicide in terms. If that which is sacred is abstract, and “hidden,” as Julian said, then it is meaningless to our Noble Identity, for we can allow nothing to be hidden to us.
Here, M.Brahmin’s efforts are brought to light. He encourages the worship of Apollo, the God of the Greeks, expanded to be the God of the Europeans. Now, taken comparatively; we understand, for example, that for Zeus to be the God of the Sky, he need not be only synonymous with the sky, nor within thunder itself, but that these elements also flow from him. Hence, what of Apollo, the God of Europeans? He rules the sun and is the sun, and just so, Apollo rules Europeans and is Europeans. Our God is within us and is us. Only in this way can we avoid both atheism and superstition.
A stark and clear metaphysics, that which lies over and above our daily struggle and study, is an increasingly difficult thing to internalise, both in terms of the language to be used and in the inevitable backlash that one experiences after expressing that metaphysics. And as intimated above, it cannot clearly be expressed as a neopagan, as this is contemporarily understood. For more on this, for another take on Emperor Julian, and for a similar outreach, please read the article that inspired this one, written for The American Sun by Bronze Age Pervert.
Further, gods, or God, as metaphysical, as transcending all things existing, therefore, is doom-wishing in full. If that which is glorious and heroic is inimitable — that is, if it can only be accessed by transcending existence itself — then it is meaningless to our Noble Identity, for nothing transcends us. This is not to lower the One, or the Gods, to us. No! It is to realise that we are higher, and amongst the Gods! We are made up of matter, but matter can only be identified through us; indeed, we understand matter through thought, but thought is directed by us.
This way, Mr Alexander’s third problem, that we restlessly pursue material distractions as a way to avoid the question of being, need not restrict us from taking the world as material. In fact, it should encourage us to do so; if that-which-is-Higher is within the world, be recognising this, we need never pull ourselves away from the world, but instead focus on the great, wondrous and perfect reality that only we can create.
As the late Guillaume Faye wrote:
All peoples are responsible for their own destiny. A folk is never the passive victim of its own cultural and ethical effacement: it is its author and an accomplice to it out of resignation and an unwillingness to defend itself.
This does not mean that there are no secret orchestrators, and no chthonic forces working to degenerate and undermine our Noble Identity. However, once we truly express our identity, and truly venerate our people as we should always have been doing, that these forces will be instantly overcome. It is not enough that we are negative about others, in fact that is not even a first step: no, we are first to be positive about ourselves.
That it is our responsibility to be eugenic is now clear. If you find the idea of Us as God distasteful, consider that Psalm 82 tells you that you are אֱלֹהִים, that is, Elohim — our adversaries, after all, consider themselves such. Or, at the very least, please acknowledge that we must understand ourselves as aiming at the One, either in a sinless or a Gnostic sense, and that you have within you the seeds of Divinity, as Igne said, but that this light is not of a candle, but is within you — it is of the Sun.
In order to be eugenic in the clearest sense, our Religion cannot be metaphorical. It must not, either, be metaphysical. It needs just be eugenic.