The Rising of a New West
In the various discussions we encounter at Rise of The West, a common thread will be obvious to many, and this is the usage and presentation of author Frank L. DeSilva, as his concept of a rising West, both culturally and politically, is closest to our own here.
Below is a quote from his ‘Rise of the West’:
Cause and effect. Origin and purpose. Destiny. These are the actualizations of the consciousness. This is the spirit of Inner-man. This is the essence of all that is, of all that has been, and all that is to be (the becoming, in the Nietzschean sense). In this light may one see, as if looking down a long, dark tunnel, the past, illuminated by this realization; even as we see the future, glimmering ahead, beckoning for all to follow or lead: a path that, one way or another, all must tread. This is Life, the animation of which we possess, a gift by which we can better ourselves, our families, our Race-Culture. Thus, as the light of day shines upon us, the Rise of the West begins its ascent upon the modern age; a recurring motif. To be more specific, we see that presence, that essence of spirit, which we call Culture in our Western Civilization begin its ascent as in ages past
The Rise of the West is a metaphor. It is a study, albeit in large part metaphysical, concerning the metamorphosis of Western culture. We shall cover few known and unknown dates, genealogies, Kings or Empires. This seems best left for the ‘historian’ proper. No, this study is the transvaluation of history – it is the science of, and hence, the study of the ‘science of history’ as it relates to the continuing evolution of everything Western: its organic conception, its purpose (stated or unstated), its values (religions, mores, etc.,), its past and its present; but more importantly, its future prospects based on what has gone before. This requires much study, contemplation, and spiritual guidance.
The historian ponders through enormous amounts of ‘facts’, facts which may or may not be such. He reads voluminous studies, statistics, personal histories, and their accounts of happenings related to known time and space. He composes treatise upon treatise, calculations immeasurable, and hypothesizes constantly about events and happenings that he regards as vital to his premise. In this regard, this author is no better or worse than they, those who have gone before. In all due respect however, this science of history is commensurate to traditional or lineal history, perhaps, even more compelling. It is important for one to understand this perception: It is the animation of organic thought.
The origin of all history starts with the first thought. This thought was nothing but the spirit of that present presence, that moment, long ago, which grew from incidental happenstance, to the total out-growth of its particular environment, its animate being, its soul-culture. From the daily routines of Cro-Magnon man and their complexities, to the complex Industrial age of our ‘present presence’, we remain, constant, fixed to a landscape, a territory; a definable place we call our own: A place where all our future happenings will occur, occupying a place also, in history. Unspoken, this origin draws attention to us only in the dim recesses of the primitive race-soul, disclosing yet another constant: that being, the long extended chronology of ‘souls’ behind us. Those, which gave us Life. Man, Western man, must understand this link with himself if he is to comprehend his actual presence in a world of externals [material substance] and thoughts [spirit].
This is the whole history of Western man. That of his great will-to-express his environment, his feelings, his dreams, and his inner being: that of himself. This has been his consuming fire. Every mark he has left, monuments, languages, writing, all have been an expression of higher-culture never fully attained; seemingly just beyond his reach. He has molded his environment like no other culture. Through his machines, he has conquered, at last, his natural elements, thereby making slaves out of ancient masters.* Nevertheless, his battles are legion, and it is his lot in life to struggle daily. His toil brings him rest.
His thoughts soar ever upward to the stars; he touches them. His spirit, seemingly just behind, or in front of him. He grasps it, sideways, but never from its source. He understands the heartbeat of his ancient spirit but, seemingly, can never master it. Himself, he cannot master. Therefore, he seeks a method, a formula, and a projection of himself: He creates. As in a Wagnerian music score, the leitmotif recurs, always apparent to the searching eye. The vast structures of his design parade themselves throughout the ages, telling of himself, his spirit, and his continual driving for excellence and purpose. His language, the parent to most higher cultures, flows as music, lyrically denoting a science in motion. He then, finally, actualizes his inner most spirit through his science of the deed: He writes.
All these things and more belong to Western Man.
What belongs to Western Man is, externally, an obvious point if the distinctions between past and present are to be asked: For what is seen can be believed. But, what of the unseen? Of Fate? Incident? Destiny? What does this culture (as with all higher culture) owe to the intangible? To that psychic presence that, individually or collectively, affects the existence of its race-soul? Is it mere chance, coincidence, or luck that leads a tribe, a city, or nation to reach its potential unrealized by those that have come before? Are the facts of history simply to be analyzed as events [actualized] that had only tangible components by which to become? Moreover, just what are the ‘forces’ behind the creations of fire, or the wheel, of atomic fusion? What is tangible? Intangible? Is the ‘fact’ that we see enough? On the other hand, is there a deeper, more spiritual – yes, simpler answer? Let us discover one if we may.
Historians often quote this axiomatic verse: “Those who do not learn from history and its mistakes, are condemned to repeat them.” We see, hence, we believe. Yet, these selfsame historians (and Science too!) cannot or will not, acknowledge what is not seen; the child of the Enlightenment can only understand the god of Reason. They repeat as if a mantra: “Let me touch thy scars, so that I may believe.”
The existence of the intangible is a condemnation of their reality.
And so the Tangible.
Of Flesh and bone, of blood, the modern historian would, in all likelihood, answer in this fashion: “What of this? Is not history the sum of its greater parts? The numbering of facts and figures which measure the course of events the more important?” And so they repeat.
To Western culture known, and unknown, the body of flesh, blood, and bone has been its only foundation. It is the sum of its soul. This is Race-Culture in the purest sense. It is a biological fact of independent units, individuals, in which its total substance makes up each particular race-culture. Each distinct Race. This is self-evident to any but the Modern. He is blind. Yet, it is precisely this constant amalgamation, this conglomerate, which forms the literal body of each specific culture. It is this mass, like the individual, which wills its direction; it is this organic [will to express] momentum that decides its modes of conduct and attaches itself to known history; it is the link to the past, present, and future. This organism, this whole, is the race-culture of Western Man.
This embodiment of the race-culture has soul [spirit], it has body [physical extension], and it has a life-force [blood], which flows in the bodies that are Western. This life-force, both physical and spiritual compels, commands, and are harnessed only with the knowledge of each, alone; it is the positive and negative of the eternal cosmos. It is neither good nor evil: It simply is. This life-force has driven the tribe ever upwards to attain culture; it has brought it down into the depths of civilization. For in the final analysis, Culture is the higher value. Civilization on the other hand, is the stagnant principle, it is decadence. Thus, to our reality: We cannot believe.
Reality is waking consciousness. Therefore, the consciousness of a culture, a people, must needs be a reality also, for it animates in everything we feel and think of ourselves. So, it is that the culture, as the individual, feels needs, desires; it shares dreams and a will-to-express this consciousness. This reality, also, defines itself through the landscape that enfolds the culture: we are part of the Earth itself. There is always the one who seeks this reality, and one who has already found it. Let us be more precise for those who are not sure of their place in the world. We define the reality of ‘earth’ in many ways: Plains, Mountains, Home, Family, and Mate. The overall designation may be termed Territory – since the word Homeland* is frowned upon, being too Nationalistic for the Modern; the metaphysical implications being too tenuous, dark, and foreboding to those that would hide the meaning of Kinship and racial dynamics. Nevertheless, no man, no culture, can imagine itself without space, without a connecting source bringing him closer to those around him. It is true, even today, which even nomadic/primitive peoples have a close contact with territory, and fiercely defend this unseen border/domain with their lives if necessary. Like Kabobs of Africa, lions, bullfinches, osprey, baboons, and man himself, each follows this ‘territorial imperative’. Each in turn to occupy a unique and distinct area; a ‘tangible’ and ‘intangible’ imperative. Each to hold and occupy this area at the expense of the other creatures wishing to occupy with them. Kind supports Kind. These unique cultures offer no right or wrong; no ethical code by which to say to the world: “Here we live, and here we stay.” They offer no pretext when dealing with their specific culture and its intimate reality.
Cultures, just as those of the animal kingdom, have these feelings of primacy, territory, and needs inherent in each; all, in turn, following nature’s perfect order and design. The primacy of each recurrent culture in history is apparent. It feels the need of its particular group, manifested in its race-culture, its cultural soul. Nevertheless, so also the culture developing beside it, which is to say, any contemporary parallel culture existing along side each other. Here, then, we have a contest, a nature imperative which, the Modern, has not accepted. It is held with contempt, ridicule, and distaste. However, there is an intruder-man and a territorial-man, a duality, which has always existed; will always exist. Vibrant, young, and healthy cultures do not feel repelled by this natural phenomenon, but attack it; they bask in its fraternity with this ever-revolving cycle: One dies, one survives. The Nationalist has evoked these same types of opposing antagonisms simply because the Modern has led us to believe that this very nationalism (i.e., territorial imperative) breeds dissension, mistrust, and global conflict. But does it? The fact that nature is replete with this natural contest of wills over such areas as territory is beyond the Modern; it is not part of his blood, of his presence. He is civilized. This, then, too, is the meaning of decadence: It is the disintegration of that particular and personal [will-to-power] presence that surrounds us. (ROTW pg.6)
* This only is temporary, and for certain periods of duration. It is only if Nature herself stands to the side, waiting to see how the passion play finds fruition in its particular destiny. Nature is the ultimate master in all things, and seeks not the Good or the Bad of a ‘thing’, but will bless only those which ‘overcome’.FLS
* Authors Note: This ‘word’ was written long before the modern usage of today . Those who seek its innermost spirit, have sought to manipulate its ancient implications. It is used here in its ‘pure’ sense, not in the Legal Romanic sense of ‘Idea’ versus its Racial Parent. A Homeland is a “space inhabited by a specific group, i.e. Racial component; a ‘specific’ People.” Not the ambiguous and legally defined ‘people’ as in today’s modern ‘State’. The modern revolutionary state of Russia, as in the ‘soviet republics’, were based on the lie of the ‘creation’ of a ‘Peoples State’ which comprises a great Diaspora of racial types who, by definition are disparate in thought and action and are only contained in the ‘legal’ sense, as members of a Homeland. A family, a tribe, a People is more than Idea. Homeland is for the creators and its children. Strangers may reside with the family or tribe, but are never measured as the People. This, of course, destroys the very ‘concepts’ of Home and Land. FLS