/lit/ - Literature

I am told that there is no danger because there are no riots; I am told that, because there is no visible disorder on the surface of society, there is no revolution at hand.

Gentlemen, permit me to say that I believe you are mistaken. True, there is no actual disorder; but it has entered deeply into men's minds. See what is preparing itself amongst the working classes, who, I grant, are at present quiet. No doubt they are not disturbed by political passions, properly so called, to the same extent that they have been; but can you not see that their passions, instead of political, have become social? Do you not see that they are gradually forming opinions and ideas that are destined not only to upset this or that law, ministry, or even form of government, but society itself, until it totters upon the foundations on which it rests today? Do you not listen to what they say to themselves each day? Do you not hear them repeating unceasingly that all that is above them is incapable and unworthy of governing them; that the distribution of goods prevalent until now throughout the world is unjust; that property rests on a foundation that is not an equitable one? And do you not realize that when such opinions take root, when they spread in an almost universal manner, when they sink deeply into the masses, they are bound to bring with them sooner or later, I know not when or how, a most formidable revolution?

This, gentlemen, is my profound conviction: I believe that we are at this moment sleeping on a volcano. I am profoundly convinced of it. I was saying just now that this evil would sooner or later, I know not how or whence it will come, bring with it a most serious revolution: be assured that that is so. When I come to investigate what, at different times, in different periods, among different peoples, has been the effective cause that has brought about the downfall of the governing classes, I perceive this or that event, man, or accidental or superficial cause; but, believe me, the real reason, the effective reason that causes men to lose political power is that they have become unworthy to retain it.

Think, gentlemen, of the old monarchy: it was stronger than you are, stronger in its origin; it was able to lean more than you do upon ancient customs, ancient habits, ancient beliefs; it was stronger than you are, and yet it has fallen to dust. And why did it fall? Do you think it was by the particular mischance? Do you think it was by the act some man, by the deficit, the oath in the tennis court, Lafayette, Mirabeau? No, gentlemen; there was another reason: the class that was then the governing class had become, through its indifference, its selfishness, and its vices, incapable and unworthy of governing the country.

That was the true reason.

>honk

>>14555904

>>13968475

>>13902898
Is this all you can say, you island monkey

>>13870399

Is 'riding the tiger' the ultimate redpill?

>>13740042
because its the final red-pill

>>13738347
take the clown-pill

>>13738158
For me, it's moving to my local Chinatown, reading books, and getting cheap rub-n-tug massages from Asian women with small hands while civilisation collapses around me.

>>13451249
>>13451492

>Progress? It is true that, today, at least in all highly organised countries, nearly everybody can read and write. But what of that? To be able to read and write is an advantage--and a considerable one. But it is not a virtue. It is a tool and a weapon; a means to an end; a very useful thing, no doubt; but not an end in itself... to what end, is it generally used today? It is used for convenience or for entertainment, by those who read; for some advertisement, or some objectionable propaganda--for money-making or power-grabbing-- by those who write... Generally, today, the man or woman whom compulsory education has made "literate" users writing to communicate personal matters to absent friends and relatives, to fill out forms--one of the international occupations of the modern civilised humanity--or to commit to memory little useful, but otherwise trifling things such as someone's address or telephone number, of the date of some appointment with the hairdresser or the dentist, of the list of clean clothes due from the laundry. He or she reads "to pass time" because, outside the hours of dreary work, mere thinking is no longer intense and interesting enough to serve that purpose... The higher the general level of literacy, the easier it is, for a government in control of the daily press, of the wireless, and of the publishing business--these almost irresistible modern means of action upon the mind-- to keep the masses and the "intelligentsia" under its thumb, without them even suspecting it.

- Savitri Devi

>>13341103
>where did guenon learn all this shit?
Aside from all the mystic/metaphysical literature he studied in his own time he was initiated into the Shadhili Sufi order. It has also been speculated by various authors/biographers that he came into contact with and was initiated by Hindus of an Advaitic lineage while living in Paris, because from a very early age in his 20's already in some of his articles that he published in journals before his first book he demonstrates an exceptional understanding of Vedanta.
>Can I gain this knowledge in the same way he did by reading the same things or is this knowledge now closed off to me since we are now further into the Kali Yuga and traditional knowledge is further blocked off.
First off it's a mistake to accept everything he writes as gospel so you shouldn't take all this stuff extremely literally, Guenon himself even wrote about how some of this stuff borders onto the metaphoric and symbolic sometime. To the extent that he gained some of that knowledge from esoteric initiation which may not be available to you at the moment, yes some of that may remain inaccessible. However you can get a lot of it from studying the same texts and writings as him. Guenon heavily bases himself in Advaita Vedanta so if you really want to fully understand where he is coming from the best thing is to read Adi Shankara's commentaries, which have all been translated, reading Ibn Arabi's works would help you understand him as well but are less central to his thought than Shankara's.
>guenon mentions that some of his contemporaries dont even know the difference between the spirit and the soul, which I dont but he never explains where to gain said information.
Typically in these cases it's a reference to how they depart from the traditional Vedantic understanding, which often but not always has numerous correspondences with Sufism, Taoism etc; here I would assume he is talking about the Atma vs. the subtle body or the Atma vs. the vital force.
>he also mentions the many pitfalls of modern neo spirituality but offers no guidance on how to avoid them. Does other books by the big g or maybe evola make this shit more clear?
Just study the main writings and texts from the actual spiritual traditions and ignore anything modern that's not a book about those spiritual traditions that you are only reading so that you'll understand them and their literature better, do this and you won't have any interaction with neospirituality.
>o far i've only read intro to hinduism and crisis of the modern world but it seems like his other books just go more autisticly in depth without starting from the basics of true spirituality.
If by *true spirituality* you mean his metaphysics which might be regarded as spiritual, that's because he first only goes deep into metaphysics in his 'Man and His Becoming' and then follows that up in 'Symbolism of the Cross' and 'Multiple States'

What *is* right wing thought though? Leftism is committed to seizing the means of production. Liberalism is committed to increasing the invidual's sovereignty.

>>13162006
the momentous butthurt that follows in his wake is proof of his exemplary and uncompromising exposition of the truth, only a fool would think the masses would take otherwise to the truth

>>13041140
>links to fagbook
not off to a great start

>However, they are both twins of the supreme Zurvan, which is metaphorical for Infinite time.
Why would anyone feel compelled to worship infinite time? seems pretty lame

>Contrasting the nature of spenta and angra mainyu, through art and in relation to the supreme principle Zurvan, can help one attain liberation. Both Spenta and Angra are in some sense ‘seeking’ and moving asymptotically towards the Absolute or Undifferentiated, albeit from diverging directions."
But if Spenta and Angra both move towards the Absolute then everyone should have attained liberation already because both the two poles of good and bad and their associated symbolism lead to it, anyone occupying any mental state or doing any activity other than perfectly straddling the fence between the two would be on the path to it and so everyone should have already achieved it by now just as a result of going about their business if this was indeed the eternal truth of things, not a very logical system

Also, with all this talk of reaching the Absolute through liberation how is this not a cheap rip-off of Vedanta?

>>12995257
I got you homie, all 4 volumes, free, 323,000 WORDS

http://www.unz.com/book/henry_ford__the-international-jew/

>>12983492
OOOOOOH HE BASED

Tyger Tyger, burning bright,
In the forests of the night;
What immortal hand or eye,
Could frame thy fearful symmetry?

In what distant deeps or skies.
Burnt the fire of thine eyes?
On what wings dare he aspire?
What the hand, dare seize the fire?

And what shoulder, & what art,
Could twist the sinews of thy heart?
And when thy heart began to beat,
What dread hand? & what dread feet?

What the hammer? what the chain,
In what furnace was thy brain?
What the anvil? what dread grasp,
Dare its deadly terrors clasp!

When the stars threw down their spears
And water'd heaven with their tears:
Did he smile his work to see?
Did he who made the Lamb make thee?

>>12950896
but it's cute