Monthly Archive for October, 2009
Page 2 of 6
For A New Revolutionary Theory
by
Dominique Venner
Before even thinking of defining anything constructive, this critique of the flaws of the “nationals” is indispensable. Some, for lack of political maturity, will not be able to comprehend it. Those who have drawn the lessons of their own experience, on the other hand, will recognise its necessity. Revolution is not the act of violence that sometimes accompanies a takeover of power. Nor is it a simple change of institutions or a political clan. Revolution is less about the taking of power than its use for the construction of a new society. This immense task cannot be envisaged amidst disorderly thought and action. It demands a vast apparatus of preparation and formation. The “national” combat is stuck in the old ruts of half a century. Before anything else, a new revolutionary theory must be developed.
Excerpt From “For A positive Critique”
Folk Advance is een gemeenschap van mensen die het behoud en de ontwikkeling van geest, lichaam en ziel van Europa tot doel heeft. Deze webstek van Folk Advance bevindt zich in Ierland en wil algemeen nieuws en informatie bieden voor leden van Folk Advance en kameraden over heel de wereld.
“The bourgeois prefers comfort to pleasure, convenience to liberty, and a pleasant temperature to the deathly inner consuming fire.” – Herman Hesse
The Meaning and Context of Zen
by
Julius Evola
We know the kind of interest Zen has evoked even outside specialized disciplines, since being popularized in the west by D.T. Suzuki through his books Introduction to Zen Buddhism and Essays in Zen Buddhism. This popular interest is due to the paradoxical encounter between East and West. The ailing West perceives that Zen has something “existential” and surrealistic to offer. Zen’s notion of a spiritual realization, free from any faith and any bond, not to mention the mirage of an instantaneous and somehow gratuitous “spiritual breakthrough”, has exercised a fascinating attraction on many Westerners. However, this is true, for the most part, only superficially. There is a considerable difference between the spiritual dimension of the “philosophy of crisis”, which has become popular in the West as a consequence of its materialistic and nihilist development, and the spiritual dimension of Zen, which has been rooted in the spirituality of the Buddhist tradition. Any true encounter between Zen and the West, presupposes, in a Westerner, either an exceptional predisposition, or the capability to operate a metanoia. By metanoia I mean an inner turnabout, affecting not so much one’s intellectual “attitudes”, but rather a dimension which in every time and in every place has been conceived as a deeper reality.
Uyoku Rōnin Dō
by
Daiki Shibuichi
Introduction
Military-style vans circulate through the streets of major Japanese cities. Drivers in uniforms blare slogans via loudspeakers bolted to the vans’ roofs. These are the Japanese right-wingers, or uyoku radical right-wing activists, who routinely demonstrate in front of foreign embassies and government buildings, and who can also be seen protesting in smaller towns. While the leftist Japan Teachers’ Union, or Nikkyōso, holds assemblies in local town halls, uyoku activists organize demonstrations in front of city halls and shout slogans. Furthermore, some of them may demand to meet with members of the mass media who make what the uyoku deem to be ‘inappropriate’ remarks, and they then insist on retractions and apologies for these remarks. In December 2000, journalist and academic David McNeill experienced this pressure from a group of uyoku activists after he mentioned the Nanking massacre on a Japanese radio program (McNeill 2001). He was shocked to learn that the radio station gave in to the group’s demand and asked him to apologize on the next show. The station’s director explained that radical violence directed at the station was unlikely, but it could not be ruled out. The director’s concern was legitimate. There have in fact been sporadic violent incidents attributed to the uyoku. In August 2006, senior Liberal Democratic Party politician Katō Kōichi was targeted by an uyoku radical. After confirming that the home of Katō’s parents was empty, the radical burnt it down and used a sword to stab himself in the stomach at the scene (Noda 2007). The failed Molotov cocktail attack on the residence of Kobayashi Yōtarō, president of Fuji Xerox, in January 2005, by an unidentified perpetrator was followed by anonymous threats. This incident was also suspected to be the work of the uyoku.
Manifesto For Another Youth
We are the youth who have today made a choice: to stand up and be the first in line.
We are the youth who chose Thermopylae rather than to be lethargic and live in denial.
We are the youth of the summer camps, long climbs in the mountains, martial arts and learning through struggle. Youth constructed by effort, sweat and self-transcendence.
We are the youth of alternative culture whose roots are intact. Rock bands with bagpipes and bombards, a chorus chanted in Latin, with dance music or classical . We take part traditional dance, and we mosh.
We are the youth who refuse suicide; as a personal escape, as a future for a generation, or the horizon of our civilization.
We are the youth who place our faith and transcendence over material goods. We value selflessness over selfishness. We choose a heroic dimension of life rather than one based around a career.
We are the youth who refuse all drugs; soft, hard, chemical or natural. We want to consciously confront the challenges of this society and look our destiny in the eye.
We are the youth who choose the path of our community and together are determined to forge the future of our motherland.
We are the youth who will bring these words of nobility to politics and invest in all fields of action with clear ideal: the future will not happen without us.
We are another youth. Join us.
