This book is the most fundamental work by Guillaume Faye. Faye believes that the future of the Right requires a transcendence of the division between those who wish for a restoration of the traditions of the past, and those who are calling for new social and technological forms – creating a synthesis which will amplify the strengths and restrain the excesses of both: Archeofuturism. Faye also provides a critique of the New Right; an analysis of the continuing damage being done by Western liberalism, political inertia, unrestrained immigration and ethnic self-hatred; and the need to abandon past positions and dare to face the realities of the present in order to realise the ideology of the future. He prophesises a series of catastrophes between 2010 and 2020, brought about by the unsustainability of the present world order, which he asserts will offer an opportunity to rebuild the West and put Archeofuturism into practice on a grand scale.
But the love of wilderness is more than a hunger for what is always beyond reach: it is also an expression of loyalty to the earth, the earth which bore us and sustains us, the only home we shall ever know, the only paradise we ever need – only if we had the eyes to see. Original sin, the true original sin, is the blind destruction for the sake of greed of this natural paradise which lies all around us – if only we were worthy of it. Now when I write of paradise I mean Paradise, not the banal Heaven of the saints. When I write “paradise” I mean not only apple trees and golden women but also scorpions and tarantulas and flies, rattlesnakes and Gila monsters, sandstorms, volcanos and earthquakes, bacteria and bear, cactus, yucca, bladderweed, ocotillo and mesquite, flash floods and quicksand, and yes – disease and death and the rotting of the flesh.
- Excerpt From: Desert Solitaire, by Edward Abbey
Thanks for the lonely night, for the hills, the rush of the darkness and the sea through my heart! Thanks for my life, for my breath, for the boon of being alive to-night; thanks from my heart for these! Hear, east and west, oh, hear. It is the eternal God. This silence murmuring in my ears is the blood of all Nature seething; it is God weaving through the world and me. I see a glistening gossamer thread in the light of my fire; I hear a boat rowing across the harbour; the northern lights flare over the heavens to the north. By my immortal soul, I am full of thanks that it is I who am sitting here!
- Excerpt From: Pan, by Knut Hamsun
“Advertising has us chasing cars and clothes, working jobs we hate so we can buy shit we don’t need. We’re the middle children of history, man. No purpose or place. We have no Great War. No Great Depression. Our Great War’s a spiritual war… our Great Depression is our lives. We’ve all been raised on television to believe that one day we’d all be millionaires, and movie gods, and rock stars. But we won’t. And we’re slowly learning that fact. And we’re very, very pissed off.”
- Excerpt From: Fight Club, by Chuck Palahniuk
“We were in a ditch, but behind us were two hundred yards of flat ground with hardly enough cover for a rabbit.[...] At this moment, a man presumably carrying a message to an officer, jumped out of the trench and ran along the top of the parapet in full view. He was half-dressed and was holding up his trousers with both hands as he ran. I refrained from shooting at him. It is true that I am a poor shot and unlikely to hit a running man at a hundred yards, and also that I was thinking chiefly about getting back to our trench while the Fascists had their attention fixed on the aeroplanes. Still, I did not shoot partly because of that detail about the trousers. I had come here to shoot at ‘Fascists’; but a man who is holding up his trousers isn’t a ‘Fascist’, he is visibly a fellow-creature, similar to yourself, and you don’t feel like shooting at him.”
- G. Orwell, Looking back on the spanish war, Œuvres complètes II, p. 254.
“The point really is that the mass of mankind is miserable, not for want of the wealth taken by the capitalist class, but for want of the wealth that was never created. This wealth was never created because the capitalist class managed too wastefully and irrationally. The capitalist class, blind and greedy, grasping madly, has not only not made the best of its management, but made the worst of it. It is a management prodigiously wasteful. This point cannot be emphasized too strongly. In short, so blind is the capitalist class that it does nothing to lengthen its lease of life, while it does everything to shorten it. The capitalist class offers nothing that is clean, noble, and alive. The revolutionists offer everything that is clean, noble, and alive. They offer service, unselfishness, sacrifice, martyrdom — the things that sting awake the imagination of the people, touching their hearts with the fervor that arises out of the impulse toward good and which is essentially religious in its nature.”
- Excerpt From: Revolution & Other Essays, by Jack London
“You all know the wild grief that besets us when we remember times of happiness. How far beyond recall they are, and we are severed from them by something more pitiless than leagues and miles. In the afterlight, too, the images stand out more enticing than before; we think of them as we do of the body of a dead loved one who rests deep in the earth, and who now in his enhanced and spiritual splendour is like a mirage of the desert before which we must tremble. And constantly in our thirst-haunted dreams we grope for the past in its every detail, in its every line and fold. Then it cannot but seem to us as if we had not had our fill of love and life; yet no regret brings back what has been let slip. Would that this mood might be a lesson to us for each moment of our happiness.
Sweeter still becomes the memory of our years by moon and sun when their end has been in the abyss of fear. Only then do we realise that for us mortals even this is great good-fortune – to live our lives in our little communities under a peaceful roof, with pleasing discourse and with loving greeting at morning and at night. Alas!.. always too late do we grasp that, if it offered no more than this, our horn of plenty brimmed with riches.”
- Excerpt From: On The Marble Cliffs, by Ernst Jünger
La Formazione Delle Élite
A Pedagogy For Democracy by Mario Caligiuri
“The crisis of democracy is one of the crucial issues in our time, engaging in controversy with those who believe in a possible renewal from the bottom. The author proposes a pedagogical reflection, presupposing a social model reconstructed upon making / forming of the elites. There is a need of ruling classes to be effectively controllable, along with a media and economic system that expresses, sustains and represents themselves. We need, therefore, people with a critical way of thinking provided by the education and for them to be able to fight the occult powers which characterize the contemporary society. The attempt of this research is the development of an education for democracy, which arises from a merit-based formation process, that would shape a political system controlled by knowledgeable and skilled citizens within a new circulation of the elite. Inspired by the Gramscian analysis, the author suggests the creation of an unprecedented social bloc composed by young graduates and by small and medium entrepreneurs, the only two categories that could transform Italian society inside a globalized world where everything is possible.”
“Among the signs of the epoch we have now entered belongs the increased intrusion of danger into daily life. There is no accident concealing itself behind this tact but a comprehensive change of the inner and outer world.
We see this dearly when we remember what an important role was assigned to the concept of security in the bourgeois epoch just past. The bourgeois person is perhaps best characterized as one who places security among the highest of values and conducts his life accordingly. His arrangements and systems are dedicated to securing his space against the danger that at times, when scarcely a cloud appears to darken the sky, has laded into the distance. However, it is always there: it seeks with elemental constancy to break through the dams with which order has surrounded itself.
The peculiarity of the bourgeois’ relation to danger lies in his perception of it as an irresolvable contradiction to order, that is, as senseless. In this he marks himself off from other figures of, for example, the warrior, the artist, and the criminal, who are given a lofty or base relation to the elemental. Thus battle, in the eyes of the warrior, is a process that completes itself in a high order; the tragic conflict, for the writer, is a condition in which the deeper sense of life is to be comprehended very clearly; and a burning city or one beset by insurrection is a field of intensified activity for the criminal. In turn bourgeois values possess just as little validity for the believing person, for the gods appear in the elements, as in the burning bush unconsumed by the flames. Through misfortune and danger late draws the mortal into the superior sphere of a higher order”
- Excerpt From: On Danger, by Ernst Jünger
“Everything is rhythm. The entire destiny of man is one heavenly rhythm, just as every work of art is one rhythm, everything swings from the poetizing lips of god, and here the spirit of man combines with it. It is the transfigured destinies in which the maven appears: the poetic say a struggle for truth… and thus God utilizes the poet as an arrow, the rhythm being shot from his bow.”
- Friedrich Hölderlin
“Man never has really loved humanity all of a piece — all its races, its peoples, its religions — but only those creatures he feels are his kin, a part of his clan, no matter how vast. As far as the rest are concerned, he forces himself, and lets the world force him. And then, when he does, when the damage is done, he himself falls apart. In this curious war taking shape, those who loved themselves best were the ones who would triumph.”
- Excerpt From: The Camp of The Saints, by Jean Raspail
The Tyranny Of The Clock
Socially the clock had a more radical influence than any other machine, in that it was the means by which the regularisation and regimentation of life necessary for an exploiting system of industry could best be attained. The clock provided the means by which time – a category so elusive that no philosophy has yet determined its nature – could be measured concretely in more tangible forms of space provided by the circumference of a clock dial. Time as duration became disregarded, and men began to talk and think always of ‘lengths’ of time, just as if they were talking of lengths of calico. And time, being now measurable in mathematical symbols, became regarded as a commodity that could be bought and sold in the same way as any other commodity.
The new capitalists, in particular, became rabidly time-conscious. Time, here symbolising the labour of workers, was regarded by them almost as if it were the chief raw material of industry. ‘Time is money’ became on of the key slogans of capitalist ideology, and the timekeeper was the most significant of the new types of official introduced by the capitalist dispensation.
Capitalism has destroyed our belief in any effective power but that of self interest backed by force. – George Bernard Shaw