söndag 18 september 2022

Svensson: En nationell högborg i Norden (dikt)

In Swedish. -- Härmed ett präktigt poem om nationalismens yttring i den magiska realismens anda.




Välkommen till detta unika inlägg. Det presenterar en dikt som är en manande vision, en hjärtevärmade syn för nationalister som staplar i öknen -- som behöver något stärkande, något upplivande. De behöver, kort sagt, visionen av En nationell högborg i Norden...

Diktens författare är Lennart Svensson, författare till romanen Den heliga flamman.

Då börjar vi...

En nationell högborg i Norden – den står där för
vår syn... och mer än så, jag bor där, detta
är min bostad, mitt baslokus i en stormig
värld... en boning omgiven av en trädgård med
ginst och lilja, ros och syrén... ett palats
av granit och ektimmer, porfyr och brons,
silver och guld... med fronter och flyglar,
tornhuvar och fritrappa, bronsport
och kvaderrustik... och ett inre med gemak
och praktsalar, bibliotek och bankettsal...
och inrett med röllakan, lädertapeter,
sidenmattor, kabinett och nischer... och
oljemålningar av Winge och Hellquist,
akvareller av Bauer och Lagerlöf... med bokhyllor
av ek med isländska sagor, Svea rikes hävder,
Rydbergs gudasagor, segersvärd och Undersökningar
i germanisk mytologi i läderband med guldtryck...
allt detta, och Ett rike utan like, finns att beskåda
i Nordens nationella högborg, Varjestad, Sveriges
hjärtland... och vill du komma dit så ska det nog
gå bra, följ bara flaggan, alltid hissad enligt
flaggreglerna, svenska flaggan gul och blå
vajande i tornet som kröner detta präktiga palats,
lyser där i toppen som en fyrbåk i kulturkampens
stormiga värld i tvåtusentalets hårda verklighet.




Relaterat
Lyx
Mythago Wood
Sveriges historia
Den heliga flamman

torsdag 15 september 2022

Poem, 15 September 2022

Welcome. Today's post is a poem, written entirely in Sanskrit. Enjoy.




sac cid ânanda... so 'ham, so 'ham...

ashvam âshu-gam âruhya...

ratham sthâpayitvâ...

om bhûr bhuvah svaha
tat savitur varenyam
bhargo devasya dhîmahi
dhiyo yo nah prachodayât...

namas te...
namas te...

prakâshavân... asmin loke... bhavati...

raver mayukhair abhitâpito bhrisham...
mandam mandam nudati pavanah...

om namo nârâyanâya... om namo nârâyanâya...

sac cid ânanda... so ’ham, so ’ham...



Related
The Kalki Purâna -- just my cup of tea
Kali Yuga is over
Photo montage by LS

tisdag 6 september 2022

Famous people and their cars

Hereby a listing of some interesting people and their cars.




We will start this list with some fantastika authors and what cars they had.

We simply say:

. Tolkien, Morris Cowley. Tolkien was no car guy and he got rid of his car during the war because of gas rationing. Then he made his empty garage into a study; he wrote his best work there.
. A. E. van Vogt. According to Charles Platt he once had a black Cadillac with fins, so it probably was a late 50s, early 60s model.
. Philip K. Dick. According to Lawrence Sutin, in the late 70s, early 80s he for instance had a Fiat Spider sports car (see pic) and a Mercury Capri.
. Bob Heinlein. In the early 50's he had a '49 Cadillac. This we gather from Patterson's bio... and in this book we also see a pic of fellow sf author Poul Anderson, come to visit him in what seems to be a white 1965 Jeep Wagoneer, one of the early and reasonably stylish SUV's.

+++

We will now continue with some other celebs and their cars.

First, we will mention Janis Joplin and her Porsche 356C. This specimen of the last pre-911 model she had painted in a colorful pattern, rather ugly, so we will spare you the look of it.

That Porsche could make you think of James Dean, who also owned a car of this make... and so we get some examples of automotive tragedy. Like this:

. James Dean, Porsche Speedster. He lethally crashed in it.
. Stig Dagerman (Swedish author), Austin Somerset. He killed himself in it, locking himself up in his garage to be asphyxiated by the carbon monoxide.
. Albert Camus, Facel Vega. Ending in another lethal crash.

+++

Continuing in a more upbeat vein we can say that Elvis always had a bunch of Cadillacs parked in front of Graceland... a striking symbol of opulence.

But his most dear drive was a Stutz, a super luxury car designed by Virgil Exner. -- Elvis said of this car: "If you haven't arrived in a Stutz, you haven't arrived at all"...

Finally this...

John Lennon of Beatles had a Rolls Royce, painted like a canal boat; it was as ugly as Joplin's Porsche, another hippie paint job best left to rest in peace. -- Lennon didn't like to drive but his charming wife Yoko once forced him to do it anyway, in this very Rolls Royce, ending in a crash. Not a lethal crash though.



Related
Heinlein and my sf study
A presentation of this blog
Golden Yoga -- life as art
Interesting aspect of my novels

måndag 29 augusti 2022

Jack Steelnack: the metal years

Now for some more lines about the Actionst paragon, Mr. Steelnack... here is part 1 of the series... and here is part 2.




Who is the hero of the New Age...?

It is Jack Steelnack... aka. "Total Man, Absolute Man, Magician Man"...

+++

Q. Who can talk to gods and men, animals and spirits...?

A. Total Man, Absolute Man, Magician Man...

Q. Who intuitively knows the will of the people...?

A. Total Man, Absolute Man, Magician Man...

+++

You get the drift... Jack Steelnack is the king of the heap, A Number One...

He is Action Man, Electric Man, Steel Man...

He is the king of all the lands in a kingdom of the sands...

He is Dvapara Man... Crystal Man... Amen Man...

He is hero... god... superman...

+++

He goes through the sunken dream... he sings for body and soul...
Have no fear, just believe...
Have no fear 'cos I am here...
Be still and know that I AM...
He is preacher man, teacher man...
the new age heroic man...
absolute man...
total man...
magician man...

+++

He is superman... he is god...

He is victory -- victory -- victory.

The time... has come...
for him... to lay claim his crown...
Messiah supreme, true leader of men...




Related
Jack Steelnack, part 1
Jack Steelnack, part 2
Kali Yuga is over

fredag 19 augusti 2022

En viktig fråga om vad som står i RF

In Swedish. -- En viktig fråga för det moderna Sverige är denna: är Sverige mångkulturellt per definition? Är mångkulturalismen inskriven i grundlagen?




Det hörs ibland från PK-håll: "Sverige är mångkulturellt, det står i grundlagen"...

Men detta är lögn.

Sverige är INTE mångkulturellt enligt Regeringsformen.

Det är en myt.

Termen ”mångkulturell” osv. förekommer inte i Regeringsformen.

Det som folk syftar på när de säger detta är följande: en sats i paragraf 2 som säger att minoriteters ”möjligheter att behålla och utveckla ett eget kultur- och samfundsliv ska främjas”.

Före 2010 stod det ”bör”, den nya skrivningen med ”ska” var en skärpning.

Men såklart är detta långt ifrån någon klausul om att Sverige skulle vara mångkulturellt och att etniska svenskar därmed upphört att existera.



Relaterat
Svenskfientligheten som idé är passé
Antivitism är olagligt
Ett rike utan like (2017)
Foto ur det svenssonska arkivet: Åsele

måndag 8 augusti 2022

A closer look at the Kalki Purāṇa

The mythical forces are reactivated...




The Hindu avatar Kalki is rather topical these days. Who was he?

This we will answer in this post.

Previously on the blog we have spoken about Kali Yuga. We hold that it has ended. This is of some importance to our times. And Kalki plays a part in it all.

In this post we will summarize a book about Kalki. We will take a look at this one: Śrī Kalki Purāṇa, translated by Bhumipati Dasa, Jai Nitai Press 2006.

Kalki is the tenth, future, coming avatar of Viṣṇu. This is interesting, both regarding Hindu myth and current western world myth. For starters, we will look into the meaning of the myth, and then the mainstay of the post will give a summary of the story of Kalki, as found in the Kalki Purāṇa.

+++

So then, first, a little about the Kalki myth proper, the Hindu hero named Kalki. The story of him, the glorious Kalki Purāṇa, begins thus: the world is in chaos. Irreligiosity abounds; with a Skt. term the situation can be described as “adharma” = non-dharma; an absence of the implicate, divine order, is seen everywhere in human affairs. The world needs divine help... so an envoy is sent to heaven to ask God to intervene. This is a rather common pattern in Hindu myths, for instance seen at the beginning of Mahābhārata.

There we have the beginning of the Kalki Purāṇa: on earth, the Kali Yuga is raging; the above state of adharma. Some demigods, having seen the degeneracy and chaos abounding, go to Brahmā in heaven to ask him for help. Brahmā in turn asks Viṣṇu to intervene; and the blue god of dharma, upholder of the cosmos, soon decides to take a part of his soul and let it incarnate in a human hero that will rectify the situation. The hero’s name will be Kalki. Thus “the tenth avatar of Viṣṇu” will come true.

This is the situation, the dramatic setting of the Hindu document Kalki Purāṇa, written some time around 1500 and 1700 CE. And now, some words about what this means for us in the Western world... for, later, in our age, the 20 and 21st century, “Kalki” has also become famous for being seen as a coming avatar of Adolf Hitler. Savitri Devi (Maximiani Portas, 1905-1982) made this interpretation. Like this: in 1928 Hitler said that he wasn’t “the One” but maybe only a forerunner, a predecessor, a mere harbinger of greater things to come. The saying was made in an interview with Hans Grimm. Specifically Hitler said: “I know that Somebody must come forth and meet our situation. I have sought him. I have found him nowhere; and therefore I have taken upon myself to do the preparatory work, only the most preparatory work. For that much I know: I am not He.” [AH in Grimm interview, quoted after Devi, The Lightning and the Sun, p. 434]

Savitri Devi, interpreting this, meant that the Führer would some day return as Kalki, the tenth and future avatar of Viṣṇu. Kalki will lead an army of Aryan heroes from myth and history: “They are the bridge to supermanhood, of which Nietzsche has spoken, ‘the last Battalion’ in which Adolf Hitler has put his confidence. – Kalki will lead them, through the flames of the great End, into the sunshine of the new Golden Age.” [ibid p. 435]

Whatever the Hitler connection to the Kalki myth means, we don’t know. Below will, at any rate, be give a summary of the Kalki Purāṇa. Even beyond the AH connection it is an exciting story. The original is written in metric couplets, ”epic Sanskrit” in śloka meter. The whole text, Sanskrit with English translation, can be found here.

+++

As we have already said, the Kalki Purāṇa is from between 1500 and 1700 CE, that is, from the early modern period – that is, ”not so old”. But the prophecies per se of the appearance of Kalki are much older. For instance, the Bhāgavata Purāṇa (a mythic collection about Kṛṣṇa) foretells of Kalki. And this text, the Bhāgavata Purāṇa, aka. Śrimad Bhāgavatam, was written sometime in the early centuries CE, maybe as early as the 6th.

The Kalki myth is old. And what do we learn of it in the Bhāgavata Purāṇa?

There are primarily two Kalki quotes in it and they say the following. Pro primo 1.3.25:
athāsau yuga-sandhyāyāṁ / dasyu-prāyeṣu rājasu
janitā viṣṇu-yaśaso / nāmnā kalkir jagat-patiḥ
“Thereafter, at the conjunction of two yugas, the Lord of the creation will take His birth as the Kalki incarnation and become the son of Viṣṇu Yaśā. At this time almost all the rulers of the earth will have degenerated into plunderers.”

We are now at that "conjunction of two yugas". We have told about it before.

Here, it might suffice to say: according to Rudolf Steiner, Kali Yuga ended in 1899... this is the end of Kali Yuga, and the beginning of Dvapara Yuga... “the conjunction of two yugas” as the verse says... and so, I ask you, what famous politician was born about then... a politician whom Serrano has pointed out as exactly the tenth avatar of Vishnu, as Kalki...?

Listen again to the translation of 1.3.25, this is mythical, this is the soundtrack of our times:

“At the conjunction of two yugas, the Lord of the creation will take His birth as the Kalki incarnation and become the son of Viṣṇu-Yaśā. At this time the rulers of the earth will have degenerated into plunderers.”

The second place in the Bhāgavata Purāṇa mentioning Kalki is in book 12.

“Lord Kalki will appear in the home of the most eminent Brahmana of Śambhala village, the great soul Viṣṇu-Yaśā.” (Śrīmad-Bhāgavatam 12.2.18)

This is followed by two more verses of great splendor, 12.2.19-20. They are about Kalki mouting his horse and killing millions etc:
aśvam āśu-gam āruhya / devadattaṁ jagat-patiḥ
asināsādhu-damanam / aṣṭaiśvarya-guṇānvitaḥ
vicarann āśunā kṣauṇyāṁ / hayenāpratima-dyutiḥ
nṛpa-liṅga-cchado dasyūn / koṭiśo nihaniṣyati
“Lord Kalki, the Lord of the universe, will mount His swift horse Devadatta and, sword in hand, travel over the earth exhibiting His eight mystic opulences and eight special qualities of Godhead. Displaying His unequaled effulgence and riding with great speed, He will kill by the millions those thieves who have dared dress as kings.”

+++

I will only say: Kalki is an ontological-mythical reality. This is no mere ”interesting phenomenon,” something to reduce into nothing by a critical philologist. What exudes from the Kalki story is the power of myth, in our day enhanced by the Hitler interpretation seen above. So, is Kalki what AH will become, or is this purāṇa just a story of what has been? No one can say; there is no instance outside of language, outside of reality, where one can judge and say, ”this is so, and not in any other way”. Like any ancient myth the Kalki myth is irreducible; it is revelation. It is ambiguous; Kalki Purāṇa is a virtual force-field of story, divine worship, cosmology, and moral. It is a complex of symbols – and god speaks to us in symbols.

As noted, we have gone deeper into the meaning of the Kali myth before.

+++

That was what Bhāgavata Purāṇa says of Kalki. Now over to Kalki Purāṇa proper.

Kalki Purāṇa has 35 chapters. Of the dramatic structure you can, to simplify somewhat, say that chapters 1-13 are setting the stage, presenting Kalki, and preparing for battle. Chapters 14-28 are about the battles of Kalki. And chapters 29-35 are ”soir de bataille,” the tranquil ending after the epic war against adharma is successfully concluded on all fronts.

We will now recapitulate the Kalki story as seen in the Kalki Purāṇa. For its part, perhaps ”the Hitler connection” becomes rather vague when delving into the purāṇa proper, when confronted with the details of this ancient Hindu myth; we won’t go into that, we won’t interpretate – not generally. Sometimes we just retell the legend, sometimes we make one or the other reflection about the content. Overall, we will give you the myth as a complete parcel, a model if you will, and maybe or maybe not it will clarify things. But, as intimated, art is symbolism and Kalki, in all his connotations, is a strong symbol, a symbol of ”Rider of the Apocalypse,” a symbol of prophecy (like ”a lawgiver shall come who will vex the rebellious,” as Nostradamus said), a symbol of ”a world ruler who will return” à la King Arthur, Friedrich Barbaraossa, Holger Danske.

The specificity of the symbol, any symbol, is to be ambuguous, to have many meanings. Kalki is a rather fine example of this; as a symbol he is illustrioulsy ambiguous and rich in meanings.

+++

Now for the summary of Kalki Purāṇa...

Chapter 1. The first two verses of this chapter give us a description of Kali Yuga, the chaotic, degenerate era when religious principles are forgotten and everyone indulges in materialistic pleasures. Sin rules supreme – and the implicate order, the lex naturalis of dharma is trampled underfoot. So, next we get verse 3, being an invocation to the heavens, asking Kalki to be born on earth to end the Kali Yuga: “May the Supreme Personality of Godhead, having assumed the form of Kalki, who is the Supersoul of all living entities, establish the eternal principles of religion. Having appeared in a family of brahmanas, He will annihilate the sinful kings of Kali Yuga by the fire of the poison emanating from His ferocious serpent-like hands while riding on the back of an excellent horse of the Sindh province. In this way, He will protect the pious and re-establish Satya yuga.” – The sage Sūta Gosvāmi then tells of the world in the throes of Kali (Kali is here a male god, a god of material indulgence).

For its part, verse 43 of Chapter 1 is a “scene in heaven” which we always have at the beginning of epics (The Iliad; Mahābhārata; and also in lesser stories such as Śakuntalā and the Sunda and Upasunda-substory of the Mahābhārata). Specifically, we are taken to the heavenly abode of Brahmā, the divine Creator. Among other things, there is spoken of “intoxicated bumblebees” at the seat of this god; like in Jünger’s novel Heliopolis bees are described as intoxicated by nectar, that is, they’re gloriously inebriated while doing their thing, they aren’t “working” in the slavish, dull sense. – The demigods are addressing Brahmā, seeking a solution to a world gone astray (verse 44-45). – Then it is finis of chapter; it ends “in medias res,” on a dramatic note, which is not uncommon in purāṇas and Mbh; the dramatic situation is resolved in the next chapter.

Chapter 2: in this chapter Viṣṇu heeds the call of Brahmā and decides to get incarnated as Kalki. – What we specifically get here is, first, a little repetition; the demigods are complaining to Brahmā of the dismal state of the world (verse 1). Brahmā, after hearing this, says, “let’s go to Viṣṇu with our plea, he might help us” (verse 2).

Verse 3: “After saying this, Lord Brahmā took all the demigods and went to the abode of Lord Hari (= Viṣṇu) known as Goloka, a heavenly planet. There, he offered prayers to the Supreme Lord, informing Him of the plight of the demigods.”

Verse 4: “After hearing everything in detail, lotus eyed Lord Hari said, ‘О Brahmā, rest assured that I will soon descend to the earth and appear in the village known as Śambhala [Śambhala is in this context a place in northern India]. I will take birth in the house of a brahmana named Viṣṇuyaśā, from the womb of his wife, Sumati’.” He also says that with the help of his four brothers he will eliminate the wicked Kali (verse 5), the male demon symbolizing the degenerate era, Kali Yuga. Kalki will name two kings to rule the earth, Maru and Devapī (verse 7). He will reinstate the rule of religion; he will return to Vaikuṇṭha (= heaven) only after Kali is destroyed (verse 8). – Kalki, as an avatāra of Viṣṇu, as a newborn child, is attended upon by great sages. – Verse 31: Kalki’s brothers are Kavi, Prajña and Sumantra. Each of them eventually has two sons. – Kalki gets religious instruction by his father.

Chapter 3, preparations for the great task of Kalki. – Kalki is taught by Paraśurāma, the warrior who wiped out the entire Kṣatriya class. Also, like Kalki, Paraśurāma is a Viṣṇu avatāra; Paraśurāma is avatāra number six, Kalki is avatāra number ten. Paraśurāma’s instruction comes in the form of reading the Vedas. Plus lessons in archery. Kalki’s guru says that he will get a powerful weapon by Lord Śiva, marry a pious woman named Padmā, and reestablish dharma in the world (verse 9). He will defeat Kali and eradicate Buddhism. Regarding the ordinated “gift of the student to his teacher” (dakshinā), Kalki had asked Paraśurāma what gift he wanted; the ācarya said, the very deed of you, Kalki, that of re-establishing dharma, will suffice. – Kalki approaches Śiva, the famed Mahādeva. After hearing Kalki’s praising of him, Śiva gives him a white horse manifested from Garuḍa, the eagle god, and a parrot, which knows past, present and future. The horse’s name is Devadatta, the parrot’s, Śuka. From Śiva Kalki also gets a very shiny (mahā-prabham) sword. Kalki accepts the gifts and rides back to Śambhala.

Chapter 4, about the future wife, Padmāvatī; like Kalki she is is a divine avatāra, specifically, she is the incarnation of the goddess Lakṣmī. – In this chapter we for instance hear a Kalki preachment along the lines of, “I am god, the universe, everything”... Kalki also speaks on how to be a Brahmin. – The wise parrot Śuka arrives, telling Kalki of the island Siṃhala (= The Island of the Lion, siṃha), and on that island lives a maiden fair, Padmāvatī. She will be Kalki’s wife.

Chapter 5, telling of Padmā’s svayamvāra, a rococo style picture of a genuinely Aryan court ritual, that of a noble woman chosing her husband.

Chapter 6, telling how Kalki is about to get the hand of Padmāvatī. She knows that Kalki, Viṣṇu incarnate, will be her husband, but will it really be? – Śuka, Kalki’s parrot, flies to Padmā’s island to tell her about the splendor of Kalki; this we get in Verse 14-18, a fine example of the Hindu rococo style in literature:
Thus, Śuka, the great parrot, crossed the ocean. Upon reaching his destination, he first bathed, drank some water, and ate many sweet and ripe fruit. After that, he entered the king’s palace and sat at the top of a nāgakesara tree, which was situated within the compound of the ladies’ quarters. After some time, the magnanimous Śuka saw Padmāvatī approach, and so he addressed her in a human voice: ‘О beautiful lady with a most charming face, your eyes appear to be very restless. By seeing you, I feel that you are Lakṣmī, the goddess of fortune. – Your face resembles a lotus flower. The aroma of your body is like the scent of a lotus and your eyes are just like lotus petals. Your hands are reddish, like lotus flowers, and you hold a lotus in your hand. – О beautiful one with a charming face, you simply bewilder all living entities. I think that the creator had made you after collecting all the beautiful objects of the world’.


Next (verse 22-23), Śuka the parrot says that he knows everything, both humanely and scripture-wise; gods and saintly kings receive him, he travels in space of his own free will.

Chapter 7. Padmā preaches Vaiṣṇava doctrine to Śuka.

Chapter 8. Kalki goes to Padmā’s island. An interesting quote of the prevalence of UFO’s in Hindu culture is verse 8.40: “various large vimanas”: nānā vimāna bahulam. These craft were seen near Simhala island when Kalki went there.

Chapter 9. Kalki meets Padmā.

Chapter 10. This chapter tells of the marriage between Kalki and Padmā.

+++

Chapter 11. This chapter offers us a Kalki preachment of no plot value. The sage Ananta tells a story of the power of māyā.

Chapter 12. Ananta’s story continued.

Chapter 13. Kalki and Padmā returns to Śambhala.

Chapter 14. Kalki Conquers Buddhism in the form of him attacking the army of Buddhists. P. 154, Kalki kills Buddhist king Jina by breaking his “spine with a powerful kick”... fighting Māya-Devī, p. 157... Kalki merging with Māyā, p. 158... Kalki’s warriors regain strength by this, p. 159... As mentioned earlier Kalki knows archery, he has a dhanu (bow, like the Biblical apocalypsis white horse-rider, Apocalypse 6:1-2), verse 46, p. 159.

Chapter 15. In this chapter some mleccha women attack Kalki’s army and a fierce battle ensues. Verse 4, p 162: “The entire battlefield became mired with blood...” Verse 5: “so much blood poured from the bodies of the slain elephants, horses, and chariot drivers that a river of blood (rudhira srava) was created”. Verse 20 etc, Kalki stops and asks the women why they, who are so lovely, must fight. They answer: our husbands have been killed by you. – Next, the souls of their weapons come forth and say that Kalki is a divine avatāra, he is in all your hearts. So, he essentially moves the weapons, not you. We can’t harm you. Verse 36: “Lord Kalki has assumed different forms with the help of His various energies, mayayā bahukṛtaḥ.” – This is a little BhG-style lesson, a moral lesson taught on the field of battle. – Impressed by the doctrine the Mleccha women surrender before Lord Kalki.

Chapter 16. This is the story of a rakṣasī attacking Kalki and devouring him and some of his allies. While inside her belly Kalki creates fire with one of his arrows, burning up the demon’s abdomen so that he and the rest can come out of the body, verse 35-36. – The rakṣasī’s son is defeated by Kalki summoning a brahmāstra, a glorious weapon of spiritual energies, given to him by his teacher Paraśurāma. Verse 44.

Chapter 17. In this chapter Kalki holds a sermon for some sages, like Paraśurāma, Aśvatthāmā, Angira, and king Maru and king Devapī of the Candra and Sūrya dynasties. King Maru praises Kalki as Viṣṇu. The king then praises Lord Rāmacandra, commonly known as Rāma, hero of Rāmāyana. He tells a story of him.

Chapter 18. More Rāma stuff: his descendants are king Maru and king Devapī; the latter tells of his condition. Kalki promises to protect these two kings.

Chapter 19, entitled “The Appearance of Satya Yuga and a Description of the Different Manus”. Here we are treated with the arrival of the sage Maskarī, the personification of Sat Yuga. He delivers a lecture about yugas. To realize the passing of Kali Yuga Kalki then says, let’s go to war against Kali.

Chapter 20, telling of warring against Kali and his allies. “I am just about to set out on a tour to conquer all the kings of the world,” Kalki says in verse 25. This is truly grand and apocalyptic...!

+++

Chapter 21, in which the Kali battle is concluded. Kali’s capital city Viśasana is set on fire by hitting it with fiery arrows. Kalki kills the demon pair Koka and Vikoka (in other myths this pair is known as Gog and Magog). Verse 31-32, style: “Being overjoyed, the Gandharvas began to sing, the Apsaras danced in ecstasy, and the sages offered prayers while the demigods, Siddhas, and Caranas showered flowers from the sky upon Lord Kalki. – Lord Kalki felt great satisfaction after finally attaining victory over Koka and Vikoka. By invoking celestial weapons, the Lord proceeded to kill ten thousand enemy warriors while smashing their chariots and slaying their horses.”

What happened after the battle we hear in verse 35-36:
After defeating all His enemies, Lord Kalki and His associates proceeded towards the city of Bhallatanagara, which was inhabited by Sayyākarnas. – Style: “While going, Lord Kalki and the kings accompanying Him were glorified by everyone and music filled the air. The Lord was fanned by cāmaras as His entourage, which consisted of countless soldiers bearing celestial weapons, proceeded in a joyful mood, riding upon their chariots, horses, and elephants.


Chapter 22. We are in this chapter regaled with the great battle at the city of Bhallata, although its king Saśidhvaja is a Kṛṣṇa worshipper. But in karma yoga, a battle well fought is fine with the Lord, a dharmic battle being like a religious service, so they fight. Rivers of blood! (verse 31)

Chapter 23. End of Bhallata battle. Saśidhvaja captures Kalki and brings him to his castle.

Chapter 24. At the Bhallata court. The king’s wife helps the wounded Kalki. Later, the revived Kalki gets the royal daughter Ramā in wedding.

Chapter 25. Saśidhvaja tells of his previous incarnations, the first of which was a carcass-eating vulture.

Chapter 26. Saśidhvaja preaches Vaiṣṇava doctrine.

Chapter 27. More moralities.

Chapter 28. Kalki goes away to a city of serpents to conquer it. He enters the city alone, on horseback, only equipped with his sword and his parrot on his shoulder. He meets a lovely gandharva lady who tells her story.

Verse 28, after administering his empire Kalki goes back to reside in Śambhala with his two wives, Padmāvatī and Ramā. Sat Yuga begins (verse 30). Traditionalism now rules, à la: spirituality is reawakened, irreligiosity is eradicated, dharma is reinstated.

Chapter 29. In this chapter we get an elaboration of the Vaiṣṇava doctrine.

Chapter 30. This chapter gives a heartwarming image of Sat Yuga bliss. Kalki performs an aśvamedha sacrifice.

+++

Chapter 31. Paraśurāma, visiting Kalki in Śambhala, tells a story of religious piety.

Chapter 32. This chapter paints a picture of Kalki’s court life in Śambhala.

Chapter 33. Kalki, his work done, his mission to reinstate Sat Yuga successfully accomplished, can return to heaven. Thus, he turns over the kingdom to his four sons and leaves for Vaikuṇṭha.

Chapter 34. Prayers to river Gangā.

Chapter 35. This last chapter of the whole purāṇa is a praise of it. And the last verse, 35.39, reads:
May Lord Kalki, whose complexion is the color of a dark rain cloud, whose horse travels faster than the wind, who protects the righteous with His sword, who establishes the principles of religion, and who re-establishes the Satya-yuga after vanquishing Kali, shower his blessings upon you.


+++

That was the summary of Śrī Kalki Purāṇa.



Related
Kali Yuga is over -- what does it mean?
The corrected chronology of Kali Yuga
Rigorism -- historical essays (2022)

onsdag 27 juli 2022

Jack Steelnack: the saga continues

Jack Steelnack... we've met him before... and now he's here to take center stage as teacher and preacher, artwork and superman...




There he stands... Jack Steelnack... before his mansion... an exclamation mark in the landscape, a union of time and space, past and present, history and future...

That's him alright... that's him AltRight... the Absolute Man, Total Man, Magician Man... Sonnenmensch Divya... the mindful superman... the responsible man...

He's simply the man... he's simply Actionism embodied... Actionism personified... Actionism summarized in a human gestalt...

Gestation period over... now he's here amongst us... revealed like a divinity... a superman, overman, man plus...

+++

One man, against the universe... a single gestalt symbolizing the Man to Come... a king, priest and prophet in one...

There he stands... like a high priest, conducting a ceremony... a high priest, high on life... a priest inaugurating the New Age... a preacher preaching about the whiteness of space...

+++

He cruises into town... just like some sacred cow... visions of grandeur in his head... hubris and megalomania... egomania... monomania...

+++

Absolute Man... Total Man... Magician Man...

+++

You might wonder, "what occupation has he, this indescribable Mr. Steelnack? He must be something extra, something exclusive, like an artist..."

But then we say: he isn't an artist... he himself is the artwork...

+++

He cruises into town, stops in the square, and says:

"O all ye citizens of Dharma Town... ye married moms, soccer moms, divorced moms, queen-of-proms... ye sf fans, fantasy fans, weird horror fans, crime fans, fans-n-slans... ye altrighers and allrighters... ye Nietzscheans and Switzerlands... all ye creatures great and small... I love you all, and I bless you all."

As Total Man, Divine Man, he blesses us... rightly so... this is no mere show, no theatrical release... for in his being he has THE LIGHT... in him is engrained the I AM wisdom... thus, at the same time he is the most egoistic, and most pious person thinkable... he is God's Stellvertreter on earth... God's locum tenens...

He acknowledges God... and he, Mr. Steelnack, is a smaller numen under him...

God is God... and Jack is god, lower case g...

That's the god and superman he is.

+++

He stands before his house, alone, for only thus can you be a superman icon... he is alone in front of his house just as he meditates alone, sings alone, prophesies alone...

Prophesying is no group activity...

+++

He is a living work of art... by merely living, talking, doing stuff he exudes divine power... he gives us "that old razzle-dazzle"... by merely going about his business in Dharma Town...

He is god... he is superman... he is victory... victory... victory...

He lives in a palace with infinite hallways, infinite goldbars, infinite opulence...

He is superman... overman... man plus...

He talks to the animals, it's incredible...

He has a female dual, like any god... every god has his goddess... and Jack's dual is Melina Starr... a superwoman for a superman... he adores her, she adores him... and the gods made love...

+++

He goes down town in his fancy car, a chariot of the gods...

He sings,
If you've got a car, a trailer or a jeep,
Mercury Cougar, make sure it aint cheap,
Chevy Corvette, Metropolitan Met,
a Dodge or a Fudge –
then baby I can drive your car... I can drive your car...
Wheels... a glint of steel and a flash of light...

+++

He is art, he is myth, he is fairy tale come real...

And you, you who need problems, maladies, everyday nagging for a text to be relatable, I can only say: O ye of little faith...

You have no place in this... just go, and let us be done with you... you "Debbie Downers" and all like you... nihilists, pessimists, and atheists... the golden triad of sophism... all you psychoanalysts, particle physicists, and class struggle prophets...

This just aint for you... Jack Steelnack has got nothing to say to you...

+++

Jack Steelnack is Actionism... Actionist No 1... Actionist paragon... energist aestheticist... his life is his art and his art is his life... he just can't avoid being artistic... just see the pic of his palace, just marvel at the wonders inside... of the galery and the grand hall and the oratorium and the bathorium and the libratorium... with books of wonder for an age of wonder...

+++

Absolute Man... Total Man... Magician Man...

Moving in circles around you...

Processing data at lightning speed...

Sometimes he just sits there, observing you...

He doesn't seek happiness... he has it already... in his ever-ongoing meditation, he embraces action, inaction, bliss, quiet, happiness... he is Movement As State... Action As Being... you know the drill...

+++

Jack Steelnack says:

"The whole culture is antiwhite... which leaves the world to whiteness and to me..."

+++

When he's upset he takes a deep breath and says, "I AM"...

When he's feeling low and dejected, he takes a deep breath and says, "I AM"...

So you see, whether he's up or down he just meditates for a while, ending up in equilibrium... that's samatva, that's apateia, that's superman equanimity through thick and thin...

+++

He goes downtown in his bronze-shimmering coupe... controlling it perfectly... reading the instruments... speed, 70 km/h... time, 1.30 PM... exterior temperature, 10 centigrade...

He parks his car... he goes away through the urban labyrinth... he enters a marble house and interacts with people... he goes out unto a balcony and delivers a speech, saying, "I am the savior of the white race, bringing endless grace"...

Standing ovation from the crowd...

And after a while Jack continues his speech... and he says, "I will give you the stars... I will liberate you, and then show you the way to Mars... and then the stars..."

"I'm seeing the stars, like dust... I travel to Mars, it's a must..."

Apprehensive silence from the crowd...

"First we crush antiwhiteism, then we'll head for the stars... that's the program... that's my unique message... no one else on the whole planet says this... therefore, follow me... listen to my message... my basic message... which is... today the world, tomorrow the stars..."

"An unequalled renaissance will come... we shall raise the world from its lethargy"...

+++

Total Man... Absolute Man... Magician Man...

Astral Man... god-man... superman...

Sonnenmensch... overman... man plus...



Related
Jack Steelnack -- the Interview
Actionism -- the Next Big Thing
Golden Yoga -- Life as Art

lördag 23 juli 2022

Good reads, 23 July 2022

I've just read these books... fact and fiction, all in a jumble.




R. A. Schwaller de Lubicz, The Temple in Man (1949)... an essay interpreting the Egyptian temple of Luxor as an esoteric library in stone. I got some wisdom out of it... about as much as I did from John Anthony West's Serpent in the Sky (1979), which tries to explain Lubitsch's book. Worth the effort if you have som esotericist foundation, otherwise this pair will be Greek to you.

Arthur Machen, The Great God Pan (1894)... a horror novel that influenced Lovecraft... Machen's novel is a bit slow and cumbersome, yet it was rather challenging when it came, intimating Pagan numinosities. This novel is mostly of historical interest but it does live in a kind of mythopoetic grey area... it has potential, it has flashes of brilliance. Available on Project Gutenberg here.

H. Beam Piper, Omnilingual (1957)... a short about explorers of Mars, searching through ruins of a bygone civilization... in focus is the decoding of its language... absolutely tops, succinct and rich in detail, meaning, and mimesis... available on Project Gutenberg here.

Raymond Chandler, The Little Sister (1949)... a succession of meaningless LA mileus and sleazy characters, nevertheless it kept me hanging on till the end. When Chandler avoided preaching, avoided diatribes of how bad life is he wrote with flair... that is, when the "active nihilism" comes to the fore it's a nice ride. One memorable scene is near the end, when a B-movie star named Dolores Gonzales arrives in a Mercury convertible and wants Marlowe to come along and rescue a common friend... I will say no more, this scene (which is merely a build-up to a dramatic denoument) has got it all... mostly in the form of understated dialogue... and the car, the Merc... a luxury car for its era... this just tops it off... Chandler liberally gives us names of the make of cars, that's a huge plus for atmosphere... the novel came out in 1949 but it must have been written somewhat earlier, given the usual magazine publishing before novelization... so I guess it was something like a 1946-48 Merc she drove... like the one in the pic.



Related
Rigorism (2022)
Target: Mars
SF Seen From the Right
Pic: Mercury 1948

onsdag 13 juli 2022

So then, Kali Yuga is over -- but what does it MEAN...?

Good evening and welcome to this post. This text tells you what it is all about -- what traditionalism means, what new age means, what paganism means... in view of the Kali Yuga having ended.




Kali Yuga is over. I have just told you about the formal calculation supporting this view.

Now for the philosophical meaning of it.

+++

I’d say, the meaning of this is substantial. The implications of it are quite fundamental to our whole being as westerners of the 21st century.

For us of the radical-conservative persuation, knowing that the Kali Yuga is over, is of tremendous consequences.

I mean, think about it...

Look at the sources of the current radical traditionalism. Look at any “trad-rad,” any modern nationalist, any identitarian white person, any latter-day Pagan, mindfulness practitioner, Faustian romantic, Wagnernian, Nietzschean, new age enthusiast...

At what time in history did these particular movements appear? – They appeared in the late 1800s. The time when Kali Yuga ended.

Rudolf Steiner is the advocate of the “1899 end of Kali Yuga”. And even if you take the other relevant consideration into view, Yogānandajīs “1700 end of Kali Yuga,” it applies, because between the end of an age and the beginning of a new we have a transitional period called sandhyānsa – a period of about 400 years.

+++

Face up to it: Kali Yuga ended about this time (1700s, to be definitely over by about 1899), and this time saw the rise of countless liberation movements for Europeans: nationalism, paganism, wicca, Nietzsche’s critique of sclerotic Christianity and his supermanism, Wagner’s sweeping dramas of Germanic heroes – and, last but not least, all the new age doctrines beginning with Madame Blavatsky’s Isis Unveiled and The Secret Doctrine 1877-1888.

This whole cultural movement is a symptom of the iron age of Kali Yuga ending, and the more free, creative, Lebensnah (“close to life”) era of Dvapara Yuga beginning.

The oppressive age of Kali Yuga, characterized by things like Christianity’s spiritual regimentation, and nationalism curbed by the internationalism of the Catholic church, and the early modern era’s rather unimaginative art, literature, and drama – all this suddenly ends and blooms in Dvapara Yuga’s indescribable renaissance of the Jugend era, the era of Art Nouveau – the era of Arts and Crafts, of pagan revival in both spiritual and artistic domains, of ariosophic speculation like that of Guido von List, in traditionalist outings like those of Julius Langbehn, Alfred Schuler, Stefan George, Evola, Guénon, Schuon.

To this, it was the era when Aleister Crowley appeared, the man who gave us the oft quoted wisdom, “Do what thou wilt shall be the whole law” – which, details aside, is an adage for liberation against oppression.

The era also saw the rise of nationalist movements from Greece to Finland, from Norway to Italy, yea, over the whole of Europe.

You know what I’m talking about. The late 1800s was a unique time of liberation, of spiritual awakening. This era saw a whole avalance of spiritual liberation movements for Faustian man.

+++

Hereby another aspect of this.

In order to characterize the different ages – Kali, Dvapara, Treta, and Satya – Yogānandajī referred to them as, respectively: Material age, Electric or Atomic age, Mental age, and Spiritual age [God Talks With Arjuna, p. 425].

Beginning with the transition between Kali and Dvapara, we have, in other words, in the modern era gone from a Material age to an Electric-Atomic age.

This is strikingly obvious. For, we all know that electricity began to be examined and successfully employed for scientific and societal means from about 1800 and on. And that atomic energy was to employed from the late 1800s and on.

And in the past, in the Dvapara Yuga that cyclically preceded the Kali Yuga around 3000 BCE, India saw the use of electrically driven airships called vimānas; see Bhāgavata Purāṇa. And in the Mahābhārata war atomic weapons were used, such as the brahmāstra.

It all fits the pattern.

+++

Since we in this article now have “gone east,” let us conclude the survey in that vein.

For, we say: Kali Yuga starting in 3000 BCE, and ending about 1899 CE, also makes the Hindu pattern of “Viṣṇu’s avatars” meaningful.

If Viṣṇu has ten avatars, the four latter ones appear like this: Rāma, 5000 BCE; Kṛṣṇa, 3000 BCE; Buddha, rather close to year 0; Kalki, at the end of Kali Yuga, that is, around 1899 CE.

CE means “current era” = now. And this my calculation, based on Sri Yukteswar, makes the Viṣṇu pattern of avatars make sense (while some other gurus’ chronology of “Kali Yuga lasting 432,000 years,” makes it completely unintelligible).

So then... if Kalki appears at the end of Kali Yuga, and that end was 1899, then who was he known as in the west...?

If Kali Yuga ended in 1899, if that was a conjunction of two yugas – then what?

Consider Bhāgavata Purāṇa 1.3.28, prophesying the advent of Kalki:

“Thereafter, at the conjunction of two yugas, the Lord of the creation will take His birth as the Kalki incarnation and become the son of Viṣṇu Yaśā. At this time almost all the rulers of the earth will have degenerated into plunderers.”

Again: Kali Yuga ended in 1899; this is the end of Kali Yuga, and the beginning of Dvapara Yuga... “the conjunction of two yugas” as the verse says... and so I ask you, what famous European politician was born about then... a politician whom Serrano and Devi has pointed out as exactly the tenth avatar of Vishnu, as Kalki...?

I rest my case.



Related
Kali Yuga -- the correct chronology
Borderline
Painters and Draughtsmen
Svensson: Bibliography

söndag 3 juli 2022

Boknytt: Den heliga flamman (Svensson 2022)

In Swedish. -- Min senaste bok är en fantasyroman. Det är en äventyrshistoria med hjältar, fältslag, svävande städer, gudar och demoner, svåra uppdrag och sköna damer. Dessutom är det en radikalkonservativ historia; temat är, "hur ska man som traditionalist bete sig i en degenererad värld...?"




Köp boken på Logik

Köp boken på Amazon.se

Fantasy. Episk fantasy. Fantasy i en medeltidsaktig värld, fantasy à la Tolkien, Moorcock och Zelazny -- det är vad jag denna gång kan bjuda på.

Med andra ord så har nu, med Logiks hjälp, den eminenta romanen Den heliga flamman sett dagens ljus. Sidantalet är 192 och du kan till exempel köpa den här.

Handlingen: vi befinner oss i en värld kallad Manhem, en i och för sig ärevördig kultur med slott, vida skogar, gåtfulla varelser och magisk kraft. Tiden ifråga är dock degenererad; den kännetecknas av sådant som att att inga hjältar längre finns, folk står på banditernas sida, trohet och tradition är skämt och allt handlar om pengar och snöd vinning. I denna värld och i denna tid lever Parvan, den Svarte Riddaren, som frilansande hjälte. Men den där riktiga, heroiska glöden vill inte infinna sig. Ty tidsandan är emot hjältedåd av gammalt, klassiskt slag.

Så vad göra? Parvan finner till slut att han måste ta Steget, det förbjudna steg som alla varnat honom för -- söka Tyrelion, Det brinnande svärdet, svärdet som kan få hela världen att brinna upp i en jättebrasa...!

Han måste dra svärdet för att råda bot på världens sjuka. Hur det går får du veta i romanen.

Jag har gett ut romaner förr. Mina två första var på svenska, Antropolis och Till Smaragdburg. Sedan kom två på engelska -- Redeeming Lucifer och Burning Magnesium -- som ännu finns att köpa. Och nu, äntligen, en roman av mig på svenska som finns i internetbokhandel.

Mycket nöje -- men kom ihåg, det är inte en roman med enbart softa scener och ljuva varelser. Nej här kan det även gå ganska hett till...!



Köp boken på Logik Köp boken på Amazon.se



Relaterat
Burning Magnesium
Redeeming Lucifer
Poddar med mig











tisdag 21 juni 2022

Good Reads, 21 June 2022

Good evening.




Sun's shining... the weather is fine.

I've just read the saga of Ragnar Lodbrok. It was fine. A sturdy Nordic tale.

Other stuff that I've recently read:

Heinlein, The Roads Must Roll, 1940. A short and a re-read. It was OK, it was early Heinlein at his best... action-packed, with sociology and a little hands-on psychology thrown in for good measure.

Wells, The War in the Air. A novel from 1908, with some leisure and bantering telling of a future war, fought mainly with airships. It takes a little while until the action begins but Wells had stylistic flair, he had narrative charm; this holds true for almost everything he wrote before WWI. Then, in shock over the destruction and carnage of 1914-1918, he became a dull reformer and social engineering preacher.

Vishnu Purâna. A fine introduction to Indian myth, piety, kingship etc. It is a little like Manu's Laws, albeit with more religion and myth-making = more readable.

Édouard Schuré, The Great Initiates. In the late 1800s the French scholar Schuré wrote several portraits of great religious figures, of whom the best were those about Hermes, Orpheus, Pythagoras, and Plato. Schuré had style and flair; sometimes he got things wrong but, like Spengler, his style had a tendency to carry the day.

This will be enough for this blog post. Good day.



Related
Lucifer as antihero
Good reads, German classics
Good reads, September 2019
Pic: Athens

tisdag 14 juni 2022

Kali Yuga is over -- some notes on a controversial subject

The Kali Yuga might be over. According to Indian guru Sri Yukteswar, and his disciple Paramahamsa Yogananda, the idea of a Kali Yuga lasting hundreds of thousands of years, is due to a chronological error.




The Kali Yuga is over.

Not all Indian scholars agree about this; not even all European scholars hold this view. But in this post I will look at an Indian doctrine advocating that the Kali Yuga indeed has ended. Then, I will look at some other, non-Indian scholars giving support to this view, that the Kali Yuga is over.

In short, it is about this.

The orthodox Hindu view is that Kali Yuga, the oppressive age of Iron, is the current era. And it will last hundreds of thousands of years.

Prabhupāda for his part meant this, as did equally influential European scholars like Evola, Guénon, and Serrano.

However, some, both in India and the West, have disagreed with this view.

Rudolf Steiner, for his part, meant: Kali Yuga ended in 1899. And in various ways, this is supported by Paramahaṃsa Yogānanda and Drunvalo Melchizedek.

And hereby the sources for these three items so that you can check them up:
1. Steiner: Olav Hammer, Profeter mot strömmen, W&W 1999, p. 318.

2. Yogānanda: Paramahaṃsa Yogānanda, God Talks With Arjuna, Self-Realization Fellowship 1999, p. 733-735 et passim.

3. Melchizedek: Drunvalo Melchizedek, The Ancient Secret of the Flower of Life, Light Technology Publishing 1998, p. 101 (the illustration for this blog post is from this book).
In other words, I’d say, this information might cheer you up. We have the trials and tribulations of Kali Yuga behind us. According to Melchizedek (ibid) we are now in Dwapara Yuga, heading for Treta and Satya Yuga.

However, we need to go deeper into this. We will in this article focus on what Paramahamsa Yogānanda says in the matter. We will also look a little at what Melchizedek says.

Again: The Kali Yuga won’t last hundreds of thousands of years. Instead, it only lasted some thousand years – and now it is over. This is of a rather profound importance for our times, for how we look at the world and ourselves.

+++

In the Bhagavad-gītā of Paramahaṃsa Yogānanda (God Talks With Arjuna, see above) we get the classic text of the Gita plus translation and comments. And the comments on verse 4.1-2 is rather interesting.

For its part, Bhg 4.1-2 speaks of the wisdom of yoga being handed down from Kṛṣṇa to Ikṣvāku, from him to Manu, and from then on to other seers and sages. However, according to Yogānanda, with the advent of Kali Yuga, “the science of yoga was almost forgotten”. (p. 425).

The common idea is that Kali Yuga began sometime after the Kurukṣetra war was finished, about 3,000 BCE – in the time of kings Yudhiṣṭhira and Parikṣīt. That is fair enough – but – one school of ancient chronology then got it wrong. The almanac came in disarray. In a note on p. xx of Yogānanda’s Gita this is clarified by referring to what Yogānanda’s guru, Sri Yukteswar, once said. Sri Yukteswar meant the following about the confusion of the almanacs:
The mistake crept into almanacs for the first time during the reign of Raja Parikishit, just after the completion of the last descending Dwapara Yuga. At that time Maharaja Yudhisthira, noticing the appearance of the dark Kali Yuga, made over his throne to his grandson, the said Raja Parikshit. Maharaja Yudhisthira, together with all the wise men of his court, retired to the Himalaya mountains, the paradise of the world. Thus there were none in the court of Raja Parikshit who could understand the principle of correctly calculating the ages of the several yugas. Hence, after the completion of the 2,400 years of the then-current Dwapara Yuga, no one dared to make the introduction of the dark Kali Yuga more manifest by beginning to calculate from its first year and to put an end to the number of Dwapara years. According to this wrong method of calculation, therefore, the first year of Kali Yuga was numbered 2401 along with the age of Dwapara Yuga.

(Shri Yukteshwar quoted after Yogānanda p. xx)
The publisher of Yogānanda’s book continues in the note on p. xxi: “Thus, though it was known that the world was in the Kali Yuga, year 1 of that yuga came to be figured as 2,400 years earlier than it actually was. (Even when it was pointed out, centuries later, that the scriptures specify the length of Kali Yuga as 1,200 years, the erroneous calculations persisted by scholars’ assuming that these 1,200 years were “years of the gods,” each lasting 360 ordinary years. Since that time, therefore, Kali Yuga has been held to endure for 432,000 years rather than 1,200. “A dark prospect!” Sri Yukteswarji wrote, “and fortunately not true.”)

Skipping some details we may then say that Yogānanda, based on Sri Yukteswar’s calculations, means that Kali Yuga is over now. Based on the idea of Kali Yuga only lasting some thousand years (and not hundreds of thousands of years), Yogānanda holds that by about 1700 CE it was over. We are in Dwapara Yuga now.

About the same is said by Drunvalo Melchizedek. He is an American new age guru currently alive; he was born in 1942. In The Ancient Secret of the Flower of Life we read of his doctrine, based on Sri Yukteswar. Melchizedek says: we are now in Dwapara Yuga, having left Kali Yuga behind. He also agrees with Yogānanda/Yukteswar on the following points (see illustration on top of post):

. The ages within each yuga (Kali, Dwapara, Treta, Satya) follow each other, not in a linear fashion, but in a spiral-formed mode.

. The succession of ages is divided into 24,000 year (Yogānandna; Melchizedek, 25,920 year) cycles. This cycle is divided into an Ascending Arc and a Descending Arc, each of 12,000 years. We are now in an Ascending Arc, a time of promise and “better times ahead,” illustrated by us having left the “iron age” of Kali Yuga and living in the “bronze age” of Dwapara Yuga.
More could be said in the matter but this will do for the moment.

The bottom line is: we are not in the Kali Yuga anymore.

Prabhupāda’s view, and the view of Evola, Serrano etc., that of a Kali Yuga of several hundreds of thousands of years, reproduced in several books read by today’s intellectuals, is to be doubted.



Related
The Mahabharata
Rig Veda 10.129

måndag 6 juni 2022

Nationaldagen 2022: En svensk predikan

In Swedish. -- Idag är det nationaldag. Sveriges nationaldag.




Sveriges nationaldag 6 juni har en något avslagen karaktär.

Man saknar den där nationalistiska glöden... iaf. rent officiellt.

Men hur som helst, här, på bloggen, hyllas alltid 6 juni i nationalistisk yra.

+++

Jag vill först nämna några ord om intressepolitik. Intressepolitik är egentligen något mycket sunt.

Man säger till exempel: "intresset ljuger inte"...

Intressepolitiken är ärlig. Den visar dig direkt vad det handlar om. Det finns ingen dold agenda här.

Det är då, föga förvånande, att jag LS för intressepolitik.

Jag är svensk nationalist, jag gör vad som gagnar mig och mitt folk.

Med andra ord: ni kan lita på mig, jag för intressepolitik, jag ljuger inte -- ty INTRESSET LJUGER INTE.

+++

Jag är nationalist. Svensk nationalist.

6 juni, dagen som idag är, är vår dag som Sverigehyllande svenskar.

Men som jag sa i början så är dagens allmänna, officiella känsla lite avslagen.

Nya ritualer behövs därför -- nya ritualer för att hylla vårt Sverige på dess stora dag.

Och jag står gärna till tjänst med att skapa sådana nya ritualer.

Nya riter, ritualer och seder, ett nytt "traditionsenligt dagsprogram" -- det är vad som behövs för denna lite undanskymda festdag.

Som antytt: folk i gemen ser lite likgiltigt på nationaldagen. Till och med bland nationalister hör man sägas, "det är midsommar som är den rätta nationaldagen, vem bryr sig om 6 juni"...

OK. Men jag kommer aldrig att släppa 6 juni som märkesdag.

Och bland annat föreslår jag detta som ritual: att promota Ett rike utan like. Boken som skildrar det traditionella Sveriges historia.

Det är perfekt, det är som gjort: 6 juni är dagen då vi (bland annat) diskuterar och läser min svenska historia...!

+++

Det grönskar; det ser ni på bilden överst. Det grönskar denna 6 juni. Och nationalismen spirar. Här på bloggen. Och i boken.

Detta är nämligen boken som säger att (1) vi etniska svenskar existerar och (2) vi har historiskt byggt detta land.

Ingen annan bok säger det.

Därför ska ni skaffa den, ta del av den och förundras över svenskens äventyr genom forntid, medeltid, tidig modern och modern tid.

Många har redan köpt den. Jag citerar inget idag -- men -- låt det räcka med att säga att detta är min populäraste bok.

+++

Detta är en svensk predikan. Det jag säger här idag. Och det jag säger i boken.

I min episka, historiska översikt från år 0 till idag, kapitel 1-9, predikar jag svenskhet.

Och i min rundmålning av svensk kultur, kapitel 10, predikar jag svenskhet.

Och i min geografiska exposé över vårt fagra land -- kapitel 11 -- predikar jag svenskhet.

Ja även i min rundresa bland svealändska minnesmärken, det avslutande kapitel 12, predikar jag svenskhet.

Så är det med denna bok. Öppet och dolt, explicit och implicit, är den en enda, stor, rungande SVENSK PREDIKAN.

+++

Framtiden tillhör det traditionella Sverige. Det traditionella svenskheten, byggd och levd av etniska svenskar, är den grund varpå detta land vilar; och den är den grund varpå vårt återtagande av detta land vilar. Återtagandet från den gudlösa, ondskefulla PK-ismen.

Vi går mot framtiden med basen i det förflutna. Med tradition bygger vi framtiden -- en strålande framtid!



Köp boken på Alternamedia. 
Köp boken på Amazon.se.

Köp boken från förlaget.



Relaterat
Boken
Citat mm
Radio Motgift recenserar boken i april 2017

tisdag 31 maj 2022

Podd med mig om Moltke

In Swedish. -- Ny podd ute.




Senaste avsnittet i Jalles poddserie handlar om Moltke. Du finner den här.

Jag medverkar. Och vi talar föga förvånande om greve Moltke, den preussiske generalstabschef som omskapade krigets doktrin och praktik. Under resans gång nämner vi annat relevant såsom fransk-preussiska kriget 1870-71.

Här är ett inlägg med länkar till alla andra poddar med mig, hos Jalle osv. Parentetiskt kan nämnas att den populäraste podden mig denna vår var den om Ernst Jünger.



Relaterat
Podden om Moltke
Poddöversikt
Poddavsnittet om Jünger
Bild: fältmarskalk greve von Moltke

söndag 29 maj 2022

Snart

Snart är det dags...




Nationaldagen närmar sig med stormsteg.

6 juni alltså.

Då ska jag traditionsenligt hålla mitt tal här på bloggen.

Dags att predika, med andra ord...!

Och i väntan på det, härmed en titt på tidigare års tal.

. Nationaldagen 2014: Gustav Vasa mm

. Nationaldagen 2015: Vi svenskar existerar

. Nationaldagen 2021: Ett rike utan like



Relaterat
Nationaldagen 2014
Nationaldagen 2015
Nationaldagen 2021

onsdag 25 maj 2022

Ny roman av mig

In Swedish. -- Min senaste bok är en roman.




Logik förlag har slagit till igen; nu utger man man en roman av mig. Den heter Den heliga flamman och är en fantasyroman.

Vi möter i detta verk hjälten Parvan; han är berättare, han redogör för sitt liv i den medeltidsaktiga värld det gäller. Världen ifråga råkar därtill vara tämligen degenererad; hur ska då Parvan råda bot på nedgången och förfallet...?

Det visar sig med tiden att det bara finns ett botemedel. Och det är att finna Tyrelion, Det flammande svärdet.

Boken kan förbeställas från förlaget här.

Boken finns alltså inte i sinnevärlden än. Men nämnas kan att den är på 192 s. Och här ges ett smakprov ur första kapitlet.

Mer info om boken kommer senare.

Jag säger bara: du "måste" kolla in denna bok. Detta är "eld och rörelse" i fantasyform, så att säga.



Relaterat
Förbeställ boken
Ännu en Logik-roman av mig
Min första fantasyroman öht: Redeeming Lucifer

lördag 21 maj 2022

A Summary of the Historical Series

I am the one true voice of history...




Some while ago I posted an historical series on this blog. In grand, sweeping style it told of what characterized the eras of Egypt, Greece-and-Rome, and the present.

To summarize this series, and to add a little to it, I now say this of our historical perspective...

Egypto-Chaledan age. 2907-747 BCE. Star sign, Taurus. Biotope, the Middle East. Bronze age. Symbolic vehicle, war chariot; symbolic art form, the relief.

Greco-Roman age. 747 BCE-1413 CE. Star sign, Aries. Biotope, the Mediterranean. Iron age. Symbolic vehicle, horseback rider; symbolic art form, the statue.

Faustian Age. 1413-3573. Star sign, Pisces. Biotope, Europe. Crystal age. Symbolic vehicle, rocket; symbolic art form, the portrait.

+++

To render this in readable prose you might say the following. – The Egypto-Chaldean age coincides historically rather well with the Bronze Age. Iron came around at the end of it but it would more definitely shape the following age, the Greco-Roman. The same goes with free-standing statues; they did occur in dynastic Egypt but they had the DNA of the relief in them, depicting the figure strictly frontally.

Horseback riding: in the Middle East this seems to have been established only with the late Assyrian empire, and then we are already in the Greco-Roman age, the age when the man on horseback eventually, around 1000 CE, would be the master of the world.

+++

Statues versus painted portraits: as Spengler has shown us the Greco-Roman age was focused on the statue as the primary way of depicting man. In the Faustian age it becomes the portrait. Ancient man focused on the body at rest, in ataraxia, while Faustian man is shaped by dynamism and striving. His image is centered in the face while his body need not be depicted, it may suffice with a fen pen strokes intimating chest and arms.

What way of transportation to symbolize our age is a moot point. I have chosen the rocket because then we have anything from firework rocket to spaceship. But Chinese man invented the former...? Indeed, but he didn’t transform it into the latter and go to space like Gagarin and all the rest.

+++

More can be said of this series but the above will do.



Related
Egypto-Chaldean age
Greco-Roman age
Faustian age
Thomas Cole: The Consummation (part of the series "The Course of the Empire", 1836)

lördag 14 maj 2022

Översikt: poddar med mig

In Swedish. -- Jag medverkar ibland i poddar. Härmed en lista.




Svenska poddar med mig som gäst -- det ska vi tala om här.

Jag medverkar på olika ställen.

Vi tar det i tidsordning.

+++

Först har vi Eddie Råbocks podd "Tankar från framtiden". För cirka ett år sedan var jag gäst. Jag intervjuades då om min bok om sf, den som ser sf från höger.

Eddie gjorde en till med mig på delvis samma tema; då var temat Robert Heinleins sf.

+++

Sedan har vi poddar i Jalle Horns serie "På gamla och nya stigar".

Den första med mig handlar om Oswald Spengler. Den gjordes hösten 2021.

Sedan har vi en om Ernst Jünger, som jag är "expert" på. Den är från i våras, liksom de följande.

Jüngertemat fortsätter med en podd om hans roman På Marmorklipporna från 1939.

Sedan har vi en podd om Mahâbhârata.

[Edit: sedan inlägget postades gjorde jag ännu en Jalle-podd. Den handlade om den tyske fältherren Moltke.]

+++

Det var allt. På den svenska fronten. Ty jag medverkar även i amerikanska poddar. Se här.

I inlägget ifråga länkas det till en handfull poddar, alla med funktionella länkar. Jag har nyligen kontrollerat detta.

Detsamma gäller länkarna i början av detta inlägg. Alla går till rika källor av podd-visdom.



Relaterat
Unik visdom om indisk epik
Amerikanska poddar med mig
Leningrad 1987
Teckning: Robert Svensson

söndag 8 maj 2022

Blog post 8 May 2022

Hello.




Week after week I publish stuff on this blog.

Fine stuff. Substantial stuff.

Now for something else... just a short note.

I'd say, if I should give my readers (blog readers, readers of my books) one salutation, one greeting from where I stand right now, it would be:

ENJOY YOUR STAY AT THE DHARMA HOTEL...!

That's my heartfelt word to you this very day.



Related
LS interviewed by John Wisniewski
A rather fine review of my fantasy novel
Painters and draughtsmen

fredag 29 april 2022

Review: The Art of War (van Creveld 2000)

Hereby a review of a rather fine book. Being an illustrated volume it nonetheless is readable; for the keen student of "rigorist history" it is something of a treat. If you enjoy historical and conceptual essays on war and history, you might enjoy this too.




This is a review of the following book. -- Martin van Creveld. The Art of War – War and Military Thought. London: Cassell & Co, 2000.

And what, indeed, have we here...? We have an essay discussing military thought from olden times to our times, even including ancient Chinese and Greco-Roman thinkers. For an illustrated coffee-table volume it is rather fine; the photos and battlefield sketches are at least tolerable and the text is mostly thoughtful and vivid. Being a popular survey there is nonetheless the ambition to cover a wide field, in space and time, and in the process we get the odd reference to some not-so-famous military thinkers along with the classics. You could say: van Creveld might not always be right but he is rather seldom wrong...

With that, we mean that we now have reviewed the book. Now for a summary of it; voilà a brief look at the history of the art of war, mirrored in books on military theory and outright handbooks. We will start with the Chinese.

+++

Rather early Chinese military men started to reflect about the nature of war. The 400s BCE, the Warring States Period, saw the emergence of a state of war of rather long duration. This gave rise to handbooks on war that also had a unique, conceptual, holistic grasp; in the West, or in India at the same time, there is nothing quite like it. You could say: the Chinese school of war, judged by its doctrines, has flashes of theoretic brilliance, often of eternal validity. A kind of “Clausewitzian grasp” can be seen in its best wisdoms.

According to van Creveld in the book at hand, what characterized the Chinese school of war? – It saw war as a necessary evil, disrupting the cosmic harmony of Tao. To restore this sacred Tao was needed a virtuous general, a general possessing Tao. “You should cultivate your Virtue ... and observe the Tao of Heaven” (Ta’i Kung quoted after van Creveld, p. 24). This kind of “mindful generalship” is also seen in Sun Tzu, stressing the need for the people to be in harmony with their leaders.

This focus on harmony didn’t mean that ancient Chinese armies were some new age summer camps; no, fierce discipline and capital punishment for wrongdoers was the norm. The ideal army should be imbued by the general’s personality; thus the general would not have to worry about punishments or rewards, instead the army would be one efficient war machine – it would, as an instrument of war, be in harmony with its commander and thus (remembering the religious Chinese adherence to harmony) Tao would also be served...! van Creveld: “Governed by necessity, the best-disciplined army is so good that it requires neither rewards nor punishments. Behaving as it were a single personality, it will follow its commander of its own accord ...” (p. 25)

This aspect of harmony and Tao must be remembered when looking at ancient Chinese military thought. Sun Tzu himself often spoke about winning without fighting battles, winning by using stratagems and deception and diplomacy, but in the last instance force was also needed, the ability to strike and strike hard. We also see this strain in the words of the wiseman Sima (freely translated after Pettersson, Sun Tzis krigskonst, 2010): “He who likes to make war will go under; he who forgets war will end up in danger.” – You could say: be fierce but be balanced is the lesson for the use of military might, now and forever. “Go all the way, then step back,” as Harley Earl said. When building an army make sure it becomes a sharp sword, but use it with moderation.

From the same source (Pettersson) we get a similar wisdom of the harmonic kind. It is given us by Wei Liao Zi: for a state to gain stability the civil and the military must walk hand in hand. This is like Clausewitz, 2000 years before him; this is being conscious of military might as a tool of the state, as an instrument of statecraft, and not just a means in itself. This is the unique Chinese brand of grasping the totality of war, politics of everything; it is grand strategy of the ancient kind.

+++

Now for a look into van Creveld’s chapter about the Greco-Roman antiquity and its military thought. He praises the historical approach of writers like Thucydides, Sallust, Caesar, and Josephus, yea, even Horodotus, Xenophon, Polybius, and Livy; historical narratives of war and warfare they have given us, often thoughtful and enlightening, but in the case of military theory per se the Greco-Roman world has not so much to offer. Great generals there were (Alexander, Hannibal, Caesar etc.) but systematic treatises on the art of war, like the Chinese have given us, are lacking. The works we have are of the practical handbook type, interesting as such, but maybe not as conceptually stimulating and “rather timeless” as for example Sun Tzu.

Nevertheless, for the record we will now say something of them, with van Creveld as a guide.

Starting with Aeneas the Tactician (300s BCE) his only surviving treatise on war is about how to defend a besieged city against attack. From Babylon to Bourges all ancient cities were walled so this was a mainstay of ancient warfare and Aeneas seems to have had hands-on experience of it; How to Survive Under Siege is a handbook written by a technical expert, interesting for those who think that siege warfare is worth studying.

Aeneas at least was a military man; the next in line in this survey, Asclepiodotus who wrote Outline of Tactics, belongs firmly in the “armchair general” category. For instance, his focus is on the Greek phalanx, though in his day – first century BCE – it was long gone from the battlefield, the Roman legion being the current norm. Asclepiodotus speaks about the length of the phalanx soldiers’ spears, the width of their shields, and how to make them turn left or right; he also has something to say of light infantry, cavalry, and chariots. But there are no real-life examples or discussions on how to coordinate different services of arms, that which makes an army into an army. So, as intimated, this book has “a smell of the lamp”. It has been seen as “an exercise in rhetoric,” which might justify its existence.

+++

Another ancient writer on the art of war is Onasander who wrote Ho Strategos (The General, 1st century CE). In it he for instance says that a good commander, among other things, if possible, should be a father of children. Interesting. Onasander also strays into the realm of “mindful generalship” by elaborating upon the other qualities a general should have, like self-restraint, vigilance, toughness, et cetera. Then follow chapters about how to raise and maintain an army, including the use of soothsayers and omens. Onasander seems to know what he is talking about; however, like Asclepidotus, his ideal army is of the phalanx model; Alexander the Great’s influence was rather immense back then. And he gives no examples, overall making his style rather dry.

Onasander was rather much studied in later times, during the early modern European era. And so were two other ancient writers on war, Frontinus (1st century CE) and Vegetius (400s CE). Frontinus had military experience in fighting tribes in what is now Wales. And in his Strategmata we read of tactical tricks and feints, illuminated by historical examples, like mentioning that Caesar in words and deeds favored his Tenth Legion, creating a mood of competition among the units of the army. This, we mean, might be the first historical conceptualization of the need for elite forces.

Vegetius wrote Epitoma Rei Militaris (A Summary of Military Matters). Looking back on late Republican and early Imperial times his work “stands in a class all of his own” (van Creveld p. 51), “presenting us with a remarkably coherent whole” (ibid). What we get is a handbook on how to raise a Roman legion, from recruiting the rank and file through organizing the sub-units in many details, and distributing it for battle and even fighting; this, and some authoritative advice on “how to do it, and how not to do it,” raises his book above the merely descriptive. (A final chapter, probably written by another author, deals with fortifications and naval warfare.) In early modern Europe this was seen as the best military handbook of them all.

+++

Two documents of war theory of Byzantine origin, are Strategikon (600-700s) and Taktika (800-900s). Primarily we mention them because they intimate the origin of two extant core concepts of war theory, strategy and tactics. – By Clausewitz strategy was defined as “the employment of battles to gain the end of war”. Etymologically strategy is of classical Greek stratos meaning army, and agein, to lead. Strategos means general. Strategikon would then mean generalship. – Tactics is from Greek tassein, “to set in order”, from whence is derived concepts like tagma, battalion, and taktika, “the art of drawing up soldiers in array,” in other words, pretty much what we today call tactics.

Looking at Strategikon as an opus we get an authoritative handbook over the Byzantine way of war, where stirrup cavalry had become the basic fighting unit, replacing the Roman legion. In all an impressive work, covering many aspects of warfare, including “blessing the flags,” a mindful aspect of war that must not be forgotten. However, Strategikon in my eyes is mostly of ancient historical interest, because of this: medieval and early modern Europe knew no Greek and thus it has a rather limited “history of reception” in our culture, the Faustian.

Taktika, for its part, is based on Strategikon and Onasander. Then came some other Byzantine essays, and van Creveld summarizes them all in this way: “All these volumes reflect the workings of highly sophisticated, articulated armed force with numerous subdivisions and an emphasis on combined arms. As might perhaps be expected from the ‘Byzantines’, all of them also display a strong penchant for secrecy, flexibility, cunning and guile in order to achieve victory. In this respect they resemble the Chinese classics; however, since war is regarded purely as an instrument in the hands of the emperor, the underlying humanitarianism which makes the Chinese works so attractive is entirely absent.” (p. 55).

The ancient Chinese provided “a coherent philosophy of war. In the West, the only writer who met that demand was Clausewitz.” (p. 65) – Onwards, therefore, to military thought of early modern and modern times; we will look at the writers preceding him and succeeding him.

+++

Our review of the early modern era will begin with Machiavelli, putting us firmly into the Faustian-European context.

To be sure, Machiavelli’s lasting contribution as a writer was in realist politics (qv. The Prince); his military thought was rather unoriginal. And van Creveld duly notes it. Thus, L’Arte della Guerra (1521) is mostly a curiosity. Machiavelli was stuck in the ancient republican Roman pattern: his “model army” would have no fire arms; there would be infantry with swords and shields (and no lances); and conscripts, no mercenaries. As an overall military ideal for the 1600s this has “a smell of the lamp”. (More about Machiavelli and The Prince can be read in my essay Rigorism.)

We will now focus on a man named Sébastien le Prestre de Vauban (1633-1707), who wrote about the construction of fortifications and how to conquer them in a siege; he knew his stuff. Creveld: “[T]hanks largely to the fact that of all types of military operations siege warfare was the easiest to reduce to rules, it was a model of its kind which others sought to emulate.” (p. 82)

Another curiosity might be Jacques François de Chastenet, Marquis de Puysegur (1655-1743), who in 1720 wrote L’Art de la guerre par des principes et des règles (The Art of War by Principles and Rules). It covers everything but fighting: things like conducting marches, constructing camps, foraging et cetera is in focus, not the actual interaction of two enemy armies fighting it out on the battlefield. Marechal de Saxe (aka. Marshal de Saxe, aka. Moritz of Saxony, 1696-1750) partly wrote Rêveries in 1732 as a reaction to the clinical approach of Puysegur. For instance, de Saxe says that 50,000 is the maximum that can be handled by a general, which is rather feasible. However, De Saxe also was into this “theatrical, ritualistic” way of war when speaking about maneuvering as a way to win wars whereby tangible field battles could be avoided; “battle was to be engaged in only as a last resort, and then only when the prospects for victory appeared certain.” (p. 87)

de Saxe advocated the subdivision of armies into a kind of brigades called legions; at 3,582 men they were to include infantry, cavalry, artillery, HQ, engineers and all. This pointed ahead to the division, used by the French at the end of the Seven Years’ War, a way to get a more manageable unit than a whole, undivided army. – General observation by Creveld: “[N]o more than his contemporaries did de Saxe ... distinguish between strategy and tactics.” (p. 88)

+++

Frederick the Great in one of his writings described Prussia “as an artificial country, spread over much of Germany and Poland, and held together as a work of art” (p. 88). In fact the army held it all together; this was the backbone of the state. “The officers were to be drawn exclusively from the nobility: ‘the one factor which can make men march into the cannon that are trained at them is honour’, and honour was to be found among nobles alone.” (p. 90) The rank and file was to be kept down by a ferocious discipline, having them “fear their officers more than the enemy,” Frederick meant (ibid).

More could be said about Frederick but that is a subject for another time. Suffice to say that we are now in the age of horse and musket, the pre-revolutionary era the French call “la guerre en dentelles” (= “war in lace”). In general its military thinkers now began seeking after the essence of war, basic principles, universal rules. But only Vauban, and maybe de Saxe, focusing on narrow subjects without strategic and political aspects involved, succeeded in writing viable documents with this approach. Otherwise the “lace era” systems of war were mostly groping in the dark; in vain they tried to capture war in a succinct formula.

In general, the pre-revolutionary days saw the end of the self-taught officer who put up a regiment he paid for and raised himself; the new style was for the ambitious soldier to attend a military academy and getting a commission that way, and maybe also attending a staff college after that. This was the new kind of military establishment that military doctrine was to be aimed at (p. 93).

+++

In military thought of the Coalition War era (= Revolution-and-Napoleonic era) we first meet Jacques Antoine Hippolyte, Comte de Guibert, who in 1772 published Essai tactique générale. Based on the Seven Years’ War, when the French army despite numerical and economic advantage achieved very little, his essay would show how to do better next time (p. 97). He disowned the standing army and instead spoke of things like conscription, patriotic vigor, armies feeding themselves in enemy land; also, the field army was to be divided into independent subunits, like those practiced by French commander de Broglie during the latter years of the Seven Years’ War; the division was born. de Guibert also tangibly took part in the new way of war, on the eve of the revolution being called to serve in the War Office; however, he died already in 1790.

de Guibert didn’t himself use the concept of strategy. But another Frenchman did, Joly de Maizeroy. He saw tactics as the more basic action of fighting and strategy as the “overall conduct of military operations against the enemy – a field which hitherto had been left almost entirely to the general’s intuition.” (p. 98)

Going further into conceptual clarity we will now meet Adam Heinrich Dietrich von Bülow (1757-1807) who wrote Geist des neuern Kriegssystems (Spirit of the Modern System of War, 1799). By this time usable systems of maps were becoming available and Bülow’s thought implies this; conducting a war on the strategic level is now mainly done in an office on the surface of a map, not by sitting on a horse looking out over a field. Base, line of operation, objective; these new concepts were coined by von Bülow. Along the lines flowed supplies and reinforcements in one direction, and wounded, sick, and prisoners in the other. Further: two lines of advance, starting at the flanks of the base, should converge at the objective by forming a right angle; if the angle is more acute than this the objective is too far away, risking the advancing forces to be attacked and cut off.

This was an elegant way of making war looking like an exercise of geometrics; Clausewitz later criticized it. However, if Bülow’s approach looks a bit too pat it nevertheless was the first attempt of conceptually grasping the larger operations of war. It was more than the mere handbook style of “raising an army, equipping it, marching it here and there and building camps for it,” that hitherto had been the focus of military writers. From now on, Bülow’s inventions base, line of operation, objective became core concepts of strategy (“line of operation” could also be called “line of communication” to make it more up-to-date for modern thought). And Clausewitz also admitted that these concepts per se were helpful for military thought.

+++

Antoine Henri Jomini (1779-1869) was a contemporary of Clausewitz, though less known; however, Jomini had some conceptual aces up his sleeve. By birth a Swiss citizen, he served under Napoleon and became chief of staff to Marshal Ney. How to maneuver in a real-world terrain of rivers, forests, mountains et cetera, and not the theoretical chessboard that Bülow seemed to have in mind? In answering this Jomini also strived for a system; the conceptual space of base, line of communication, objective was made into a Zone of Operations, and with several armies in the field in different directions you got several Theatres of Operations.

As for the lines of communications commanders such as Alexander, Caesar, Gustavus, and Charles XII could sometimes do without them, Creveld means: “Now, ... the whole point of the art of war was to cut one’s enemy’s lines of operations without exposing one’s own; this would lead either to the enemy’s surrender (as actually happened to the Austrians at Ulm in 1805) or to a battle in which he would be placed at a grave disadvantage (as happened to the Austrians at Marengo in 1800 and to the Prussians at Jena in 1806). Thus was born the manoeuvre sur les derrières, a method of operation by which one part of the army would hold the enemy while the other, if possible while using some natural obstacle in order to conceal and protect itself, would march around him and fall upon his rear.” (p. 107-108)

Jomini analyzed the theory of such a tactical move. He also spoke about operating on the internal lines, like in reality Napoleon did in his Italian campaign in 1796, Nazi Germany in 1944-45, and Israel in its wars against its Arab neighbors. As intimated, in olden times there were no lines of communications to be cut; as André Beaufre once said, the typical army operation, Army A at war with Army B, had the character of “one point in search of another point,” and battles only occurred as if by chance or by mutual consent. With the larger armies made possible by general conscription (France 1793), armies subdivided into corps and divisions, you had a larger “repertoire of strategic manoeuvres, which in turn were put into systematic form and codified by Jomini.” (p. 110)

+++

A towering gestalt of military thought is Carl von Clausewitz (1780-1831). And van Creveld has some appreciation for him, seeing him as a conceptual giant; as the first Europan thinker Clausewitz succeeds in capturing the essence of war, not just giving handbook-style advice on "how to do it". Clausewitz's On War (Vom Kriege, 1832) approaches war holistically: what is war for the statesman, the general, the people...? - Answer: it is both a political instrument, it is a creative activity, and it is a force of nature... No one had said this before. War is an act of violence that can be both rational and irrational – rational in its aims and means, irrational in its destruction and violence.

Clausweitz could need a more thorough survey but we won't deliver that now. We will just give you some informal remarks -- like -- in the last book of On War is discussed absolute war, war stripped of social restraints (Kant is said to have inspired this “absolute” approach). Danger, friction, uncertainty... Clausewitz vocabulary: tactics, the art of winning battles; strategy, “the art of using battles in order to gain the objectives of the campaign” (p. 116) Be strong, attack the decisive point; to win by maneuver only is nonsense...

+++

Between the age of Hellenism, like the Battle of Raffa in 217 BCE, and Waterloo in 1815, pitched battles were rather similar: armies of about 30-40.000 opposing each other. The appearance of firearms changed the face of battle, but only slightly, for battles were still fought with the opposing armies in sight of each other, with the men standing up, all of it taking place in a well-defined space (say 5 times 5 kilometers) and time (mostly, a day).

The next milestone in this development came in the mid-1800s, with the appearance of rifles, with a decidedly longer range of fire than muskets; at the same time the artillery saw the old muzzle-loader being replaced by ordnance that were breech-loaded and had rifled barrels, resulting in quicker rate of fire and longer range. Tactically, this resulted in a period of experimentation (American Civil War, Prussia’s wars of unification); it took some time to bring the lesson home that, for instance, charging against a line of infantry, protected by some obstacle (stone wall, earth wall) and armed with rifles, was tantamount to suicide. However, a commander like Prussia’s Helmuth von Moltke knew this and adapted his way of warfare to this.

He also knew of the need for railways when mobilizing the new, vast conscript armies. A railroad was a tangible, cast-iron form of the previously rather vaguely conceived “line of communication”. To plan for novelties like railroads, mobilization, maps, and telegraphic communications the Prussian General Staff, until then just a department inside the War Department, responsible for peace-time training and armament, grew into a vast bureaucracy. – At Königgrätz in 1866 the dispersed Prussian advance eventually turned into a virtue; the enemy was encircled, “the highest feat which strategy can achieve”, Moltke said in 1873 in a letter to von Treitschke (p. 136). This victory foreshadowed the Kesselschlacht of Sedan, which in turn became a conceptual obsession of von Schlieffen.

In other words, strategic offensive, tactical defensive was the recipe for victory. It still might be.

Strategic offensive, tactical defense: psychologically it is easy to make soldiers advance, to go on the offensive; conversely, to then hold them back might be hard, mirrored in what van Creveld says about Moltke’s concept: “Thus, strategically speaking, Moltke, intended his armies to take the offensive. Tactically the troops were supposed to make use of their firepower and remain on the defensive, although in practice that order was not always obeyed.” [p. 136] – This might be based on the situation at Königgrätz, which was a rather vast, hard-to-survey battle. It was also true of the operations of 1870, where Prussian armies often needlessly attacked strong French positions. However, in the final Kesselschlacht Moltke effected, Sedan, everything was more tight; there we had Prussian artillery surrounding the French captured in the town of Sedan. The battle was essentially won by the artillery.

Further in Moltke’s world... – In order for orders inter alia not becoming wire-tapped they should be kept short, telling the sub-commanders what to do, not how to do it. These kind of short “Sesselbefehle” (orders from the saddle) implied a well-trained army kept together by mutual trust, unified by a single goal and spirit, mirrored in the 1936 version of Truppenführung where it read, “war demands the free independent commitment of every soldier from the private to the general” (quoted after van Creveld p. 137).

+++

By the time Alfred von Schlieffen became chief of the General Staff it was no longer an obscure bureau of the War Department, it was a core institution of the Reich. Schlieffen’s thought focused on things like war on two fronts, strike out France before Russia because France would be quicker to mobilize and the country having lesser maneuver depth, enabling a Kesselschlacht à la Cannae... Schlieffen wrote a 3-page essay on Cannae after he had resigned, in 1906. In other of his writings (The Warlord; War in the Modern Age) we for instance were given the vision of “the empty battlefield” we later saw realized in the Western Front no man’s land of WWI.

von Schlieffen realized that the longer ranges of fire from rifles and cannon necessitated dispersion of the troops. Thus, no more colorful uniforms, no compact formations led by the general on a hill; instead modern battles meant vast, seemingly empty fields where you only could catch glimpses of troop formations, fortifications, and artillery batteries, the latter mostly visible by night by its muzzle flames. However, Schlieffen died before he could see this realized in WWI; he lived 1833-1913.

+++

Concepts of naval war is a vast era... And armies and land warfare are what we favor, not chasing after wind on the oceans. Nevertheless, A. T. Mahan (1840-1914) for his part spoke about large, modern navies meeting in a great sea battle; no politics was involved. But the British Julian Corbett (1854-1922) took this, politics, into consideration when discussing naval power historically. Corbett also saw the navy’s prime task as shipping armies to the zone of operation, quite a heretical view for a Brit (where the lauding of the navy per se is a long-standing tradition).

+++

The inter-war period of 1919-1939 was interesting, but we won't go into it here. Suffice to say that in his book van Creveld covers it comparatively well. Maybe some other time we ourselves will speak about the historical etc. meaning of Guilio Douhet, J. F. C. Fuller, Liddell Hart, and other military thinkers of this era.

+++

OK, one military thinker of this period we will highlight: Erich Ludendorff and his 1936 book Der totale Krieg. In the latter half of WWI Ludendorff led Germany into the realm of total war and in his book in question he formulated it conceptually. – He meant: war is more than fighting battles; it is about total mobilization (cf. Jünger, Die totale Mobilmachung) of a nation’s resources. Even Hoche and Carnot knew this back in the 1790s. Everything would be mobilized for the war effort, even the people’s morale, more efficiently than what Imperial Germany had done, Ludendorff meant, in this following the cue of Hitler in Mein Kampf (1925); for his part, Hitler criticized the Wilhelmine way of propaganda, deeming the British way of “psychic war” more exemplary.

Ludendorff also tangibly approached Hitler in politics; however, as it turned out, in the long run the old General couldn’t cooperate with Hitler, not after the failed 1923 coup. That said, Ludendorff’s Totale Krieg ideas are pretty much a blue print for the major players in WWII, along the whole gamut: Nazi Germany, US-UK, Soviet Russia. Dictatorship (or “democracy with regimentation and no freedom of expression,” which is virtually the same thing) was needed to curb the natural independence of industrial leaders, union leaders, generals, and the citizens, etc., all in order for waging total war.

+++

We now come to the post-war era, the era from 1945 and onwards. Post-war conflicts were rather often asymmetrical, having modern states fight third-rate military powers; however, the latter could sometimes strike back and win by using guerilla warfare as part of a total defense system, having guerillas fight alongside conventional forces (China; Vietnam).

This van Creveld holds. It will serve as a symbolical wisdom of what he says of modern military thought, which we will not go into right now. However, to give an illuminating quote of his from the modern era we for instance have this: “[T]he 1980s saw a revival of conventional warfare theory centring around such ideas as ‘manoeuvre warfare’ and ‘air-land battle’. As these terms imply, both focused on strategy and the operational art while all but ignoring grand strategy. Manoeuvre warfare took the German campaigns of the Second World War as its model, so much so that for some ten years ‘German’ and ‘excellent’ were considered synonymous, and ex-Wehrmacht generals were treated to free lunches at the Pentagon. Air-land battle could barely be distinguished from, say, what Patton and his supporting VIIth Tactical Air Force had done to the Wehrmacht at Falaise in 1944.” (p. 188)

+++

It is useless to prophecy about the future of war, or about a possible impending era of peace – for, as Plato said, the only people who will no longer see war are the dead. This is referred to by van Creveld on p. 213 and it is a fine coda to his book.

+++

Hereby the chapter headlines of Creveld’s book:

1. Chinese Military Thought. 2. From Antiquity to the Middle Ages. 3. From 1500 to 1763. 4. Guibert to Clausewitz. 5. The Nineteenth Century. 6. Naval Warfare. 7. The Interwar Period. 8. From 1945 to the Present.

+++

Finally, hereby what strikes us as a rather timeless van Creveld wisdom: “In military science as in so many others, attention to detail is absolutely vital and cannot be dispensed with. In military science as in so many others, attention to detail is not enough and does not automatically translate into genius.” (p. 42)



Related
Rigorism (2022)
Burning Magnesium
Heinlein and My SF Study