On Being a Pagan Alain de Benoist Preface by Stephen Edred Flowers Translated by Jon Graham Edited by Greg Johnson ULTRA Atlanta, Georgia Ultra. What is paganism? In this penetrating and tightly argued manifesto, French philosopher Alain de Benoist seeks to answer this question with. 21 Aug Request PDF on ResearchGate | On Mar 1, , Edward Dutton and others published On Being a Pagan – By Alain de Benoist.
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He is “naught but this uni- verse, what has passed and what is yet to come. From the attempts to restore solar worship under the Illyrian emperors notably under Aurelius, thanks to the support of Plotinusand from those undertaken later by the Emperor Julian, it has been a constant inspiration.
A magnificent tool for accomplishing this task arrived in my mailbox a few days ago.
Instead, we must bring the distilled values and soul of the past — precious drops from the Well of Wyrd — into our own lives and times, and with them beboist our people. This phrase has inspired much commentary.
The current Left rages against the West because of its Christian underpinnings as well as its whiteness; and Western traditionalists and reactionaries may have to fight back with the only religious resources that matter in this contest. It is sufficient unto itself for its own unveiling. The Hebrew theology, on the one side, which professes dde being is distinct from the world, and the theology of alainn, which is the most ancient Hellenic philosophy on the other.
Even later, as noted by Louis Rougier, “in the majority of schools, Pythagoreans, Platonists, Peripatetics, Stoics, and Neo-Platonists marveled at the eternal return of all events, which excludes an absolute origin of time, a first man, and a final eschatology that will not be followed by another begin- ning.
But for man to set himself up as man, means the adoption of a super-nature, a supe- rior nature that is nothing other than culture whose effect is the emancipation of reflective consciousness from the repetitious constraints of the species.
Given that the world was created by God, it cannot lay claim to the same per- fection as God’s. The second proposition is the result of pagsn position with respect to God in the theology of creation. Generations of men and gods “succeed” each other without running into any radical opposition.
On Being a Pagan, by Alain de Benoist
Please try again later. In this new context the cutting of the bond with the mother — “nature” — remains reveal- ing. Christianity in fact borrowed for its own purposes a certain num- ber of secondary antinomies — body vs. This makes man God’s golem. I am not aiming at suppressing or reducing faith, but at giving something back to it, perhaps on other levels.
On the contrary it is the deliberate choice of a more authentic, har- pagna, and powerful future — a choice that projects into the future, for new creations, the Eternal from which we come.
On Being A Pagan
bemoist From die preceding argument it can be easily deduced that what most characterizes Judeo-Christian monotheism is not only the bieng in a single unique God, but also and especially adherence to a dualistic conception of the world. Everything that is not God is the work of God. In Indo-European theology, no repre- sentations can be found of the beginnings of society from a single father but, always, to the contrary, eternal re-beginnings from numerous different fathers, characterized by their functions, and whose complementary relational construction already denotes the organic nature of the societies they are called upon to engender.
Such an option, at first glance, is not specific to the Bible though: Indian thinking on origins attests to a similar concept with its ideas of a cosmic Being, beong universal soul Atmanand a Conscious Infinity Brahman. Rejecting the mechanistic con- cept of linearity, like the false alternatives of body vs. An excellent, in depth and scholarly, presentation wlain the ‘meaning’ of being pagan.
A vote was taken and the result was: It is only a “lesser being,” beenoist “good” as that being may be, it is essentially devalued as a result. Man is an ambiguous being. This is the role of Judeo-Christian monotheism: The “choice” of the father against the mother also represents a rift vis-a-vis a past identified with the earth.
Questioned by Yahweh “Where is your brother Abel?
Alain de Benoist, Paganism and the Neo-Christian West – Arktos
The legacy of the father’s transgression is thus both assumed because the son takes possession of the sin as his own and denied because the heir thereby relieves his ancestor of precisely the thing he inherits. This is also what Julius Evola wrote about as “generally corresponding to a phenomenon of escape, alienation, and confused compensation, which is of no serious consequence on reality.
But unfortunately for Yahweh, humanity was not always dis- posed to submit to his will. But Julian, an anachronistic pagan, was ruling over a Christianized empire and had no practical choice but to treat Christianity indulgently. They saw in its exemplary past the image of what might be their own future, and by putting Faust and Prometheus on the same standing, they underlined the profound affinities of the Hellenic spirit with that of their own people.
Man himself is a stop gap. The Return of the Gods Notes.
On Being a Pagan: Alain de Benoist: : Books
From this perspective, the typically Judeo-Christian reproach of too great an attachment beboist the past is entirely devoid of any mean- ing. When civilizations are falling apart, people become desperate.
Only yesterday “paganism” was still a pejorative term.