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Flowering Rifle

Tuesday, 31 May 2022 at 21:30

Amazing book covered on Dr John Dunn. Flowering Rifle

Dr John Dunn 2022.

The great epic poem of the Spanish Civil War by Roy Campbell is being read passage by passage. The notes and analyses to the reading can be found in 'Thought Pieces'. (Read here.)

Three further passages have been added recently to the collection of readings, together with immediate thoughts and supporting notes. There is no doubt that this is a slow read; bur the poem is densely packed with layered meanings and needs time. (Read here.)

John Dunn ©

In Love, always

Sunday, 29 May 2022 at 21:50

Faces of love on Dr John Dunn. In Love, always

Dr John Dunn 2022.

The violation of Ananke must be the first and originatory principle, the Beginning.

The champion of violation is Eros, but why? Why is Love so drawn to Evil?

Why is the urge to violate Ananke so irresistible to Eros, the son of Love?

It is because the urge to create is the defining aspect of man, just as it is the defining aspect of Love, the first Creator.

Why Love? Why creation? Why are these the defining aspects of man?

The answer can be found in the words of Angelus Silesius (1624 – 1677).

“I know that without me no God can live; were I brought to naught, he would of necessity have to give up the ghost.”


There can be no presupposition, either God or man coming before the other; that would be to fall into idolatry, and the idolator’s world is dead.

Once the world is dead, without form, void, dark, undisturbed and inevitable, then it is returned to Ananke as the One; and 1=0.

This is why Love and creation are so important.

Creative thought is not a reflection of an objective world apart, i.e. Ananke’s dead realm.

Creative thought is active, ‘in the beginning’ always, breaking the equilibrium cycle always, breaking Ananke at each moment.

Only that which is being created and still to be created is true, leaving that which was created as false, hence the need to violate Ananke without cease, hence the role of Eros, the originatory principle, the Beginning, always.

Thus the need to exist in the medium of Love, without cease, always to be in Love.

Unless this be so, all would return to the false, dead realm of Ananke, as it was before the Beginning, before ‘be’ing, before Love, Logos, God.

“I know that without me no God can live.”

This is to deny the legitimacy of lives as untrue that do not encounter Love, or murder Love when it is encountered. Such lives belong to Ananke.


John Dunn ©

Who will violate Ananke?

Saturday, 28 May 2022 at 21:14

Eros on Dr John Dunn. Who will violate Ananke?

Dr John Dunn 2022.

Ananke is undifferentiated Oneness, equilibrium, the endless repeating cycle and entropic death; Ananke is Evil.

Whoever violates Ananke must be the first and originatory principle, the Beginning.

The champion of violation is Eros, but why? Why is Love so drawn to Evil?

Why is the urge to violate Ananke so irresistible to Eros, the son of Love?

It is because the urge to create is the defining aspect of man, just as it is the defining aspect of Love, the first Creator.

Eros is driven to penetrate Ananke and end the cycle.

Man is driven to penetrate the still darkness of the cave and paint on the walls.

Your soul will never be known entirely;
But for Eros, you would never be known at all.
All I can hope is to enter
And paint my dreams on your wall.

Man is driven to cross the water and penetrate new continents.

I looked over the still dark waters and saw you there,
Eternal, wild, and infinite.


Is creativity, that is violation, encouraged by Love?

An angel occupied your body and spoke to me… touched me… and drew me towards the Divinity.

It is creativity that violates Ananke, and creativity is Love.

The violator of Ananke opposes Love to Evil, ‘Be’ing to nothing.

Love is the originatory principle: the Beginning.


John Dunn ©

Ananke must be violated

Friday, 27 May 2022 at 21:14

Ananke on Dr John Dunn. Ananke, destiny, by Gilbert Hayes

Ananke must be violated

Dr John Dunn 2022.

Ananke rests alone, self-fulfilled, in a state of undifferentiated Oneness andequilibrium. Her’s is the endless repeating cycle, her’s the infinite cosmos.

"I am all that has been and is and shall be; and no mortal has ever lifted my garment."

Ananke rests alone, untouched, unpenetrated, undefiled.

The world we see is very specifically our own. Only we stand apart to observe. Minerals, plants and animals do not observe, they are in nature and of it. They are in and of the one entity, not apart from it.

Without man’s powers of distinction, i.e. the ability to distinguish one thing from another, there is the polar-opposite of biodiversity, or any diversity for that matter; there is only amorphous oneness; nature is one viscous soup.

Without man, Ananke would persist infinitely as the Cosmos, as an equilibrium, with her own self regulating mechanisms,her own necessities. Our world and others will be swallowed up in the formations and destructions of inter-Galactic events over aeons of time,but Ananke will continue, infinitely, as an equilibrium, as one entity.

Without man, however, there will be no observer to confirm upon Ananke the status of being. For what is it to be? ‘To be’ is to be distinguished as one thing from another. To be is the ‘that is’ of the observer's mind.

In an infinite Cosmos without man, there would be no ‘that is’, there would be no ‘be’ing.

Where there is no being, there is void, no-thing; there is 0. Without man, 1=0.

For there to be a
‘be’ing Ananke must be violated.

Who will be the violator?


John Dunn ©

"Old Woodley! Welcome Home to School!”

Thursday, 26 May 2022 at 21:47

Painted portrait of Campbell on Dr John Dunn. "Old Woodley! Welcome Home to School!”

Following my last blog to quote an extract from Roy Campbell's great epic poem about the Spanish Civil War, Flowering Rifle, I now add a few of my notes and thoughts to support a reading of the text, which will be found below.

My “Southern Gestures Modify” their dream—

“Southern Gestures Modify” refers to the effect of Campbell’s own prophesies upon the thinking of the 1930s literati of leftist Bloomsbury. He turns the table on those he would critique by quoting from W. H. Auden’s own poem Hunting Fathers.

And well may they beware: for from her chain
A “Southern Gesture” liberated Spain.


This refers to Franco’s African Army built and disciplined in Spain’s African colonies, which beat back the early gains of the Republicans, eventually to win the war.

For where they doze in faint Utopian steam
Among their vicious languors and their lilies
My Hand will pepper them with Southern chillies


They’ll feel the heat - but only the heat of chillies is needed to defeat the gutless brigaders

... this dance of wowsers
Would still be hiking in their sawn-off trousers
Or climbing grapenut-trees in some green lane—


This bunch of hikers in shorts climbing grapenut-trees is a reference to the faddist outdoorism and eating habits of the faddist left (grapenut breakfast cereal eaten as a health food).

But that I gave the rendezvous in Spain,
And came to greet them, shouting from my mule,
“Woodley! Old Woodley! Welcome Home to School!”


Campbell quotes from his own poetry collection, Mithraic Emblems (1936) lines that in the Spanish Civil War context emphasise the public school immaturity of the Bloomsbury set and the brigaders more generally. (Majuba was a resounding victory for the Boers.)

They just can’t keep from hanging round their school.
It holds the sum of all their earthly joys
And they’ll be Masters if they can’t be boys;
And here to prove it running to the minute
Shunts in the train with all the ‘Old Boys’ in it.
The chaps all shouted like a single fool
‘Woodley! Old Woodley! Welcome home to School!’
Then the new Master from his study burst
Not quite so much a Coward as the first
He cracked a joke, made everybody laugh —
John Bull, Jock Stot, and little Jacky Calf.
Back to the fields where Waterloo was won,
Majuba lost (they blame it on the sun!)
(From Mithraic Emblems 1936)

One votive goat, had they but spared my kraal

This must be a reference to the farm burning atrocities of the Republican side in the early stages of the war.

The brigaders had:
…not even the guts to run away
When their red paradise behind them lay
And not a single man to bar their way—
Inviting them with all its charms untold,
The New Jerusalem, the Age of Gold,
Where loving comrades howl for gory tripes
And pay their services with shots and swipes.


The emphasis on leftist cowardice is clear.

Back in the “New Jerusalem” is the contrasting and hyper-hypocritical call for blood and guts

“Shots and swipes”? I am not sure what Campbell means by this, except perhaps that “swipe” suggests a wild swing rather than an accurate hit, which might also imply that the shots were of the same amateurish nature.


John Dunn ©

They’ve backed no cause from Greenland to Australia
But petered out for fear of worse mischance.
For still the “Southern Stranger “ of their theme,
My “Southern Gestures Modify” their dream—
And well may they beware: for from her chain
A “Southern Gesture” liberated Spain.
For where they doze in faint Utopian steam
Among their vicious languors and their lilies
My Hand will pepper them with Southern chillies
Whenever I can spare it from my team,
As these found out, these gutless weary-willies
Who but that I had called this dance of wowsers
Would still be hiking in their sawn-off trousers
Or climbing grapenut-trees in some green lane—
But that I gave the rendezvous in Spain,
And came to greet them, shouting from my mule,
“Woodley! Old Woodley! Welcome Home to School!”
One votive goat, had they but spared my kraal
Would have been worth this batch, their kit, and all,
Who had not even the guts to run away
When their red paradise behind them lay
And not a single man to bar their way—
Inviting them with all its charms untold,
The New Jerusalem, the Age of Gold,
Where loving comrades howl for gory tripes
And pay their services with shots and swipes.

Two fords, long since bridges

Wednesday, 25 May 2022 at 22:07

Greay Barford Bridge on Dr John Dunn. Great Barford Bridge

Two fords, long since bridges

Dr John Dunn 2022.

What follows is my first drafting of the supporting text and commentary for my next YouTube video, which will relate a motorcycle ride to two bridges, one ancient, the other just very old, especially in its context(more of this to come).

All commentary work has to start somewhere, inevitably being modified when the practicalities of matching word to image are eventually reached. What I mean to say is - sorry for these rough notes!

I pulled up in Great Barford on New Road, just near the east end of the church. Parking the bike, I wandered over to the old bridge to take a look. I was not surprised to find a few picnickers and patrons of the pub across the road, sitting next to bridge, enjoying the sunshine.

All the same, I chose not to stay long filming the bridge here; I'm much too self-conscious. The view from the other side is much better and quieter.It was from this vantage point that I did most of my videoing.

The bridge and causeway were built largely in the 15th century, with some rebuilding in the 19th century.

Remounting my Royal Enfield Classic 500, I set off along New Road, heading for the village of Roxton. This New Road was so named because it was new... back in the 18th century! It was built by a new turnpike trust to take coach traffic heading for the Great North Road off the High Street in Great Barford.

And it's towards the Great North Road that I'm heading now, to see another old bridge, the Tempsford Bridge, just north of Tempsford on the A1 near the Black Cat Roundabout.

I'm approaching the bridge via the village of Roxton, along the long and straight School Lane. A strange road this. Obviously name after the village school which is still a fully functioning Academy... The road clearly shows on Victorian Ordnance Survey maps, running from Roxton to the Great North Road, but the current OS map designates it as a track with footpath right of way. Google Maps offers a route from Roxton to Tempsford Bridge on the A1 via the Black Cat Roundabout. Crossing the busy A1 to view the bridge is a small challenge, and perhaps make the Google Map directions seem more reasonable. It's all about timing. Here's a gap in the traffic, let's go.

And into Kelpies Boat Yard, where my map research tells me there should be a good view of the Tempsford Bridge.


John Dunn ©

The Worst Form of Slavery

Tuesday, 24 May 2022 at 22:03

Evola on Dr John Dunn. As I'm travelling back home following a visit to Monet's garden at Giverny in Normandy, with little time to be creative, I thought that I would post an old archived piece on to the home page. These were my thoughts from ten years ago concerning Julius Evola and his critique of modern nationalism.

John Dunn 2022

The Worst Form of Slavery
First posted Wednesday, 25 April 2012 at 11:31

What is taken for the political right today? There are two common misconceptions. Firstly, that the right stands for proponents of free enterprise and the free market – as opposed to leftists who advocate state intervention in economic and other aspects of life. Secondly, that extreme nationalists are on the right, advocating white supremacism as opposed to multiculturalism.

Criticisms of these two positions from the left might be that:

1.The market cannot be left to its own devices. Spending by the state is required to avoid the worst of recessions. Proponents of the free market are devoid of ethical principles. State intervention is required to protect essential services such as healthcare for everyone. Social security is required for the losers in the system. State intervention is needed to ensure fairness and equity, for example, in the education system.

2. Extreme nationalism is equated with fascism. Proponents are intolerant of people with differences of nationality, race, creed and sexual orientation. (Criticism of religious intolerance is problematic to the left, given its tendency to wards atheism.) Intolerance and discrimination are considered by the left to be unethical.
Both the free market and nationalism are believed to be historically spent ideals.

But where might another critique of the nationalist right wing perspective come from? The Elovian right. The traditionalist right. The perennialist right.
A traditional society consists of individuals who each affirm their individual identities through adherence to superior principles and interests. Personality is not abolished, but is integrated through participation in a society in which ‘every individual, function, and caste acquire their right place and reason for being through acknowledgement of what is superior to them and their organic connection with it’. (Julius Evola, Revolt Against the Modern World, p338)
The acknowledgement of a common spirituality and a common active propensity towards it is such that each and every action by an individual becomes a rite and the fulfilment of a role. Through this fulfilment, the individual gives a law and form to his own nature. He is sure and certain of his purpose – which is sacred.

The roots of tradition lie in the distant past, but emanate most typically in religions and systems of caste. Such is the depth of these roots of tradition that adherents refer to them as perennial, in the sense that they have always existed in one form or another and always will.

In the Middle Ages there was widespread adherence to the perennial tradition. As a result, whilst nationalities existed, nationalisms did not.

Whilst individuals conformed to this or that nature, language or exoteric religious emanation of the tradition, the social principles of caste were articulated across all nationalities. ‘Hence, the possibility for members of the same caste who came from different nations to understand each other better than the members of different castes within the same nation.’ (Julius Evola, Revolt Against the Modern World, p.339)

With the loss of tradition, the need for a new type of unity was increasingly felt. Modern nationalism offers an artificial and centralising unity for individuals stripped of religious certainties, living out lives as commodities in a state of pure quantity, as one of the masses.

Nationalism acts upon these masses through myths and suggestions that are likely to galvanise them, flatter them with the perspectives and fancies of supremacy, exclusivism and power. (Julius Evola, Revolt Against the Modern World, p.339)

Nationalism emerged as a collectivising force. The nation, the homeland became primary as an entity that required from the individual belonging to it an unconditional declaration, as if it were a moral and not merely a natural and political entity. It led to a mentality of ‘my country, right or wrong’.

Even when nationalism parades its traditions up and down, it is living out a myth of fictitious continuity based on a minimum common denominator that consists in the mere belonging to a given group. Celebration of the nation really means the upholding of anti-tradition. The leaders of world subversion see in nationalism a way of disposing of the tradition.Turning this contingency into a science, Marx felt able to affirm ‘all that is sacred melts into air’.

Now for the nightmare vision of the kali yuga.

Today there is a trend towards universal brotherhood, reflected in ‘multiculturalism’, which is really ‘uniculturalism’. Far from abolishing the nationalist spirit and its pseudo-traditions and pride, its supreme form as the nation will be called mankind. The tradition, onthe other hand, manifested most typically as religion, especially in the Muslim world, will be regarded as the enemy.

The individual will barely attain the status of a cog in the all-consuming global enterprise and lose all self-differentiation from the masses. In losing all sense of law and form of his nature, the individual will lose all sense of personality. The individual will be crushed.

Since the modern view of life in its materialism has taken away from the single individual any possibility of bestowing on his destiny a transfiguring element and seeing in it a sign and a symbol, contemporary"slavery" should be reckoned as one of the gloomiest and most desperate kinds of all times. (Julius Evola, Revolt Against the Modern World, p.109)

Once the global enterprise has been established, there will be no escape; no Guenon-like refuge in a traditional culture beyond its borders.

John Dunn ©
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