Alba Rosa

by Alexander Wolfheze

  A danger -

  I want to be a danger -

  I want to be a danger to the world.

  So that after my destruction not a single blade of grass will remain upon the Earth,

  upon the Earth where, since I was born, I am a danger.

  Because it is my right when I have to die,

  to annihilate my annihilators.

  When in the setting sun I read the newspapers, full of treason,

  when in an old atlas I see the old fatherlands,

  now annihilated by and for barbarians,

  then I know that we still have this right:

  to be annihilated -

  but to take with us into oblivion the whole old world,

  with all its books of wisdom, all its arts of beauty and all its melodies of magic.

  So that, after we descend into the grave, the Earth will also swallow our annihilators-

  this is our right after two thousand years.

  So that, when the West descends into its final night, we can say:

  ‘If you force us to descend from the face of the Earth,

  then also let the Earth itself roll descending into Nothingness.’

  — ‘The Right to Exist’, freely inspired by Itamar Yaoz-Kest

  nūn         wāw         yā’

  Chapter Eight

  The Archaeofuturist Revolution

  Traditionalist and Identitarian Notes on Jason Reza Jorjani’s Prometheus and Atlas (London: Arktos, 2016)

  audax Iapeti genus

  Nibiru Returning

  Nēberu nēberet shamê u ertseti lū tamehma

  [Let Nibiru hold the crossing of heaven and earth]

  — Enuma Elish

  To older Europeans raised in the continental intellectual tradition, it may seem implausible, but it is the contention of this chapter that America has at long last produced a philosopher worthy of the name. Obviously, the snobbery and condescendence of older European intellectuals are more substantially inspired by their postwar geopolitical inferiority complexes than by their actual postwar intellectual achievements. But the fact remains that the term ‘American philosopher’ is still widely considered a contradictio in terminis — though perhaps, given the obvious dementia and decadence of Old Europe, many Americans might actually consider this ‘Old Europe’ qualification to be a badge of honour. At any rate, the actual rise of an authentic philosopher in America is news — whether it is good or bad news will depend on political colour and intellectual orientation. To ethno-nationalist ‘critics’, his name — Jason Reza Jorjani — may sound ‘un-American’, but for Traditionalist thinkers it will immediately resolve the riddle: apparently the Old World genius of Persian philosophy has in some mysterious way resurfaced in the New World. In some unfathomable manner, a little branch of philosophical life has grown up in the shallow soil of the anti-intellectual American ‘melting pot’ and it has managed to survive the blistering heat of the hedonist ‘American dream’. In an unexpected way, this proves that not all of the hundreds of thousands of Iranian immigrants that have flooded into the West since the Islamic Revolution are ‘asylum’ frauds, ‘business’ opportunists and ‘pop culture clones’. One Jorjani may outweigh the burden of the entire millions-strong Iranian immigration to the West (at any rate bearable because Iranians tend to be among the most-assimilated immigrants) — if his role as avant garde philosopher, identitarian idealist and geopolitical critic is properly understood. He may yet have to write his defining work and he may not yet have done all he can do (supposing his jealous enemies leave his talent time and space to prosper), but his first work Prometheus and Atlas already firmly establishes his credentials as a pioneering philosopher. Its stature was first recognized by John Morgan of Arktos Publishing, Jorjani’s predecessor as Arktos’ Editor-in-Chief. Jorjani’s oeuvre, which now also includes World State of Emergency and Lovers of Sophia, is at the cutting edge of contemporary Western thought.

  Jorjani’s appearance on the Western philosophical scene comes at a critical juncture in Western history: the remnant peoples of the West, now facing the quadruple challenge of ecological disaster, demographic inundation, social implosion and trans-humanist supersession, are approaching the ‘event horizon’ of Western history. From a Traditionalist perspective, the approaching ‘world state of emergency’ means that, as the Western peoples face the ultimate test of history, the ancient forces that once created them and the submerged archetypes that once shaped them are bound to resurface — even if only at the moment suprême of their mors triumphalis. Jorjani not only views these forces and archetypes through the prism of the oldest strata of Indo-European mythology, but also points to their epistemological relevance in relation to cutting edge transhumanist and ‘supernatural’ technologies. Jorjani’s uniquely specialized knowledge in abstract and applied parapsychology allows him to historically contextualize the rising hybrid technologies of cybernetics, bioinformatics, artificial intelligence and psychotronics. Much of the content of Jorjani’s Prometheus and Atlas is devoted to these subjects — and reads better than most literary science fiction. In the final analysis, this pioneering exploration of transhumanist-futurist technology may very well turn out to be Prometheus and Atlas’ primary philosophical achievement. A substantial secondary achievement may be found in the way in which it reintroduces Western thinkers to the historic relevance of the archaic Iranian Tradition for the Western Tradition as a whole: Prometheus and Atlas re-appropriates their long-suppressed common heritage. Jorjani rightly considers the re-appropriation of this common Indo-European heritage — ‘Aryan’ in its original etymological sense of ‘noble’ — as a vital precondition for achieving a new and sustainable Western metapolitical and geopolitical worldview. This stance — which must overcome the historical association of the ‘Aryan’ archetype with the failed political experiments of 20th century — is directly relevant to the emerging Western identitarian movement. It is the contention of this chapter that Prometheus and Atlas provides a valuable contribution to the metapolitical discourse of this movement.

  Given Jorjani’s stated opposition to Perennial Philosophy, a Traditionalist approach to Prometheus and Atlas, as chosen for this chapter, may seem somewhat incongruous, but it should be remembered that Jorjani himself recommends the dialectic approach as an essential tool of Western philosophy. If Western civilization is to shift into its final culminating and defining phase — provided it is to survive at all — a synthesis of Tradition and Modernity must be assumed to be imminent. The historical va banque course of Western Modernity, now openly evident in the wholesale ethnic displacement of the native Western peoples and the extremist neo-liberal globalism implemented by the Cultural Nihilist hostile elite, clearly points in the direction of an approaching crisis. The author of this article — tracing the development of Western Modernity from a Traditionalist perspective and effectively complementing Jorjani’s Archaeofuturist perspective on the impending ‘World State of Emergency’ — has pointed out this possible historic synthesis in his own work, The Sunset of Tradition. It is this tantalizing possibility of a superlative self-renewal of Western civilization — against historical probability, even against civilizational fate itself — that requires the few authentic thinkers who still survive in the Dark Age of Western civilization to study the signs of a possible new Golden Dawn. From a Traditionalist perspective, Jorjani’s work represents one of the first attempts in Western philosophy to cross the approaching ‘event horizon’ of Western history. In Traditionalist symbolism this crossing is also expressed as the return of a ‘death star’ at the turning of the cycle of Sacred Time: this return indicates a macro-cosmic Nemesis that cleanses the human microcosm. Thus, the concept of ‘Nibiru returning’ — a fringe ‘conspiracy theory’ with esoteric overtones — contains an unlikely element of truth.

  The Postmodern Prometheus

  Sail forth — s
teer for the deep waters only…

  For we are bound where mariner has not yet dared to go,

  And we will risk the ship, ourselves and all.

  — Walt Whitman

  It is important that a discussion of the metapolitical relevance of Prometheus and Atlas for the identitarian movement be preceded by a brief sketch of its philosophical background. If the identitarian movement wants to be more than a political mayfly, then it needs a solid metapolitical basis. If the identitarian movement proves unable to outgrow short-sighted political pragmatism and superficial ethno-nationalist rhetoric, then it is doomed to be consigned to the rubbish heap of history. That fate would deprive the Western peoples of their best — and probably last — chance to survive the imminent crisis of Western Modernity. It is with this reality in mind that this and the following sections will briefly sketch the wider philosophical background to Jorjani’s work. This section will give its Traditionalist context; the following section will give its Archaeofuturist context.

  From a Traditionalist perspective, Jorjani’s trailblazing work contains many ‘risky’ ideas. Some of these are directly relevant to the foundational tenets of Traditionalist thought. Apart from the fact that daring exploration is entirely legitimate in any substantive philosophical début, however, it is necessary to state that Jorjani’s ideas must be understood as useful and necessary. The Traditionalist School, founded by Guénon and reaching its apogee in Evola, has arrived at its end station in the work of Seyyed Hossein Nasr: it is now history. Beyond its hermeneutical functionality Traditionalism is now reduced to an esoteric discourse and an apolitical worldview. Its ideas and ideals can only survive and thrive when they are incorporated in — and transformed by — future forms of philosophy and historiography. They can only be incorporated into new thought architectures, such as Archaeofuturism and those grander philosophies and arts that lie beyond Archaeofuturism, in as far as they stand the test of time. But until these grander philosophies and arts have fully materialized, Traditionalist thought will remain the highest standard against which new ideas and ideals can be measured. Thus, it is particularly important to apply this standard to two of Jorjani’s core ideas, viz. his analyses of (1) the emergent civilization of a ‘New Atlantis’ and (2) the meta-historical position of the remnant Abrahamic religions.

  (1) Jorjani’s sketch of a future Atlantean world order — mirroring the titanic nature, the cosmopolitan trajectory and the daemonic powers of ancient Atlantis — philosophically contextualizes the dangers of heaven-storming cultural universalism and technological ecocide: these are the exact features of the cultural and natural destruction caused by the ‘New World Order’ as it has spread outward from the Anglophone shores of the Atlantic since the fall of the Soviet Union. The transformation of the proto-Atlantean New World Order into something not merely destructive is the greatest geopolitical challenge of the contemporary Western world. Jorjani’s subtle stance on an alternative Atlantean project reminds all critics of the New World Order and the Cultural Nihilist hostile elite that there can be no retreat into primitive pre-Modernity. If Western civilization is to survive in a cultural-historically recognizable form, it will be necessary to incorporate, harness and master the technological sciences of Modernity: these sciences will have to be tamed and overcome. Russian Eurasianists, as well as Western identitarians, would be well advised to study the archetypal dynamics of ‘Atlantean Modernity’ uncovered by Jorjani. In this respect, Jorjani’s analysis of the ‘Atlantean’ metamorphosis of Japan in the wake of the atomic bombings of 1945, resulting in the materially hybridized and psychologically deracinated culture of contemporary Japan, contains an important warning. It reminds identitarian critics of the globalist New World Order — now faltering under internal dissent in its Western heartland — of the awesome physical power of their enemy. The ultimate resort of the Cultural Nihilist hostile elite to sheer brute violence must be taken for granted — and it is the wounded snake that bites deepest. The Western hostile elite, inhabiting a mental bubble that is ethically as well as cogitatively divorced from reality, can be expected to resort to increasingly irrational means to hold on to its crumbling power. As its projected ‘end of history’ fails to materialize and as it faces resurgent geopolitical opposition, it may resort to all-out ‘decapitation’ strategies against its international and domestic enemies. As its ‘ethnic replacement’ projects run into determined identitarian resistance in the Western homelands, it may resort to violently totalitarian strategies against its domestic opposition — perhaps even adopting an artificial ‘civil war’ strategy aimed at the annihilation of the native Western population as a whole. A dispassionate reading of Modern history teaches that Modernity did not defeat Tradition through superior philosophy, ‘soft power’ persuasion or materialist-hedonist consensus. In the final analysis, it has only succeeded through ‘black magic’ military technology applied with ruthless inhumanity: this is the most obvious lesson of Jorjani’s ‘Promethium Sky over Hiroshima’. Thus, a ‘Jorjanian’ — deep archaeological and mythological — reading of Modern history is particularly relevant to the emerging outer and inner resistance to the New World Order. The rising ‘anti-thalassocratic’ Eurasian movement, which is gathering pace in Russia and Eastern Europe, already gives evidence of commensurate awareness, as visible in Dugin’s concept of the ‘Last War of the World Island’. The rising Western identitarian movements would similarly be well advised to give serious thought to Jorjani’s reading of Modern history: the looming spectres of totalitarian repression, enforced colonization, native societal dissolution and civil war call not only for strong nerves and steely determination, but also for cool-headed calculus and rational anticipatory strategies.

  (2) Jorjani’s sketch of the old Abrahamic religions as outdated megalomaniacal schemes for human enslavement and subjugation, based on the supernatural interventions by inhuman — ultimately malevolent — spirit forces, may be considered an ‘activist’ Archaeofuturist restatement of the Traditionalist thesis that nearly all the remaining institutional ‘religions’ of the contemporary world are effectively equivalent to Modernist inversions — and perversions — of the authentic religions of the long-lost world of Tradition. The difference is that Jorjani assumes that these religions have always been negative spirit forces, while Traditionalism assumes their origins to have been positively powered and anagogically directed. But from a Traditionalist perspective, it is equally true that, while on a private and esoteric level, traces of these authentic religions may have retained a degree of existential spiritual relevance, on a collective and exoteric level, they are almost all subject to the Dark Age degeneracy and subversion. Abstractly, the remnants of these religions may have retained a certain ‘commemorative value’, but concretely the historical closure of the Transcendental realm during the Modern Age has caused these ‘inverted religions’ to become ‘possessed’ by subhuman forces, operating in a psychological void of collective narcissism and feeding off cross-cultural resentments. Thus, without questioning private religious convictions and without doubting sincere religious adherence, it is important to recognize the generally downward direction of organized and institutional religion under the contemporary aegis of ‘latter-day’ Modernity. Jorjani recognizes that, by and large, the ‘false religions’ of the contemporary world effectively constitute ‘demonically possessed’ counterfeits: programmes for socio-political manipulation and bio-evolutionary group strategies for primitive peoples. As a committed Iranian nationalist, Jorjani’s belligerent stance against the contemporary Abrahamic religions is obviously inspired by Iran’s highly traumatic historic experience with militant forms of political Islam. His vision of a Promethean rebellion against the false ‘one true god’, the ‘god’ propagated by pseudo-religions such as atavistic pseudo-Islam, may be understood against this background: any Iranian who is truly aware of the great past of Imperial Iran can be forgiven for resenting the socio-
political primitivism imposed by its current pseudo-Islamic usurpers. Nevertheless, Jorjani’s core argument remains valid: the opposition between the mentally ‘closed’ atavism of ‘inverted religions’ (as dominant among the primitive nations of Asia and Africa) and the Faustian ‘openness’ of Western Modernity (as dominant among the developed nations of Europe and America) is undoubtedly the core dialectic driving contemporary global metapolitics and geopolitics. By explicitly recognizing the ‘demonic’ quality of this contest, Jorjani’s Archaeofuturist ‘dialectic’ analysis validates the Traditionalist thesis that Dark Age Modernity, although operating through human agents, human ideas and human institutions, is of an ultimately non-human origin (Jorjani uses the term Luciferian), geared to in-human, diabolical interests.

  Thus, by Traditionalist standards, Jorjani’s work is epistemologically valid. The next step is to determine its position within the framework of contemporary philosophy and its relevance for identitarian metapolitics.

  Archaeofuturism Rising

  The higher the cause, the less important is the number of its supporters.

  An army is needed to defend a nation,

  but only one man is needed to defend an idea.

  — Nicolás Gómez Dávila

  In metapolitical terms, Jorjani’s work represents yet another — very substantial — breach in the dominant Postmodern ideological discourse of Cultural Nihilism, which is characterized by secular nihilism, globalist neo-liberalism, narcissist hyper-individualism and extreme culture relativism. Metapolitically, Jorjani’s work can be located in the — admittedly rather vague — spectrum of ‘Archaeofuturism’, a philosophical school historically related to what is ironically termed the ‘Dark Enlightenment’. Both terms are essentially misnomers, most frequently applied in a disparaging way by ideological critics of the supposedly ‘anti-democratic’ and ‘reactionary’ thinkers and movements that they are meant to cover; but these terms are nonetheless useful as provisional markers. From a Traditionalist perspective, both movements are — inevitably, given their Postmodern subsoil — ideological hybrids. They tend to engage with particular aspects of Modernity (technological achievement, scientific exploration, futurist aesthetics) while rejecting its nihilistic, materialistic and relativistic ideologies and attitudes. It would be more accurate to say that these movements tend to be interested in ‘timeless’, rather than ‘archaic’ alternatives to these ideologies and attitudes. They tend to reject the Enlightenment premises of Modernity precisely because they associate these premises with spiritual and intellectual darkness rather with light. In this regard, Archaeofuturism and the Dark Enlightenment share considerable ground with Traditionalist thought, which views the Modern Age as the equivalent of a cosmic Dark Age (the Christian ‘End Times’, the Hindu ‘Kali Yuga’, the Spenglerian ‘Winter Time’). They differ from Traditionalism, however, insofar as their metapolitical discourse tends to be operational: it provides a basis not only for activist consensus-breaking, but also for revolutionary identitarian politics. In other words, Archaeofuturism and the Dark Enlightenment have the potential to expand into fully operational socio-political ideologies and into effective political programmes. This potential is visible in the manifold crossovers from Archaeofuturist and Dark Enlightenment thought into the Western identitarian movement.