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Alba Rosa

Page 26

by Alexander Wolfheze


  To break new ground in thought, to express ideas for which there is as yet no appropriate discourse, already existing language must be distorted, misused, beaten into new patterns appropriate to unforeseen situations… A new worldview is built only out of fundamental conceptual changes, after which it takes time for a new language to be clearly defined in its internal structure. Thus, in transitional phases between worldviews, we have to be open to more free-flowing discussing with a view to creating ‘a language of the future’ (Jason Reza Jorjani, Prometheus and Atlas, 12–13).

  From a Traditionalist perspective, this insight refers to the creative act that underpins all authentic forms of cultural palingenesia, a creative act which is per definition transcendentally defined. In the beginning was the Word, and the Word was with God, and the Word was God (John 1:1). In other words, supernatural and superhuman forces will eventually have to re-enter the natural and human world in order to break the anachronistic dominance of Western civilization by the Modernist historical materialism discourse. This increasingly unbearable dominance is predicated on the increasingly unsustainable epistemology of Modernity, as expressed in exclusively mechanical-scientist and materialistically functional tenets of Copernican cosmology, Darwinian biology and Freudian psychology. From a meta-historical perspective, these historical materialist ‘revolutions’ actually represent intellectual ‘devolutions’ because they have eliminated the only possible referent point for authentic anagogic direction: Jorjani’s ‘supernature’, better known to the world of Tradition as ‘transcendence’. Jorjani points to the desperate manner in which various Modernist thinkers have attempted to maintain this highly artificial status quo in Western thought: in his view, Descartes’ rationalist exclusion of the occult, Kant’s philosophical rejection of Swedenborg and Robespierre’s political suppression of the Culte de la raison are conscious attempts at deliberate (self-)censorship.

  Jorjani instinctively grasps the impending climax of what the Traditional School terms the ‘Crisis of the Modern World’ and he manages to couch this awareness in terms of a radical transformation of the human condition (transhumanism) and an ultimate epistemological abyss (parapsychology). With incisive insight, he states that terror in the face of this looming Spectral Revolution is the occulted foundation of the entire Modernist (Cartesian) epistème. From this perspective, at a certain level, the phenomenon of globalist Postmodernism (the infrastructure of the New World Order and the superstructure of Cultural Nihilism) appears as simple hedonist escapism. Postmodern ‘philosophy’ — a contradictio in terminis if ever there was one — appears as nothing more than a superficially deconstructive but ultimately desperate feeding off the receding world of Tradition: it is fundamentally unable to cope with epistemic frameworks that are not immanently (psycho-socially) pre-structured. Only a ruthlessly iconoclastic Archaeofuturist Revolution can hope to keep up with Jorjani’s Spectral Revolution, i.e. the return of macro-cosmic and archetypal (supernatural and superhuman) forces into the natural and human world. Jorjani expresses this impending revolution as the return of Prometheus and Atlas as the titanic spectres of a future Art of Science and Technology. This new Techne will require a superlative level of human consciousness and spiritual development: it therefore requires the readmission of macro-cosmic and archetypal spirit-powers into micro-cosmic human reality.

  The Identitarian Revolution

  Our sensations are mediated by our education as members of a group with the same experience, language, and culture. … [I]t is only parochialism that makes us suspect that members of very different groups sense the world in the same way. … [But b]ecause they have systematically different (and internally consistent) sensations in response to the same stimuli, members of different groups do in some sense live in different worlds.

  — Jason Reza Jorjani, Prometheus and Atlas

  Jorjani approaches the challenge of readmitting ‘supernature’ into Western civilization through 20th century continental philosophy, which allows him to exploit Bergson’s and Heidegger’s critical analyses of the experiential limitations of Modernity. In this regard, Jorjani’s approach again shows an implicit parallel to the Traditionalist approach of the same problem. Bergson’s re-appropriation of intuition and élan vital in reaction to the Modernist atrophy of intellectual instinct not only validates Jorjani’s Archaeofuturist reintroduction of ‘supernature’, it also validates the Traditionalist view of Modernity as a perceptual and conceptual ‘handicap’. Heidegger’s fundamental critique of mechanist scientism as a cause of the artificially reduced spatial-temporal experience of Modern humanity not only validates Jorjani’s Archaeofuturist reassertion of primordial ‘supernatural’ abilities, it also validates the Traditionalist insistence of the essential reality of humanity’s ‘magic’ abilities. The Modern atrophy of these ancient perceptual and conceptual abilities also explains Modern humanity’s inability to cope with its own existential identities, which Traditionalist thought holds to be doubly communally and individually specialized according to race, ethnicity, gender, caste and vocation. Only a degree of reappropriation of these abilities will allow a rediscovery, reappropriation and reactivation of these identities.

  Having appropriated Heidegger’s concepts of specialized time (the bounded time-horizon of Kulturkreisen) and specialized space (the sheltering spatial horizon of Blut und Boden) as vital preconditions for every authentic form of world-historical human existence, Jorjani discusses the danger of world-encompassing, run-away technological science by pointing out its exceptional archetypal power to subdue the whole of the natural world and all human cultures. This power allows it to dissolve specialized time and specialized space through anticipatory projection and predictive models: it tends to alienate humans from nature, from culture and from community. At this point, Jorjani’s Archaeofuturist analysis matches the classic Traditionalist thesis that the Modern scientist worldview represents a grave danger to all forms of authentic identity. It is precisely at this point that Jorjani’s Prometheus and Atlas offers its most powerful metapolitical contribution to the identitarian movement: it offers a devastating philosophical ‘counter-deconstruction’ of the Cultural Nihilist myth of culture relativism — and it restates the incalculable value of the authentic Western identity. Jorjani explicitly stresses the importance of reappropriating what lies at the core of Western identity: the Indo-European cultural substratum historically known as ‘Aryan’. Proceeding from his unencumbered Iranian heritage, he courageously reclaims the term ‘Aryan’ for the archetypal essence of Western identity, as represented in its original etymological meaning: ‘noble’. In doing so, he is able to re-explore the spiritual root identity and cultural-historical heritage of the Indo-European peoples (cf. Chapter 4). From the Archaeofuturist as well as the Traditionalist perspective this identity and this heritage are primarily spiritual in nature: they must be earned and conquered. It is up to the Indo-European génération identitaire to claim its rightful inheritance so that the Indo-European people may again inhabit the specialized worlds that are their rightful heritage. Outside authentic identity there can be no authentic knowledge; only if the génération identitaire re-experiences authentic identity can they hope to gain empowering knowledge. Power starts where taboo ends: the breaking of the Cultural Nihilist stranglehold on authentic identity is the first Rubicon that the Identitarian Revolution will have to cross. It is now up to the Western génération identitaire to boldly follow in the footsteps of its philosophical pioneers — and to stake an existential claim in the future that lies beyond the imminent event horizon of Western history.

  De l’audace, encore de l’audace, toujours de l’audace et la Patrie sera sauvée!

  hā’          wāw          hā’

  Chapter Nine

  Twelve Rules for the Archaeofuturist Revolution

  accipe quam primum; brevis est occasio lucri

  — Martial

  Diagnosis

 
; adhuc coelum volvitur

  — Erasmus

  Rule One. Recognize the pathology: understand the Four Political Realities that confront the Western peoples at the imminent height of the Crisis of the Modern World (cf. Chapter 1). These Four Political Realities are: global climate change (industrial ecocide), technological transhumanism (socio-economic dehumanization), ethnic replacement (demographic inundation) and social implosion — realities that are increasingly likely to converge into the single catastrophe of a final ‘hellstorm’ scenario. The most urgent of these realities is ethnic replacement, but the most fundamental is social implosion (cf. Chapter 6).

  (2) Rule Two. Recognize the disease: understand Cultural Nihilism (cf. Preface) as a historical-materialist and secular-humanist worldview that has its origin in the Early Modern complex of Renaissance, Reformation and Enlightenment. The Four Political Realities derive their contemporary power from the ideological monopoly of Cultural Nihilism within the public discourse of the Postmodern West. The sub-intellectual charge of Cultural Nihilism has caused the Western peoples to lapse into a state of psycho-historical trance and urban-hedonist stasis, resulting in cultural-historical self-annihilation.

  (3) Rule Three. Recognize the pathogen: understand the hostile elite (cf. Chapter 6). The Western hostile elite is the vector (the ‘carrier’) of Cultural Nihilism: it arises by social implosion (class warfare, feminization, xenification), it thrives on cultural oikophobia (globalism, universalism, cosmopolitanism) and it dominates in political idiocracy (hyper-democracy, hyper-liberalism, hyper-humanism). The political power of the hostile elite resides in sub-democratic, trans-national institutions. The Western peoples are in a de facto state of alieni juris after the supercession of national borders (Schengen), national sovereignty (EU, UN), national currencies (Euro), national defence (NATO) and national legislation (international laws and treaties). The inevitable results of this transnational ‘alien occupation’ are: economic ‘fracking’ (neo-liberal ‘privatization’), collective debt-slavery (‘sovereign debt’), state-sponsored mass-usury (high finance dictatorship), institutional corruption (elusive political ‘cartels’), judicial chaos (bureaucratic abuse of power) and socio-cultural self-annihilation (mass-immigration). The globalist power of the hostile elite is characterized by a sociological dynamic of self-reinforcing and self-radicalizing feedback loops. The ‘democratic mandate’ of the hostile elite provides it with an irresistible quantitative superiority: it continually mobilizes and absorbs new ‘repressed’ groups (‘women’, ‘gays’, ‘minorities’, ‘refugees’). This hyper-democratic ‘race to the bottom’ causes a vicious cycle of continuing radicalization within the hostile elite. These nihilist-collectivist dynamics determine the increasingly overt ultimate incarnation of the hostile elite: a transnational totalitarian regime. This totalitarian regime, and the Cultural Nihilist worldview on which it is based, deserves to be eradicated from the face of the earth — even to the point of an irrevocable damnatio memoriae. Only the ruthless pursuit of the Archaeofuturist Revolution can provide the appropriate therapy for this deadly disease.

  Therapy

  …for verily I say unto you, If ye have faith as a grain of mustard seed,

  ye shall say to this mountain, Remove hence to yonder place;

  and it shall remove; and nothing shall be impossible unto you.

  — Matthew 17:20

  (4) Rule Four. Recognize the crisis: accept the consequences of the Ernstfall (cf. Chapter 2). The Machtergreifung of the Cultural Nihilist hostile elite confronts the Western people with the ultimate Ernstfall: this requires an Ausnahmezustand to facilitate a controlled descent — an ‘emergency landing’. An effective fight against the hyper-democratic, hyper-individualist and ‘idiocratic’ excesses of Cultural Nihilism requires a fundamental reform of nearly all contemporary institutional, judicial, economic and social structures. Externally, the restoration of authentic state sovereignty requires the wholesale abolition of present transnational institutions. Internally, the restoration of authentic national communities requires the (re-)introduction of socio-political hierarchies and holistic-anagogic visions. At the same time, the toxic legacy of over half a century Cultural Nihilism requires pragmatic Realpolitik. The residue of mass-immigration (ethnic minorities) and multiculturalism (mixed families) requires carefully calibrated policies, with correctly calculated dosages of mutually reinforcing medication, including (voluntary) resettlement, segregation and assimilation (cf. Chapter 4). The highly poisonous residue of social feminization (informal matriarchy) and social deconstruction (broken families) requires finely attuned ‘detox’ programmes. The most effective cure for the Crisis of the Modern West is the psychological internalization of the necessity of societal reforms. In this regard, the restoration of the transcendental referent of Western civilization is of vital importance. From a Christian perspective, this means the restoration of metaphysical faith — the kind of faith that moves mountains.

  (5) Rule Five. Recognize the treatment: accept the side-effects of the restoration of the Nomos. The only legitimate aim of an Ausnahmezustand can be the restoration of the Nomos, viz. of an authentic hierarchical order based on transcendental reference. The restoration of the Nomos is only possible on the basis of individual acceptance of a super-individual anagogical direction of society as a whole, i.e. individual acceptance of the holistic structuring of society. This requires an individual willingness and ability to tolerate hierarchy: the natural hierarchy according to age, gender and talent as well as the cultural hierarchy of caste, ethnicity and vocation. The most effective cure for the grotesque hubris and demonic ideology of liberté, égalité, fraternité is the psychological re-activation of the anagogical-holistic compensatory mechanisms that are built into all authentic Traditions. In this regard, again, the restoration of the transcendental referent of Western civilization is of vital importance. From a Christian perspective, this means the restoration of metaphysical hope — hope that what is humanly impossible, may be possible in other ways.

  (6) Rule Six. Recognize the surgeon: accept the authority of the restored Katechon. The authority of archetypal institutions such as the Monarchy, the Church, the Nobility and the Academy rests on their function as Katechon, i.e. their guardianship with respect to the Nomos. To the extent that they have been weakened, they must be strengthened. To the extent that they have been lost, they must be re-invented. The re-definition, re-construction and re-activation of the Katechon is the primary task of the Archaeofuturist Revolution: this implies the re-introduction of the Primacy of the Political Sphere and the abolition of the Primacy of the Economic Sphere. This requires the recognition of authentic Charisma and authentic Auctoritas because the legitimacy of the Katechon rests on the transcendental vocation that is expressed through Charisma and Auctoritas. The regressive ‘anti-theocracy’ of Cultural Nihilism, with its ‘separation of church and state’, undermines this legitimacy and therefore fails to provide a viable political dispensation. In this regard, once more, the restoration of the transcendental referent of Western civilization is of vital importance. From a Christian perspective, this means the restoration of metaphysical love — the super-natural love that inspires dedication, loyalty and honour.

  (*) Note that in Appendix A the interested reader can find Article 7 of the United Nations’ Declaration on the Rights of Indigenous Peoples. Thus, even within current international law, there is sufficient legal basis for legitimate resistance to the ongoing ethnic replacement of the Western peoples — and for the judicial persecution of Western regime members that politically facilitate this replacement.

  Dietary Restrictions

  And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thy own eye? Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam if in thine own eye? Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the
mote out of thy brother’s eye.

  — Matthew 7:3–5

  (7) Rule Seven. Resist the temptation of conspiracy theories: take responsibility for your own predicament. Even if the Crisis of the Modern West is partially shaped by external ‘enemies of the West’, its cause resides in its internal dynamics. The fact that outside forces — evolutionary group strategies (e.g. ‘Inverted Judaism’), occultist elite organizations (e.g. Freemasonry), subversive ideological programmes (e.g. ‘Cultural Marxism’) — are able to negatively affect the Western peoples essentially reflects a decay within. The present predicament of Western civilization — its existential spiritual crisis, its historical-materialist ideological bankruptcy, its deep psycho-social regression — will not be alleviated by scapegoat mechanisms and conspiracy theories. In the final analysis, the efficacy of the outer immune system of the West depends on its inner state of health.

  (8) Rule Eight. Resist the temptation of facile Islamophobia: see Islam for what it objectively is. It should be remembered that there is a profound difference between Islam as an authentic Tradition, which historically prevails among the people of the Middle East and North Africa, and Islam as Modern evolutionary group strategy. From a Traditionalist perspective, the recent spread of so-called ‘contemporary Islam’ — nominally ‘Islamic’ populations, ‘political Islam’, ‘Islamist’ terrorism — into the heartlands of the West is a purely socio-biological phenomenon: it does not disqualify Islam as an authentic Tradition. The fact that this recent spread leaves the term ‘Islam’ superficially charged with residual Traditional prestige, is highly misleading because it actually reduces the term to a mere ethnic identity marker for migrating African and Asian populations. Theoretically speaking, ‘political Islam’ is a contradiction in terms, but in practice it is highly effective because it serves to ‘weaponize’ ethnic identity. The contemporary use of the term ‘Islamic’ among migrant populations provides a heterogeneous conglomerate of ethnic identities with a common origin myth: it provides their colonization projects with a false imprint of ‘supernatural’ sanction. The common Western association of ‘Islam’ with an inability to innovate (‘fatalism’), a lack of self-discipline (‘primitivism’) and irredeemable obtuseness (‘arrogance’) does not reflect the actual authentic Tradition of Islam, but rather the primitive ethnic substrate that carries this Tradition in the Modern world. From a Traditionalist perspective, every authentic Tradition — including Islam — is superior to every Modernist social construct. This is proven by the fact that only peoples that adhere to authentic Tradition survive in human history. The Western peoples have not been brought to the brink of extinction by Traditional Islam, but by modern secularism.

 

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