Alba Rosa
Page 27
Rehabilitation
There only exists one true form of vulgarity: not to accept who we are.
— Nicolás Gómez Dávila
(9) Rule Nine. Restore your identity: rediscover your authentic essence, as expressed in your natural identities of phenotype, age and in your cultural identities of ethnicity, caste and vocation. All authentic forms of identity represent a precious heritage: their rehabilitation — the reversal of their Cultural Nihilist deconstruction — is the primary aim of the Archaeofuturist Revolution. Cultural Nihilist deconstruction aims at the founding of an anti-identitarian ‘dictatorship of the proletariat’ and at the destruction of all that is still strong, healthy, wise, good and beautiful in the world. Its ideology of ‘manufacturability’ undermines and vulgarizes: it replaces gender identity by ‘transgenderism’, religious identity by narcissistic ‘self-expression’, ethnic identity by oikophobic ‘universalism’ and natural hierarchy by atavist collectivism. The restoration of authentic identity requires an authentic communal vision, i.e. a vision with anagogical direction, holistic perspective and synergic dynamics.
(10) Rule Ten. Restore your ethics: recover your ethical superiority. Ethical superiority is the primary strength of the Archaeofuturist Revolution. The rubble to which Western civilization has been reduced after half a century of Cultural Nihilism proves the final bankruptcy of the ‘humanist’, ‘universalist’ and ‘cosmopolitan’ discourse of the hostile elite: ethics and morality are now the exclusive domain of its enemies, including the Archaeofuturist movement. This movement can now occupy the moral high ground that was vacated by the hostile elite: it can stand for real animal rights (against the bio-industry and ritual slaughter), real workers’ rights (against neo-Victorian working conditions and social-Darwinist exploitation), real women’s rights (allowing women to be wives, mothers and grandmothers instead of merely workers, consumers and voters) and real human rights (the right to authentic identity and a place in the sun). But ethical superiority obliges: it demands a just and equitable resolution of the toxic legacy of Cultural Nihilism, i.e. a correct treatment of its legacies of multicultural demography (ethnic minorities, mixed families), materialist conditioning (consumerism, criminalization), socio-cultural feminization (emancipated women, broken families) and psycho-social implosion (pandemic addictions, collective narcissism).
(11) Rule Eleven. Restore your ethnicity: recognize your ethnic roots. There are various perspectives from which to scientifically describe and analyze a people — or any ethnic group. From a bio-evolutionary perspective, every ethnic group can be formally described as a ‘polygenetically homophenic group’ (definition Alfred Vierling, 1985) and functionally as a stigmergic super-organism, characterized by self-organizing networks, swarm intelligence and synergic surplus value. Cooperative reproduction strategies, labour diversifications and altruistic defence mechanisms allow ethnic groups to channel energy into self-surpassing creativity. From a sociological perspective, every ethnic group represents a uniquely specialized form of collective transcendence, varying in complexity from primitive totemism to highly stylized messianism. The eusocial implication of these combined perspectives is the obligation to pursue solidarity and unity at a super-individual level — and to the functional acceptance of the sometimes harsh reality of natural and cultural differences within and without the ethnic group. But these scientific perspectives are actually nothing but vague reflections of the supra-scientific reality of ethnicity. In the final analysis, any ethnicity stands or falls with the intuitive intentionality and transcendental experience of its members, without this intentionality and without this experience the people will cease to exist.
(*) Note that in Appendix B the interested reader can find two excerpts from Nietzsche’s Untimely Meditations, translated into English by the author, with direct relevance to the issue of scientific and ideological ‘modesty’ as regards authentic ethnic identity.
Prognosis
Then shall thy light break forth as the morning, and thine health shall spring forth speedily: and thy righteousness shall go before thee, the glory of the Lord shall be thy reward. Then shalt thou call, and the Lord shall answer; thou shalt cry, and he shall say, Here I am. If thou take away from the midst of thee, the yoke, the putting forth of the finger, and speaking vanity; And if thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noon day…
— Isaiah 58:8–10
(12) Rule Twelve. Strive for the Golden Dawn: prepare for the Katharsis that precedes the re-introduction of the Nomos. The Golden Dawn means this: to fulfil pledges that are archaic as well as futuristic and to realize possibilities that are very old as well as brand new. The Katharsis that it implies is the realization of the Archaeofuturist Revolution. Elements of this Katharsis are: Jubilee (‘collective debt remission’ — an end to the usurious dictatorship of the banks), Amnesty (‘collective pardon’ — an end to party politics and social divisions), Manumissio (‘liberation of slaves’ — the repatriation of guest workers and displaced persons), Gaia Principle (‘bio-ethical revolution’ — the end to industrial ecocide and bio-industry) and Purification (ritual cleansing — the re-consecration of desecrated places). The resulting restitutio in integrum implies the final fulfilment of the destiny of the Western peoples. All that counts is to strive towards this — irrespective of success or failure in the here and now.
Postscript: ’Aṣhāb al-Kahf (The Seven Sleepers)
When the youths took refuge in the Cave, they said, ‘Our Lord!
Grant us a mercy from Yourself, and help us on to rectitude in our affair.’
So We put them to sleep in the Cave for several years.
Then We aroused them that We might know
which of the two groups better reckoned the period they had stayed.
— Quran 18:10–12
Traditionalist thought can provide the Archaeofuturist Revolution with these Ten Rules. It can offer insight into Postmodern Cultural Nihilism: provide a diagnosis, prescribe a therapy, project a rehabilitation trajectory and give a general prognosis. By preparing the ground for the Archaeofuturist Revolution — and pointing it in a general direction — it can contribute to the fall of Cultural Nihilism and to the arrival of the Golden Dawn. What it cannot do, however, is to provide assurances: history cannot be forced and the future cannot be predicted. The question of whether the Archaeofuturism and the Golden Dawn will even take place during the 21st century — and, if so, when, where and how — cannot be answered on the basis of mere human thought. It is very well possible that the long night of the Dark Age has only just begun and that Traditionalist thoughts can only serve as acts of witnessing. It is very well possible that Western civilization is doomed to an undiluted ‘descent into hell’ — and utter destruction. But in that case, Western Tradition still has a use: its doctrine of mors triumphalis still gives the Fall of the West an ultimate meaning. Nietzsche, the Classical Modern prophet of Postmodern Nihilism, incorporated this doctrine in his concept of the ewige Wiederkunft. From a philosophical perspective, this ewige Wiederkunft represents nothing less than a reference to the Traditionalist principle that all macrocosmic archetypes are bound to cyclically resurface in microcosmic realities.
Thus, the macrocosmic archetypes that are expressed through Western civilization — Bringer of Evangelion, Creator of Nomos, Master of Techne — are bound to somehow survive and return. But whether or not these archetypes — and all other archetypes that have been displaced by Modernity — are still to be found somewhere on Earth during the night of the Dark Age is a mystery. Deep into the Modern Era, great prophets, genius scholars and inspired artists have occupied themselves with this mystery; they have touched upon the theme of the Great Occultation of the Sacred and the Numinous (definition Rudolf Otto, 1917). It is this ‘Occultation of Revelation’ (definition Alexander Wolfheze, 2018) that h
as continued to inspire a handful of seers and pilgrims until deep into the 20th century. They have continued the age-old doubly spiritual and physical quest for the hidden earthly hide-outs — often thought of as literally located underground — of the ‘Discarded Image’ (definition Clive Lewis, 1964). It is against this background that Nicholas Roerich sought ‘Agharta’ in Central Asia, that Percy Fawcett sought the ‘City of Z’ in Amazonia and that László Almásy sought ‘Zerzura’ in the Sahara. The exponential growth of the world’s human population, the pandemic spread of the tourist industry and the reckless desecration of nature make it likely that this quest must be finally abandoned because the light of Tradition retreats as the darkness of Modernity blankets the world. Thus, buried deep under the ashes of the Modern world, the world of Tradition has been lost. It remains undiscovered, forgotten and unsuspected, until the Golden Dawn.
*
Und nun vernehmt! — Wie einst in Grabeshöhlen
Ein frommes Volk geheim sich flüchtete,
Und allen Drang der himmlich reinen Seelen
Nach oben voll Vertrauen richtete,
Nicht unterliess auf höchsten Schutz zu zählen
Und auszudauern sich verplichtete:
So hat die Tugend still ein Reich gegründet
Und sich zu Schutz und Trutz geheim verbündet.
Im tiefsten, hohl, das Erdreich untergraben
Auf welchem jene schreckliche Gewalten
Nun offenbar ihr wildes Wesen haben,
In majestätisch hässlichen Gestalten,
Und mit den holden überreifen Gaben
Der Oberfläche nach Belieben schalten;
Doch wird der Boden gleich zusammenstürzen,
Und jenes Reich des Uebermuths verkürzen.
[And now hear! — How once a pious people
Went into hiding in secret caverns and,
Maintaining the heavenly purity of their souls
And their trusting faith,
Continued to count on the Highest Help
And promised to endure:
Thus, a Hidden Realm was founded by piety,
Pledged to stand guard and keep vigil,
And it dug deeply under the earthly realm,
Now usurped by the wild powers
And horrible terrors of
Those demonic spectres that
Still desecrate its surface at will
With their unholy arts;
But soon the ground will cave in
And shorten that empire of insolence.]
— Johann Wolfgang von Goethe, Des Epimenides Erwachen
6. The Seven Sleepers
The Seven Sleepers of Ephesus, illustration from a Fāl-Nāmeh, a Persian ‘Book of Omens’ (16th Century). Oracle books such as this one were widely used for practicing bibliomancy in the Islamic East (cf. the practice of sortes sanctorum common in the Christian West). The sortes of the ‘Seven Sleepers’ for the last chapter of Alba Rosa involves the apotropaic theme of animal rights: in the lower right corner is depicted their faithful guard dog, explicitly referred to in the Quran (Quran 18:18, ‘And thou wouldst have deemed them waking though they were asleep, and we caused them to turn over to the right and the left, and their dog stretching out his paws on the threshold. If thou hadst observed them closely thou hadst assuredly turned away from them in flight, and hadst been filled with awe of them.’).
’alif Ḥā’ rā’
Chapter Ten
The White Rose
Dedicated to Alfred Vierling — in lieu of the white tornado
Prologue: The Dutch Revolt
tanto monta cortar como desatar
[it amounts to the same, cutting as untying]
As stated in the Preface, Alba Rosa appears in two alternative editions: a Dutch-language edition, which is meant for the author’s native Netherlands and its Flemish brother nation, and this English-language edition, which is meant for an international public. The author has deemed it worthwhile to draw attention to the Postmodern predicament of his native people because in many ways it is exemplary of the predicament of the other native peoples of Western Europe and the overseas Anglosphere. In this sense, the analyses of some contemporary Dutch themes included in the international edition of Alba Rosa serve to indicate the overall tendency and general direction of the Crisis of the Modern West. Awareness of the contemporary Dutch predicament under the aegis of Cultural Nihilism can remind other Western peoples facing a similar predicament of the usefulness — even necessity — of cooperation to remedy their shared plight. It can also remind the peoples of Eastern Europe and the ex-Soviet Union of the imperative need to avoid the road taken by their Western European neighbours. Even so, it is important to emphasize the unique historical destiny of each of the European peoples separately — the Dutch included.
It should be remembered that the Netherlands is a ‘scouting nation’ of Western Modernity, in a manner not dissimilar to Great Britain (cf. Chapter 7): the Dutch people are also a quintessentially ‘Modern’ people (cf. Chapter 4). The historical genesis of the Dutch nation dramatically illustrates this: the radical-Protestant and radically progressive Dutch Republic was born out of one of the most extreme caesuras in Western history. In a storm of fire and blood, in defiance of the full force of its mighty Hapsburg overlords, it fought itself free of the Catholic Counter-Reformation and monarchic Absolutism. The Dutch Reformation came relatively late, but once it came it was driven by the full historical impetus of Modernity: the Dutch Revolt — an improvised rising by disaffected traders, preachers, fishermen and peasants led by a few adventurous nobles and spearheaded by a handful of pirates and desperadoes — miraculously managed to fight off, bankrupt and humble the mighty Spanish world empire. The Dutch Revolt derived its inner compass and moral strength from a carefully calibrated amalgam of archaic values and ‘futuristic’ visions: it combined a rightful claim to ancient rights (local autonomy, devolved governance, civil freedom) with an audacious insistence on ‘futuristic’ exploration (entrepreneurial experiment, social reform, religious diversification). In this sense, the Dutch Revolt and the resultant rise, in the course of its Eighty Years’ Independence War, of the Dutch Republic to great power status was a truly Archaeofuturist Revolution. As a radical-Protestant sovereign republic, the Dutch state was truly the ‘firstborn’ of Modernity: it was the ‘scouting nation’ of Early Modernity in the same way that, two centuries later, the United States would be the ‘scouting nation’ of Classical Modernity.
It is not entirely inconceivable that, given the right ingredients and circumstances, the Dutch nation will once again play a similar pioneering role in the future. If the Postmodern predicament of the Netherlands is particularly alarming in nature and if the Dutch entanglement in the Gordian Knot of Cultural Nihilism is particularly difficult to solve, it may be that the Dutch solution to Postmodern Cultural Nihilism will be particularly decisive as well. With this in mind, Alba Rosa concludes with a ‘manifest’ that takes its paragraph titles from three documents that were essential in inspiring and guiding the 16th century Dutch Archaeofuturist Revolution. These three key texts of the Dutch Revolt eloquently represent its doubly intellectual and spiritual force. The first, Vindiciae contra tyrannos, or ‘Defences against Tyrants’, provides a staunch theological defence of justified resistance to unjust rule. It was written in 1579, the year in which the northern provinces of the Low Countries laid the foundation for Dutch statehood in the Union of Utrecht. The second, the Plakkaat van Verlatinghe, or ‘Placard of Abjuration’, legally sets the Union of Utrecht free from its allegiance to its nominal overlord King Philip II of Spain, deeming him to have forfeited his sovereign rights due to the systematic violation of his sacred trust and tyrannical abuse of power. It was written in 1581 and constitutes the de facto ‘declaration of independence’ of the Netherlands as a sovereign state. The third, the Wilhelmus, the national anthem of the Netherlands — the
oldest known in the world — is a prayer poem dedicated to the leader of the Dutch Revolt, William I, Prince of Orange, Father of the Nation and forefather of the present King Willem-Alexander; it compares William I to King David in his quest to free the People of Israel from the unjust rule of the apostate King Saul. All three of these texts emphasize trust in God, respect for the law and a longing for peace. They reflect the old national character of the Dutch, traditionally known as a particularly God-fearing, law-abiding and peace-loving people. These characteristics explain the Dutch people’s highest priorities in combating all forms of tyranny: intellectual resistance, civil disobedience and — above all — non-violence. It is in this spirit that Alba Rosa concludes with the following ‘manifest’, which takes its inspiration from what is perhaps the bravest non-violent resistance movement of the Modern Age: Die Weisse Rose, in which a few brave German students took on the all-powerful Nazi regime, perhaps the most formidable totalitarian dictatorship of the Modern Age. May their intellectual, moral and spiritual superiority in the face of a mindless, brutal and inhuman dictatorship inspire the young people of the West in their coming battle with the dark power of the Cultural Nihilist hostile elite.