Homo Americanus

HOMO AMERICANUS: Child of the Postmodern Age. Tomislav Sunic, Foreword by Professor Kevin MacDonald (2007)

Rather than present a general review of Tomislav Sunic's important new book about the foundational myths of the United States, which has already been commendably reviewed by Troy Southgate in NEW IMPERIUM #4, Dr Fredrick Toben, Paul Gottfried, Peter Rushmore and others (Amazon UK,Amazon USA), I will concentrate on just one observation from the book which is largely unknown to the European man in the street, if not European Identitarians. This observation is the parallels between the aftermath of the American Civil War (1861-1865) and the American subjugation of western Europe after World War Two.

Southern Agrarians

In 1930, a group of American Traditionalist writers and poets called the Southern Agrarians published their manifesto I'LL TAKE MY STAND, in response to post-Civil War Yankee domination. In this tract, one of their number, Frank Lawrence Owsley, stated in his essay 'The Irrepressible Conflict': “The rising generation read Northern literature, shot through with the New England tradition. Northern textbooks were used in Southern schools; Northern histories, despite the frantic protest of local patriotic organizations, were almost universally taught in Southern high schools and colleges...”

This behaviour of the anti-Traditionalist Northern Yankees can be seen as a precursor to American political and economic suppression of Europe following World War Two, as Tom Sunic writes, “notably when the American educators introduced into European places of higher learning the curricula consisting of Puritan derived hypermoralism, mixed with atheistic Catholic-bashing Freudo-Marxian scholasticism, and carried out by Frankfurt School theoreticians”. It is the same warped ideology that still rules academia on both sides of the Atlantic today.

By exposing the alien Judeo-Christian/ Puritanical roots of the United States, and their continuing infestation into all parts of the globe, Sunic has done a great service to European Identitarians.

Fascism and the Meaning of Life

Review: MODERNISM AND FASCISM: The Sense of a Beginning under Mussolini and Hitler. Roger Griffin (Palgrave Macmillan, Basingstoke 2007)

Roger Griffin, Professor in Modern History at Oxford Brookes University, first introduced the idea of 'Palingenesis' to the field of fascist studies over 15 years ago, making him immediately a leading figure in his chosen vocation. He isolated the syncretic fascist core as being palingenetic, populist ultra-nationalism, with overtones of a phoenix-like heroic rebirth. Since then he has extended and elaborated his theory that essential to the definition of the 'fascist minimum' is the notion of national rebirth or renaissance - “myths that generated policies and actions designed to bring about collective redemption, a new national community, a new society, a new man...engineered through the power of the modern state.” - culminating in this masterwork which rightly places fascism at the centre of wider modernist movements.

Epiphanic versus Programmatic Modernism

Griffin's insights have previously been recognized as audacious and perceptive, no more so than here. Part One of the book tackles the at first seemingly tricky concept of Modernism itself, which Griffin clarifies brilliantly. Modernism's “common denominator lies in the bid to achieve a sense of transcendent value, meaning of purpose despite Western culture's progressive loss of a homogeneous value system and overarching cosmology (nomos) caused by the secularizing and disembedding forces of modernization.” Modernization is experienced by those caught up in its slipstream as a relentless juggernaut unzipping the fabric of meaningful existence and leaving in its wake the abyss of permanently unresolved ambivalence. In short, Modernism is defined as a reaction against the decadent* nihilism of intellectual, societal and technical modernization. While Marx, other Leftists and liberals consider modern man's condition as one of angst and alienation induced by class warfare and industrial production, the Right sees anomie as both the cause and the principle symptom of our modern malaise. “It is the black hole of existential self-awareness in all of us, our fear of 'the eternal silence of infinite spaces' that so alarmed [Blaise] Pascal, which produces culture”. This modern culture is further divided by Griffin into what might be called introvert and extrovert reactions: the introvert reaction is generally individualistic and in Griffin's expression an 'epiphanic modernism' – the path of the artist – while the extrovert, collective reaction is defined as 'programmatic modernism'. The latter seeks to change the world and resolve the permanent crisis of modernity (“all that is solid melts into air” - Marx) by a collective act of 'reconnection forwards' (Moeller van den Bruck). It is not difficult to make the short step from 'programmatic modernism' to fascism; the transcendent politics proposed by van den Bruck at the beginning of the Twentieth Century are not so different from Guillaume Faye's 'Archaic Futurism' at its end. Both are, in the phrase of Guy Debord, “technically equipped archaism”.

Amongst the epiphanic modernists Griffin includes Nietzsche, Eliot, Joyce, Proust, van Gogh, Kandinsky and Malevich, but perhaps the truth of Griffin's argument is demonstrated by the man widely-acknowledged as the greatest modern painter: Picasso. In his earlier cubist works, Picasso sought inspiration from the primitivism of African masks, and later in the archetypal Mediterranean symbols of horses and particularly bulls (which surprisingly Griffin doesn't mention).

Gardening State

Following the exhaustive and enlightening dissection of modernism in Part One, Griffin explores the implications and applied politics in Part Two, where “modernity turbocharged by the conjuncture of the First World War, the Russian Revolution, the collapse of three absolutist regimes and a powerful monarchy, with an influenza epidemic that killed as many as 100 million people world wide had made the modernist drive to ward off the terror of the void – cultural, social and political – a phenomenon of mass culture. The new era would be a creatio ex profundis, an act of creativity defying the void.” Fascism aimed for a complete overhaul, in accordance with Emilio Gentile's observation of totalitarianism as “an experiment in political domination undertaken by a revolutionary movement.” Griffin introduces the idea of the pre-War Fascist and National Socialist regimes as 'gardening states' striking a successful balance between idyllic ruralism and technocratic modernism, the “compelling new imperative” that it obeyed “to clean up, to sterilize, to re-order, to eliminate dirt and dust” (Frances Saunders). Or neatly, if flippantly, summed up by Lars Lindholm, “For example, the Aryans (i.e. Germans, the blond and blue-eyed) are direct descendants from the Atlantean root-race, whereas the Jews, Negroes, Slavs, and anyone else for that matter, are unfortunate mutants, further away from Homo sapiens than the snottiest gorilla. The reason for all the troubles in this world is the presence of these unsavoury species that the master race should mercifully do away with so that peace and quiet could be restored and life imbued with a bit of style.” PILGRIMS OF THE NIGHT: Pathfinders of the Magical Way (Llewellyn, St. Paul MN, 1993). It was this same vision of hygienic modernity which inspired the building in London of bright new health centres in Peckham and Finsbury during the 1930s. But mild English pragmatism was no match for German determination, where public buildings were “an act of sacralization symbolized in the toned bodies of Aryan workers showering in the washrooms of newly built hygienic factories or playing football on a KdF sportsground, their camaraderie and zest for life expressing the hope for a young, healthy nation.”

Fascist aesthetics

Included in the book are illustrations of art and architecture not usually associated with the pre-War Fascist and National Socialist regimes: from the soaring arch designed by Adalberto Libera for the aborted EUR '42 exhibition in Rome (later ripped-off by Eero Saarinen for the St. Louis Gateway Arch), to the cool steel and glass structure designed by Morpugo encasing the Ara Pacis of Augustus, the 1933 blueprint for the new Reichsbank in Berlin by Gropius, or Baron Julius Evola's painterly experimentations with Dadaism. Goebbels is revealed as a fan of Edvard Munch and Fritz Lang, while Le Corbusier submitted plans for the new town of Pontinia in the recently-reclaimed Pontine Marshes. Fritz Todt celebrated Aryan technocratic power in his construction of autobahns and later the Atlantic Wall. Irene Guenther is quoted extolling 'Nazi Chic' with fashion displaying “another countenance, one that was intensely modern, technologically advanced, supremely stylized and fashionably stylish” and the Bauhaus influence on the new, burgeoning market in consumer durables is emphasised. Unlike previous historians of fascism with their simplistic and inflexible frameworks, Griffin admirably demonstrates that “fascism, despite the connotations of regression, reaction and flight from modernity it retains for some academics, is to be regarded as an outstanding form of political modernism”, encapsulating a “deadly serious attempt to realize an alternative logic, an alternative modernity and an alternative morality to those pursued by liberalism, socialism or conservatism”.

Ambition

Griffin is well aware of the boldness and ambition of his arguments. “Post-modern” academia is notoriously hostile to transdisciplinarity and historians today are loath to erect grand structures of interpretation and meaning. Few historians are less fashionable than Oswald Spengler, or even Samuel 'Clash of Civilizations' Huntington. Griffin is well aware of this problem, and in the introduction he specifically places MODERNISM AND FASCISM within the context of 'Aufbruch' (a breaking out of conventions). For this reason Griffin's style is reflexive: he is conscious of the fact that in proposing a new syncretic historical worldview he is in some ways mirroring the dynamics of fascism itself. Of course, European Identitarians and New Rightists will have no problem with the concept of evolutionary synthesis (it's no accident that one of the principal English-language New Right websites is called Synthesis), nevertheless Griffin is correctly keen to show and stress that his work is non-totalizing. Overall his style is extremely lucid and arguments that may appear at first to be mere flights of fancy are revealed as having firm foundations, unlike the convoluted, almost impenetrable and until recently-fashionable critical theory style of, say, Andrew Hewitt's POLITICAL INVERSIONS: Homosexuality, Fascism and the Modernist Imaginary (1996) or the late Lacoue-Labarthe's HEIDEGGER, ART AND POLITICS (1990).

The sky is falling on our heads

At the end of his book, Griffin draws attention to a BBC News report from September 1998. “The sky is falling” it announces dramatically (shades of Asterix and Obelix here) “The height of the sky has dropped by 8km in the last 38 years, according to scientists from the British Antarctic Survey. Greenhouse gasses like carbon dioxide are believed to be responsible for creating the effect.” He goes on to speculate, “Had Nietzsche been philosophizing at the beginning of the twenty-first century instead of the end of the nineteenth, amidst Swiss glaciers shrivelling under skies where the abstract art of vapour trails punctures illusions of transcending Good and Evil, maybe he would have 'rethought all his ideas' in a different, greener 'framework'. Instead of railing against the advent of 'nihilism', 'decadence' and 'the last man', he might have realized that the time for any sort of 'eternal return' is rapidly running out in a literal, not symbolic sense.” In the intervening 9 years since that ominous BBC report, our carbon emissions have escalated tremendously while our climate has deteriorated further, thanks to global capitalism, free market economics, liberalism, population increase, mass migration across borders and above all the profound weakness and myopia in confronting the issue which is inherent to liberal democracies. We need to get a grip.

*not the frivolous, glamourized Sally Bowles Weimar “decadence” that the word conjures up in the minds of many gay men, but rather the very real awareness of decay; that all our greatest achievements as a civilization – the Renaissance, the Age of Discovery, the Moonshots – are behind us.

Decline and Fall

There were at least four major reasons why Christianity superseded paganism towards the end of the Roman Empire (and countless minor reasons, such are the contingencies of fate):

a. Demographic changes within the Roman Empire. It’s well known that Christianity deliberately set out to appeal to Rome’s multi-cultural lumpenproletariat and slave underclasses, groups that were growing all the time, in opposition to the original Roman Citizens who were the culture-bearers of Hellenic civilization. “What made the oracle at Delphi mute was not the eventual discovery of some sort of trick, but the disappearance of the Greeks.” – Jean-Luc Marion.

b. Political expediency. As the office of Emperor was transformed increasingly into a bejewelled despotic Eastern Potentate (think Xerxes in 300), Constantine realized that a formal link to strict, unified monotheism was to the advantage to him and his dynastic successors.

c. Changes within paganism itself. Paganism was moving toward a more explicitly non-dualist philosophy. Belief in the gods of Olympus was evolving into a religion not dissimilar in outlook to today’s dharmic eastern Aryan religions: Hinduism, Buddhism, Jainism etc.. This had two direct consequences: it made pagans even more tolerant (contrary to subsequent Christian propaganda about “persecutions”) and also meant that paganism itself became more difficult to grasp for many ordinary folk, compared to the black-and-white certainties presented by Christianity.

d. Christianity also was being modified by exposure to the European mind-set, most dramatically by replacing the strict monotheism of early Jewish Jerusalem-Christianity with such pagan notions as the Trinity (Trimurti in Hinduism/ Odin-Vili-Ve in Germanic mythology), saints and holidays. Erich Fromm has described the conversion of Europe to Christianity as “largely a sham”, a view shared by Oswald Spengler amongst many others. “European peasants could only eventually find communion with Christian theology by transforming Christ into a bearded god who lived and worked like them” – Mircea Eliade.

I strongly disagree that the paganism of the late Empire lacked depth; as I stated above, it’s partly because of its subtle complexity that it went into decline, at least amongst the uneducated classes (although Hindu peasants today seem to have no problem with the implications of advaita).

Any notion of a serious revival of the original Olympian religion today is ridiculous. Modern “Faustean” paganism needs to develop from the ideas of Friedrich Nietzsche, Martin Heidegger and even such Christian mystics as Meister Eckhart and Paracelsus.

Valkyries and Brassy Barmaids

Our culture has always been one that values public discourse and a life lived openly. The typical Ancient Greek city state was studded with theatres, stadia, gymnasia and agoras where men spent their days mixing openly and publicly. The frequent religious festivals and games for both men and women encouraged further communal revelry.

Unsurprisingly this openness extended even to clothing and fashion, which was kept to a practical minimum. How different from the dense cumbersome coverings of the peoples further south and east!

CONTRAST WITH SEMITES

This vivacious conduct is in stark contrast to the closed, isolationist way of life practiced by the patriarchal, nuclear families of the ancient Middle East where strict religious law was paramount and where the dreary succession of domestic hovels was relieved only by cemeteries. Towns in the Holy Land had no stadia, amphitheatres or gymnasia, at least not until they were introduced into Judea by Antiochus Epiphanes and Herod during the eastern expansion of the Roman Empire.

“Wood is used along with this humble material [i.e. mud], but stone very rarely. Perhaps ancient Jewish towns and villages, in the same way, may have had more wood used in their construction than would be possible at present, when building-timber is practically unknown in the country; but neither wood nor mud bricks have elements of permanence. The 'tells,' or mounds, which mark the site of old Jewish communities, have, moreover, precisely the appearance of similar mounds now forming around, or, one might say, beneath, existing mud-brick villages in India and Egypt...The road runs nearly straight north, at the foot of the hills, which are frequently dotted with villages, almost undistinguishable from the soil around, because of the leaden colour of the mud huts.” Cunningham Geikie THE HOLY LAND AND THE BIBLE (1887).

It was this tedious pattern of urban living that was later used as a model for Calvin's Geneva and Cromwell's England.

ROME AND THE NORTH

The notion of shared space was by no means confined to the Greeks. Romans, with their Hellenic heritage and the addition of baths and forums, imposed their version of an open society across the rest of Europe. The northern tribes of Celts and Germans however were familiar with this outdoor lifestyle. They had already developed their own public assemblies (the Thing) and Tacitus describes their main entertainment, “They have only one kind of public show, which is performed without variation at every festive gathering. Naked youths, trained to the sport, dance about among swords and spears levelled at them. Practice begets skill, and skill grace; but they are not professionals and do not receive payment. Their most daring flings have their own reward in the pleasure they give the spectators.”

At Yeavering in Northumberland the Seventh Century royal complex included a grandstand, “enlarged once by the addition of further tiers at the back, which doubled its seating capacity. The nearest comparable structures are the stone theatres of the Roman world and it would seem to represent a small section of such a theatre constructed entirely in wood.” Martin Welch, ANGLO-SAXON ENGLAND (English Heritage 1992).

MEAD HALLS

Through the hall then went the Helmings' Lady,
to younger and older everywhere
carried the cup, till come the moment
when the ring-graced queen, the royal-hearted,
to Beowulf bore the beaker of mead.
- Beowulf

Naturally the cooler climate of northern Europe was not so conducive to this open lifestyle as that of the Mediterranean, but our ancestors managed to overcome these limitations with the development of the mead hall. Mead in the early Middle Ages was a very different drink from the innocuous concoction we are familiar with today. It was the “mead of inspiration”, mythologically rescued from the Giants by Odin, and mixed with such hallucinogenics as henbane, cannabis or magic mushrooms.

Mead halls were not just men-only affairs; myths, legends and the historical record testify to the presence of women in the halls. The halls were a single large building, often over 50m long, comprising of just one room, which had been developing in northern Europe since the late neolithic period.

VALKYRIES AND BRASSY BARMAIDS

The custom of having women serving the drinks was set by divine precedent as demonstrated in this description of Valhalla: “The valkyries lead the slain heroes (the Einherjar) to this hall, to Odin, and they serve them with meat from the boar Saehrimnir. Everyone has enough to eat from the boar, which renews itself constantly. The Einherjar drink mead with this meal which flows from the udders of the goat, Heidrun.” Rudolf Simek DICTIONARY OF NORTHERN MYTHOLOGY (1993).

On the mortal plane of Midgard, women were expected not just to serve the drinks, but also to join in the celebrations. “The earl [Arnvid] gave them a hearty welcome when they arrived and showed them into a hall where there was ale ready on the table. They were served with drink and sat there till evening. Before the tables were cleared, the earl said that seating arrangements must be decided by lot, and that each of the men should have a woman as drinking partner, as long as there were enough women. After that, the rest of the men were to drink on their own.” EGIL'S SAGA

The powerful and enduring archetype of the female hostess is reflected in the more mundane “ale-wives” who managed London taverns from the Thirteenth Century onward. Flick on any English TV soap opera today, and they still maintain their pride of place behind the bar of the Queen Vic and Rover's Return, though sadly without their gleaming armour.

Using Runes: Starting

Runes were the first comprehensive script used by the peoples of central and northern Europe. They are accessible to all who share this inheritance, and who approach the Runes with the right attitude.

The original 24-Rune Futhark was developed, probably from a combination of Etruscan, Greek, Italic and early Germanic symbols, around 250bce. In Norse mythology the god Odin is credited with the discovery of the Runes after being hanged on the World Tree for a period of 9 days. 'Futhark' has the same meaning as 'alphabet' and is constructed in a similar manner, using the initial sounds of the first 6 Runes. The Anglo-Saxons later added a further 9 Runes, while the Scandinavians eventually cut the number down to 16. At the beginning of the Twentieth Century a German called Guido von List invented an 18-rune Futhark known as the Armanen Futhark. It was this Armanen Futhark that was later appropriated by the Third Reich. Since it has no archaeological validity, it is beyond the scope of this essay. The 24-Rune 'Elder Furthark' is the earliest Futhark, was used for the longest time-period, and is considered the standard today.

The traditional tripartition of the 24 runes is: FEHU to WUNJO = first aett; HAGALAZ to SOWILO = second aett; TIWAZ to OTHALA = third aett. 'Aett' simply means 'group of eight' and each group is traditionally ruled over by different male and female cosmic forces, in accordance with George Dumezil's tri-functional hypothesis of Aryan mythology and culture.

It is always best to make your own Runes, rather than relying on commercially manufactured Runes. This is easy to do, whether on wood (as is traditional), stone, bone or metal.

Time

Sometimes the last two runes (DAGAZ and OTHALA) are swapped around, especially when the runes are used for measuring time, so that DAGAZ is the last rune - marking mid-day. If you want to use the runes as a clock, then the runes follow each other on the half-hour, starting with FEHU (12:30-13:30), then URUZ (13:30-14:30) and so on, until DAGAZ (11:30-12:30); so that the middle of the “hour-glass” shape of the DAGAZ Runestave marks mid-day exactly.

Mid-day is to the day as mid-Summer is to the year, so you can also use the runes as a calendar, with the central point of DAGAZ indicating mid-Summer, and the central break of JERA marking the Winter Solstice. The rest of the runes, each lasting for a period of just over a fortnight, can be plotted around these two dates. Notice how the Winter runes – HAGALAZ (hail); NAUTHIZ (need); ISA (ice) and EIHWAZ (yew – an evergreen) crowd around the coldest time of year. The same is true with the other runes: SOWILO (sunshine) and BERKANO (birch-tree) in Spring; GEBO (gift) and WUNJO (joy) at harvest-time. Uncanny, isn't it? We can only hope that seasonal changes due to climate change don't knock these correspondences out of kilter.

Rune Poems and the Esoteric Meaning of the Runes

Our main sources for the esoteric understanding of the Runes are the Anglo-Saxon, Old Norwegian and Old Icelandic Rune poems. The two latter Rune poems are based on the Scandinavian 16-Rune 'Younger Futhark', hence the apparent gaps in the verses. Each of the Rune-poems could be nothing more than mnemonics (“A is for apple” etc.), although that's unlikely, given their consistency, internal logic and spiritual resonance.

Some people interpret the Runes depending on whether the facing Rune is upside down or not, but there is no evidence in the traditional literature that Rune-casters, or 'Erulians', took any notice of the directions of individual staves when casting the Runes. It's most likely an innovation taken from tarot cards, so can be safely ignored. Even worse, some modern Rune-sets include a “blank-rune”, also taken from non-Germanic fortune-telling techniques. This is an abomination, which should be stamped out! The word 'Erulian' is from the Germanic Heruli tribe, who are believed to have spread knowledge of the Runes across Europe and who practiced ritual homosexuality.

There is enough to learn from Runes: times, seasons, and in particular and most interestingly the roots of words (e.g. 'Fee' and 'Feudalism', 'Fee, Fi, Fo, Fum' from FEHU; ur – meaning 'proto' in German, or 'first', from URUZ etc.), and concepts that were important to our ancestors in an agriculturally-based society, without getting into the whole esoteric stuff.

This is how I think the Runes can initially best be used – as a link to understanding the past and a stimulus for the creative imagination – rather than for tawdry magic. At their best they express eternal patterns within the European mind, Jung's archetypes if you will, and should be contemplated poetically.

The Oera Linda Bok

(I was stung by unfounded accusations of misogyny after a recent posting to the gay.com newsboards. Rather than stamp my feet like a toddler screaming “It’s not true, it's not fair!”, I am directing your attention to the OERA LINDA book, matriarchy in prehistoric Europe, and how they are in perfect accord with the ideology of the European New Right and my own ARYAN FUTURISM.)

MISOGYNY VERSUS MATRIARCHY

“As heirs to the only people never to have enslaved its women New Rightists oppose all that falls under the category of misogyny.” Michael O’Meara NEW CULTURE NEW RIGHT (2004)

In addition to acknowledging the obvious and decisive contribution to British and European creative success of such women as Sappho, Boudica, Eleanor of Aquataine, Catherine de Medici, Elizabeth I, Catherine the Great and Queen Victoria, a book that has profoundly influenced my ideology of ARYAN FUTURISM is the OERA LINDA Book (or Bok in Frisian), which purports to reproduce in black and white the laws of a matriarchal, pan-European civilization which prospered for thousands of years, many centuries ago. If the OERA LINDA is true, then all our preconceptions about prehistoric Europe collapse. In English, it has been incorporated into THE OTHER ATLANTIS by Roger Scrutton (Neville Spearman/ Sphere 1977/1979). The sensational implications of this book are best conveyed by simply quoting from the front and back cover:

“THE OTHER ATLANTIS: Astounding revelations of the secrets of Atland, long-lost imperial capital of the North.

THE LAND BEYOND THE NORTH WIND – CRADLE OF CIVILISATION
This truly staggering and crucial book unlocks the secrets of an amazing forgotten civilisation. From the author’s brilliant re-examination of an ages-old Nordic manuscript comes stunning proof of a super-race who:

*Ruled a huge island-continent north of Britain called Atland – the ‘Old Land’

*Colonised as far as India, Peru, Egypt and Greece – founding the Athenian state and giving the world democracy

*Bred real-life heroes, adventurers and priestesses who later became mythical deities like Neptune, Odin and Freya

*Used Britain as a penal colony

*Were all but destroyed by a cosmic cataclysm in 2193B.C.”

So what’s all this got to do with matriarchy? Here’s a quote from the actual text of the OERA LINDA, with everything in square brackets taken verbatim from the OTHER ATLANTIS Glossary of Names, Titles and Terms:

“THESE ARE THE LAWS ESTABLISHED FOR THE GOVERNMENT OF THE CITADELS

1. Whenever a citadel is built, the lamp belonging to it must be lighted at the original lamp in Texland [Place named in honour of Frya’s laws where a citadel was built and the Tex inscribed upon its walls], and that can only be done by the mother.

2. Every mother shall appoint her own maidens. She may even appoint those who are mothers in other towns.

3. The mother of Texland may appoint her own successor, but should she die without having done so, the election shall take place at a general assembly of the whole nation.

4. The mother of Texland may have twenty-one maidens and seven assistants, so that there may always be seven to attend the lamp day and night. She may have the same number of maidens who are mothers in other towns.

5. If a maiden wishes to marry, she must announce it to the mother, and immediately resign her office, before her passion shall have polluted the light.

6. For the service of the mothers and each of the Burgtmaidens [Literally, ‘borough-maid’. Chief of the Council of Virgins, in charge of twenty-one maidens and seven apprentices, custodians of the eternally-burning lamp] there shall be appointed twenty-one townsmen – seven civilians of mature years, seven warriors of mature years, and seven seamen of mature years.

7. Out of the seven three shall retire every year, and shall not be replaced by members of their family nearer than the fourth degree.

8. Each shall have three hundred young townsmen as defenders.

9. For this service they must study Frya’s Tex and the laws. From the sages they must learn wisdom, from the warriors the art of war, and from the sea-kings the skill required for distant voyages.”

It carries on, in a similarly evocative FUTURAMA ‘Planet of the Amazons’ vein for another 15 bureaucratic rules, but it is these last two rules, rules 8 & 9, which particularly intrigue me because they appear to refer to the Aryan tradition of MANNERBUND, which is a highly important concept in ARYAN FUTURISM.

The authenticity of the OERA LINDA book is moot: it was inherited by a Royal Netherlands Dockyards master shipwright in 1848, and he handed it over to a librarian at the Leeuwarden Provincial Library in 1867, who in turn presented it at the Frisian Society meeting of February 1871, after which it was reviewed in newspapers and published (the names of all the above individuals involved are recorded and documented). It was first published in English in 1876 by Trubner and Co..In the 1920s-30s various alleged forgers came forward, but the debate rumbles on and the latest state-of-play is available via a search on Google.

Frankly, even if it’s not authentic, it’s still a true product of what psychologist Carl Jung called the “racial unconscious”; it is imbued with Aryan archetypes such as the depiction of an organic, tri-partite culture (first function: sages, second function: warriors, third function: explorers, seamen, navigators and fishermen), the importance of the number three and the construction/ deconstruction/ reconstruction dialectic, Freedom, and the Faustian Will to Overcome, Hyperborea/ Thule and the Aryan Polar Mythology of the Black Sun.

In Aryan ideology everything is connected and consistent. It is the intellectual equivalent of Fortress Europe – as demonstrated in the faultless non-dualist philosophy from Vedanta Hinduism and Buddhism, through Platonism and Neo-Platonism to Nineteenth Century European Romanticism. A rather feeble, misunderstood echo of this grand worldview can be heard in the glib feminist and GLF (Gay Liberation Front) slogan of the Sixties and Seventies, “the personal is the political”.

OERA LINDA is also entirely consistent with the recent ideas of Indo-European archaeologists such as the Lithuanian professor Marija Gimbutas, or Disney (love that! Pass the spirit-level and bucket, Pluto) Professor of Archaeology at Cambridge Colin Renfrew, author of ARCHAEOLOGY AND LANGUAGE: The Puzzle of Indo-European Origins. It also appears to be in accordance with discoveries made in central Europe in 2005 when The Independent announced discoveries of 7,000-year-old citadels in Germany, and not forgetting the spectacular and beautiful Namur Disc – the first sky-chart ever made.

In 1871 when the OERA LINDA book was first made public, none of this was known, and “Aryan” was a word in the process of being popularized by the philologist and translator of the Zoroastrian ZEND AVESTA Max Muller. It was nothing more than an obscure term from linguistics. Only after WW2 with the research by Indo-Europeanists like Alain Danielou, Georges Dumezil, the Romanian anthropologist Mircea Eliade, and Ralph Metzner, did the full extent of the Aryan weltanschauung: spiritual, mythological, political, cultural and ideological, start to become more clearly apparent. This post-War research favours claims that OERA LINDA is authentic.

It is also consistent with New Right Archeo-Futurism and my comrade Constantin von Hoffmeister’s NATIONAL FUTURISM.

Just as interesting and confirmatory are the similarities between OERA LINDA and a book by Jurgen Spanuth called ATLANTIS OF THE NORTH. First published in German in 1976 by Grabert-Verlag (I have the English hardback printed three years later by Book Club Associates/ Sidgwick and Jackson). Although Spanuth, a local North Sea adventurer and explorer of the “the riddle of the sands” region east of Dogger Bank, appears unaware of OERA LINDA, nonetheless the parallels between Atland and his Atlantis are striking. He locates the centre of his advanced, prehistoric, maritime Hyperborean culture on the island of Heligoland (“Holy Island” in ancient Germanic) in the North Sea, just a few hundred miles east of the OERA LINDA’s Hyperborean Atland. He also claims that Heligoland was much bigger before a cosmic event caused massive changes to the sea-coasts of northwest Europe, most probably the result of a comet strike/ tsunami in 1200bce. The OERA LINDA dates the cosmic event/ sinking of Atland to 2193bce.

Lesbians

You’d think that a document detailing a fully-functioning, prehistoric, pan-European matriarchal civilization would be of some interest to today’s lesbian feminists. I’ve never been aware of any such interest, but as a male homosexual I’m not in the best position to judge. So I tried a little experiment and called Gay’s the Word in Marchmont Street (I have fond memories of witnessing one of HM Customs and Excise periodic raids one afternoon in the mid-80s – I think they were targeting Philip Core and Mapplethorpe – both at the shop premises and at Mount Pleasant PO Sorting Office).

After I recounted the story of OERA LINDA, a friendly chap explained to me that he had never heard of it, never had inquiries about it, not in the last year at any rate, and it did not appear on their database. Not a sausage. Nada. I know first-hand what it’s like to be working in a bookshop in the run-up to the seasonal splurge, so I appreciate his fairly exhaustive efforts at tracking down this obviously unmentionable title about European prehistoric matriarchy. I’d have better luck getting an original parchment copy of the “mad Arab” Abdul Alhazred’s legendary book of dead names: The Necronomicon.

Although OERA LINDA is consistent with the latest archaeological research, and with the New European Right worldview, it is in no way consistent with the politically-correct, stripped-pine, hushed halls and rarefied groves cultivated within modern academia.

The spread of malignant academic theories have strangled free inquiry in our supposed places of learning. Starting with Marxism, then Freudian and the Franz Boas-influenced Anglo-American school of anthropology, then the Frankfurt School, critical theory and the double-whammy of Foucault/ Derrida leading directly to social constructionist sociology, post-modernism and multiculturalism and culminating in that strangest fruit of all: “Queer Studies”, whose tortuous ideology (or lack of it) eventually denies the reality of homosexuality, just as it insidiously denies the reality of sex and race (i.e. biology) and Aryan identity. I wonder how life evolved on their planet? Maybe it’s all done with nano-bots.

Might this be the reason for the OERA LINDA’s continued obscurity and the fact that it’s practically unknown amongst lesbians, who might have the most to learn and gain from it?

Here are two direct quotations from the OERA LINDA text, the first a rather “goldilocks” (at least to my mind – Aryan archetypes again) version of anthropogenesis (ironically, in this context, defined as the “origin of mankind”) and the second on race-mixing and miscegenation, once again with everything in square brackets taken from the OTHER ATLANTIS Glossary of Names, Titles and Terms:

“This is our earliest history.

Wr-alda [the eternal, unchangeable, perfect, almighty essence of all things; in Atland cosmogenesis, the equivalent of an unknowable God. Literally, the ‘Old Ancient’ or ‘Oldest Being’] who alone is eternal and good, made the beginning. Then commenced time. Time wrought all things, even the earth. The earth bore grass, herbs and trees, all useful and all noxious animals. All that is good and useful she brought forth by day, and all that is bad and injurious by night.

After the twelfth Juulfeest [Midwinter Celebration of Frya’s Day, when cakes were baked in representation of the Juul, or wheel of the sun. It was form Juul that Frya formed letters to write down her laws, probably the origin of runes. Juulfeest is doubtless the origin of the so-called pagan Yuletide, upon which the later festival of Christmas was grafted.] she brought forth three maidens:

Lyda [Mother of the black races in Atland mythology.] out of fierce heat.
Finda [yellow people, who came out of the East.] out of strong heat.
Frya [Mother of the fair (white) races in Atland mythology. Probably the prototype for the Norse goddess of love. Freyja, sister of Frey, god of peace and fruitfulness.] out of moderate heat.

When the last came into existence, Wr-alda breathed his spirit upon her in order that men might be bound to him. As soon as they were full-grown they took pleasure and delight in the visions of Wr-alda.”

“FRYA’S TEX

8. Meddle not with the people of Lyda, nor of Finda, because Wr-alda would help them, and any injury you inflicted on them would recoil upon your own heads.

9.If it should happen that they come to you for advice and assistance, then it behoves you to help them; but if they should rob you, then fall upon them as fire and sword.

10. If any of them should seek a daughter of yours to wife, and she is willing, explain to her her folly; but if she will follow her lover, let her go in peace.

11. If your son wishes for a daughter of theirs, do the same as to your daughter; but let not either one or the other ever return among you, for they would introduce foreign morals and customs, and if these were accepted by you, I could no longer watch over you.”

Finally, I have some previous essays and posts to New Right/ Euro-pagan news and discussion groups which explains more fully some of the above concepts, in particular the European New Right FUTURIST SPECTRUM (which I believe breaks new ground), a more exhaustive explanation of Aryan bio-culturalism, and what I mean by “Aryan” in ARYAN ORIGINS, and HOMOSEXUALITY AND THE MANNERBUND.

Hans Bluher and the Wandervogel

Text of HANS BLUHER AND THE WANDERVOGEL talk from sixth New Right meeting in London, February 2006.

Good afternoon comrades,

This afternoon I will be talking about the neglected figure of Hans Bluher, a little about his life, the intellectual tradition from whence he came, how he revolutionized that tradition, and finally a little on his influence and potential influence.

Hans Bluher championed the cultural significance of homosexuality and the Mannerbund. He won a widespread following, first with readers of Adolf Brand’s DER EIGENE and the nascent German youth movement, notably the Wandervogel, then later with the State.

Bluher was born in Freiburg in Schlesien in 1888. His birthday was yesterday, 17 February, when he would have been 118 years old. In 1912 he was the first man to write a history of the Wandervogel – the contemporary German youth movement. His history was published as a series of three pamphlets, the third of which was called DIE DEUTSCHE WANDERVOGELBEWEGUNG ALS EROTISCHES PHANOMEN. In 1913 he set up the Jung Wandervogel with Wilhelm Jansen, which, unlike most of the rest of the Wandervogel, was male-only. In 1917 he wrote the first volume of his most important book, outlining his masculinist theory in DIE ROLLE DER EROTIK IN DER MANNLICHEN GESELLSCHAFT: Eine Theorie der Menschlichen Staatsbildung, followed two years later with the second volume. As Bluher said at the time, “Before this book the idea of basing man's existence in the State on Eros has never been coherently pursued”. During the Nazi period he was subject to a Schreibverbot, and died peacefully in Berlin in 1955.

Bluher is generally though of as within the masculinist, or men's movement tradition of thought, but in fact he represents a major break, or development. In Germany at the turn of the last century, there were three main groupings within the men's movement:

Firstly, the intellectual tradition derived from Otto Weininger and the teaching tradition from Dr. Gustav Wyneken, which Bluher was to revolutionize.

Second, the Gemeinschaft der Eigenen (Community of the Self-Owners/ Special) founded officially by Adolf Brand in 1902 and which published its own magazine, Der Eigene, from 1899-1931. Brand and Der Eigene championed the anarchism of Max Stirner, as well as Bluher's theories about the decisive role of the Mannerbund – ancient warrior-band – in the creation of the State. Of course, no-one ever argued that these Mannerbund were exclusively homosexual, simply that homosexuality was not the moral issue it was to become with the arrival of Judeo-Christianity. Wilhelm Jansen, who co-founded the Gemeinschaft with Brand, was introduced to the Wandervogel by Bluher, where he later became an important leader.

The third part of the men's movement was grouped around the romantic poet Stefan George's Cosmic Circle in the Schwabing suburb of Munich, and included such figures as Ludwig Klages and Alfred Schuler. They idealized the Emperor Hadrian's lover Antinous and took their view of history from Johann Jakob Bachofen's Mutterrecht, espousing a prehistoric, matriarchal society. The Cosmic Circle was to have an international impact via D.H. Lawrence.

In the men's movement intellectual tradition, Otto Weininger was the first of these masculinists, whose influential book GESLECHT UND CHARACTER (SEX AND CHARACTER) was written as a reaction against Bachofen’s DAS MUTTERRECHT. Bachofen, like anthropologist Marija Gimbutas more recently, had proposed an original matriarchal pre-historic culture in Europe. Instead, Weininger ascribed gender characteristics from Absolute Manhood to Absolute Womanhood to different nations. Weininger also suggested a complimentary/ supplementary theory of desire which ultimately derived from Plato; he develops the idea of an algebra of sexual attraction. Weininger killed himself in Beethoven's house the same year that his book was published, in 1903, while his book gained in notoriety. Ford Maddox Ford remembers SEX AND CHARACTER as one of the most sensational books of the early Twentieth Century, which was still being discussed under hushed breaths in the polite salons of European capitals three years after publication. It was studied by Dietrich Eckart, ended up on Hitler's bookshelves, and Julius Evola provided an introduction to the 1956 Italian edition. A rather unusual audience for a Viennese Jew! SEX AND CHARACTER provoked Evola to write his own METAPHYSICS OF SEX two years later. Weininger’s views can be summed up in his following quote, “for true sexual union it is necessary that there come together a complete male and a complete female”.

Heinrich Schurtz, author of the best-seller ALTERKLASSEN UND
MANNERBUNDE (1902) was a major contributor to the men's movement.
In this comparative cultural study Schurtz expounded his theory of the dual primary impulses in man, the sexual and the social drive.

Weininger was followed by Benedict Friedlaender, whose most important book DIE RENAISSANCE DES EROS URANIOS (1904) condemned Plato for the separate categorizations of homosexual and heterosexual, as well as the “erotic monopoly of women and the priesthood”. Friedlaender represents the last, failed attempt to reconcile patriarchy and the bourgeois family with homo or bi-sexuality, as in the Hellenic ideal.

Bluher’s significant break with previous Masculinists and sexologists was on two major fronts, partly as a result of the men's movement's encounter with Freud, and partly a result of his re-interpretations of Heinrich Schurtz. Bluher unsurprisingly was highly critical of Freud, with whom he corresponded, and declared in answer to Freud’s theory of repression that, “The repression of sexuality does not result from culture, but the reverse, culture results from the repression of sexuality. To be human and to have culture are identical.” According to Andrew Hewitt’s POLITICAL INVERSIONS, it was this encounter with Freud, and not Bluher’s on-going involvement with political philosophy, that proved decisive.

Hans Bluher abandoned theories of sexuality based on either biology, or on complimentary or supplementry mathematics grounded in the male-female duality. Instead, Bluher went back to basics and insisted on a single unified consciousness as being the source of sexuality.

For Bluher, it is sexuality – the putative biological origin – that is an abstraction, and eros – the cultural facts of desire – that proves the sole concrete ground for analysis. Of course, this approach disarms the objection that homosexuality is “against nature.” To quote Bluher:

“It is not something that needs to be explained, but rather something that – as eros – makes explanation and meaning possible.”
“Eros is a meaningful and meaning-constitutive phenomenon that can be reduced neither to mere symptom, nor to biology.”
“Whenever sexuality makes itself noticed in man it has already been taken up into the workings of eros and thereby acquired a meaning.”
“Sexuality creates (indeed must create) two fully developed, originary and indestructible types of man; one desires men, the other, women.”
“Eros is the philosophy of the particular.”

This assertion of the supremacy of culture stresses the first major gap that had opened up between Bluher and previous Masculinists, and at the same time, brings Bluher into line with modern European New Right thinking, especially with the philosophical anthropologist Arnold Gehlen’s notion of the individual as being bio-cultural, an inseparable mix of race and culture. Bluher rejected previous biological theories from liberals like Karl Ulrichs, and Magnus Hirschfeld's Scientific Humanitarian Committee as well as Masculinists like Weininger and Friedlander

Hans Bluher versus Fred Flintstone

Bluher’s second break with previous sexologists and political philosophers was his privileging of the Mannerbund: by undermining the accepted male/ female polarity he destroyed the foundations of the liberal state, wedded as it was (and is) to domestic bourgeois respectability. For convenience, I like to refer to the liberal view of history and evolution, where the rational liberal individual springs fully-formed as if from thin air as the “Fred Flintstone” argument.
According to social contract theory, and Hanna-Barbera cartoons, individuals in the original State of Nature are rational, autonomous and self-interested. So Fred decides to form a Social Contract with his equally rational neighbours, including Barney Rubble. [The analogy isn't quite exact, in that Fred is a worker in a quarry rather than as an agrarian worker-owner, but Fred still lives in a market society much like our own.] It is this grotesque cartoon figure from the fetid imaginations of Jean-Jaques Rousseau, John Locke and Adam Smith that has been the target of successful pot-shots by anti-liberals from Charles Maurras to the New Right, but only Hans Bluher has the audacity and logic to target both Fred AND Wilma.
Bluher rejected this notion that Aryan culture was created spontaneously by domestic individuals and nuclear families like Fred and Wilma, Betty and Barney or Pebbles and Bamm-Bamm. Instead he advanced the idea of the Mannerbund – the warrior band – as the principle catalyst for the formation of societal structure and the State. Further, Bluher declared that the State was an expression of “Objective Will”. As he said, “The State is not simply the the social construction placed on nature, but rather the political phenomenon which itself defines a specifically human nature.”

However, he did accept that other, non-Aryan civilizations, notably the Semitic, may have originated from the domestic nuclear family, and have been stamped accordingly. Julius Evola was to take this idea and run with it.

For proof of his argument, Bluher cited Sparta, the sacred Seven Hundred of Thebes and chivalric knights, squires and Templars, whose echo across the centuries can be heard in Wagner's PARSIFAL. Since his time, and especially since WW2, research and information about the Mannerbund has expanded considerably. In 1934 Otto Hofler (Hoefler) published KULTISCHE GEHEIMBUNDE DER GERMANEN (Frankfurt/ Main 1934) about the Herulians and Wotan's warrior-bands, then after the War Indo-Europeanist scholars such as Georges Dumezil with his three-function-theory, Jan de Vries and Alain Danielou lifted Indo-European studies to still greater heights. More recently French historian Bernard Sergent with his books HOMOSEXUALITE INITIATIQUE DANS L'EUROPE ANCIENNE and HOMOSEXUALITY IN GREEK MYTH, Alby Stone, Kris Kershaw, Steve Pollington, and Connell O’Donovan have all shed light on the significance of the Mannerbund. I’ve written about this separately in my Mannerbund essays, save to say the evidence for the Mannerbund origins of Aryan culture is increasingly overwhelming, and makes sense logically. Bluher emphasized the Mannerheld – the male hero who holds the band together, a leader who in Max Weber's categorization exercises charismatic authority, and is represented as an archetype in such semi-divine figures as Hercules, “Through the force of his attraction, which he exerts on young and old among his warriors, he can obtain the greatest sacrifices, the most tremendous efforts, and the most splendid successes.”

Influence on Wandervogel

The first modern youth movements started before 1896 as entirely autonomous from adults, necessarily so because they were largely motivated as a reaction against the gross materialism of the Kaiserreich. Groups of youngsters would meet up at each others' houses before taking hikes into the woods or mountains, to discuss how to make Germany and Europe a better place. Only later did adults like Hans Bluher in Germany or Baden-Powell in England become involved.

The Wandervogel name, which was adopted collectively from 1896, is most likely taken from Book 17 of Walt Whitman’s LEAVES OF GRASS, titled “Birds of Passage”. This was not Whitman's only contribution to German thought at the time; Adolf Brand's men's movement was called “Gemeinschaft der Eigenen” - the Community of Self-Owners – which although taken from the philosophy of Max Stirner, has a distinctly Whitmanesque resonance. Bluher himself refers to the Wandervogel as a “confederation of friendship” - a direct quote from Whitman .

Bluher introduced Adolf Brand's colleague Wilhem Janssen (1866-1943) to the Wandervogel at the turn of the last century, and in 1910 they together formed Jung Wandervogel, which unlike most of the rest of the Wandervogel never admitted girls as members.

Carl Jung gave a vivid account of the early Wandervogel in his famous 1936 essay Wotan. Jung argued that each race had its own collective unconscious and archetypes, and for the Teutons Wotan was in charge: “We have seen Wotan come to life in the Jungendbewegung (youth movement), and the blood of several sheep was shed in the sacrifices which celebrated the very dawn of his rebirth. Armed with Rucksack and lute, blond youths, and sometimes also girls, were to be seen as restless wanderers on every road from the North Cape to Sicily, true servants of the roving god...The German youths who celebrated the solstice were not the first to hear a rustle in the primeval forest of the unconscious. They were anticipated by Nietzsche, Shuler, Stefan George, and Klages. The literary tradition of the Rhine and the country south of the Main has a classical form that cannot be easily shaken off. Every interpretation that comes from that region, therefore, is inclined to return to a classic model, to antique intoxication and exuberance, i.e. to Dionysus, the peur aeternus and the cosmogonic eros.” [NB: On the Cosmogonic Eros . Ludwig Klages 1922].

The most important event in the history of the Wandervogel was 11 October 1913 when the Jungendbewegung Free German Youth Movement was summoned to a mass-meeting on the Meissner Heights outside Kassel. A manifesto was issued, which stated in part, ”German Youth no longer intended to remain a dependency of the older generation, excluded from public life and relegated to a passive role. It seeks, independently of the commands of convention, to give shape and form to its own life. It strives after a lifestyle, corresponding to its youth, which will make it possible to take itself and its activities seriously and to integrate itself as a special factor in the general work of culture.” Ludwig Klages from the Cosmic Circle composed “Mensch und Erde” (Man and Earth) for the occasion, while others sang from Hans Breuer's youth movement songbook published the same year. What was called the “Meissner Formula” strove “to shape life through self-responsibility and wholehearted sincerity”.

After World War One the Wandervogel lost little of it's early idealism, but its cohesiveness was tested. [St. Ch.] Waldecke wrote in Der Eigene in 1925 that it had now condensed into 4 distinct streams, comprising of:
1. Free German, often Anarchist. It was this bunch that descended directly from the Meissner Heights meeting in 1913, and these were the most direct inheritors of the initial Wandervogel inspiration. This group was bolstered by an influx from Dr. Gustav Wyneken's Free School Communities. This branch of the Wandervogel was closely associated with Der Weisse Ritter house in Berlin, from 1921 publisher of The White Knight newspaper for the youth movement.
2. Proletarian-identified leftist movements, whether Anarchist, Marxist or later Stalinist, with the emphasis on class war rather than learning.
3. Christian youth movements that were more Catholic and Protestant youth social work groups than youth movements. These Christian missions were the last to be absorbed into the Hitler Youth.
4. Der Jungdeutsche Orden or Jungdo. The Young German Order was founded by Artur Mahraun at around the same time as the Kapp Putsch in May 1920. It appealed to younger elements on the right and promised to revive the pre-War Wandervogel spirit. Based in Kassel, it had expanded to 70,000 when it was banned in early 1921 whereupon it expanded to almost a third-of-a-million (300,000). It's fate, as with most of the other groups, was to be assimilated into the Hitler Youth.

Influence on State
Apart from individuals from the Wandervogel and groups such as Jungdo, the Young German Order becoming involved in nationalist politics, the movement was absorbed almost in its entirety into the Hitler Youth after 1933. Journalist Ludwig Lewisohn of the left-wing American publication NATION wrote in 1933 that the Wandervogel was “the youth movement from which thousands of storm-troopers came...The entire movement is in fact and by certain aspects of its avowed ideology drenched through with homoerotic feeling and practice”.


Alfred Baumler of the Institut fur Pedagogik at the University of Berlin from 1933 initiated some of Bluher and Wyneken's teaching techniques, and at the same time was won over from Bachofen's Mutterrecht to Bluher's Mannerbund hypothesis. After World War Two, Bluher's main theories of Eros and the Mannerbund were decisively rejected in favour of Magnus Hirschfeld's bizarre notions of intermediate sexes and minority rights.

Influence on Julius Evola
For Evola's theories of desire, Otto Weininger's complimentary mathematics is the obvious direct inspiration for the METAPHYSICS OF SEX, and not Bluher's idea of Eros creating meaning. For Evola, as for Carl Jung, the meaning of sex is the spiritual Hieros Gamos – the sacred marriage within the psyche. But in other books, notably REVOLT AGAINST THE MODERN WORLD and MEN AMONGST THE RUINS, Evola was happy to accept the broad outline of Bluher’s Mannerbund hypothesis, and indeed elaborates upon it.

Influence on Yockey
When American activist Francis Parker Yockey was arrested by the FBI in 1960 he was carrying a copy of Weininger's SEX AND CHARACTER in his suitcase. Yockey was such an admirer of Bluher that ten years earlier, in March 1950, he had translated the entire second volume of THE ROLE OF THE EROTIC IN MALE SOCIETIES. No copies remain, although the FBI did get their hands on one in 1952, but his partner of the time, Elsa Dewette, was able to record a few choice snippets:

“The LEAGUE is the proselyte for that way if life that the GREEKS called ETHOS. This word has something to do with the MAN. It gives notice that the man has already pledged his best to the man. Our most essential, super-abundant, purest, and as they say, most selfless performances are, in one way or another, born in the light of a superior man who gave the stimulus to them. Whoever is in the League cannot sink: All are sustained by this utter certainty.

Women strive constantly, WHOLLY to possess a man. That trap-door to oblivion which lies hidden in a well-guarded secret place in her being, demands a sacrifice: In this way, most men go to ruin through their wives.”

According to Dewette, Yockey then commented “I have always said this. My phrase was and remains: Nearly all women bring out the worst in men: the economical and the social.”

Bluher for the Future

Amongst Indo-European scholars, the Mannerbund is now a familiar landmark on the scene, but now is the time for the Mannerbund to emerge from the pages of history and become a vital political force once again. The so-called gay community will be first in the firing line in the coming war between Aryan ideals and those of the monotheists. Unfortunately, they have been especially weakened by cultural Marxism and multiculturalism over the past thirty years; they were targeted for propaganda earlier than the general population (I remember political correctness firmly established throughout the gay community by the very early 1980s), and since then the propaganda from the gay press, academia etc. has been overwhelming and relentless.

I also reckon there are lessons from Jung's Wotan essay. Here's another quote about Wotan, the Germanic god of battle and poetry, “Later, toward the end of the Weimar Republic, the wandering role was taken over by thousands and thousands of unemployed who were to be met everywhere on their aimless journeys. By 1933 the people no longer wandered, they marched in their hundreds of thousands. The Hitler movement brought the whole of Germany to its feet, from the five-year-olds to the veterans, and produced the spectacle of a great migration of people marking time. Wotan the wanderer was awake.”

French Post-modernist Paul Virilio has called this process “Dromology” and considered it vital to the success of the French Revolution, as well as the 1933 German Revolution. I believe our European civilization, which has been stupefied for sixty years, is about to march along that road again, and vital to those young marchers will be the organizational flair and heroic inspiration of the Mannerbund.

Aryan Origins

The correspondence below with the National Futurist leader Constantin von Hoffmeister outlines my thoughts on our origins. Since this exchange, I have learnt of the Paleolithic Continuity Theory of Indo-European Origins, which confirms many of my speculations (http://www.continuitas.com/intro.html)

Hail Constantin,

Yes, I’ve read WAFFEN-SS VERSUS ARYANS. Here’s why I think it’s wrong:

NO ARYAN INVASION OF EUROPE – ARYANS EVOLVED IN EUROPE

Aryans are the branch of mankind that evolved from Cro-Magnons (Homo Sapiens Sapiens). If you accept the diffusionist model of human evolution, then Aryans are the branch of mankind that evolved separately on the western peninsular of the Eurasian continent. These Cro-Magnons represent a quantum leap in evolution; we were the first to develop the creative imagination, as seen in cave art in the south of France and Spain from about 30 millennia ago. We were the first to create sculptured ivory and stone, and our weapons and other technologies underwent a corresponding step-change in sophistication. Cro-Magnons created the Aurignacian culture, which later developed into the Megalithic civilization of the western Eurasian seaboard. Whether Cro-Magnons owe their superior intelligence to intermixing with humans already living in that area (i.e. Neanderthals) has yet to be conclusively determined.
Take a look at a map of Eurasia, bearing in mind that humans of the time were essentially coastal creatures. You don’t have to accept the whole of the Aquatic Ape theory, although it’s increasingly scientifically plausible, in order to understand the advantages for our ancestors of living by the sea. What you see in Europe is a land with lots of coast-lines, islands, peninsulas sticking into the ocean, and easy access to the lush interior (i.e. the north European plain) via broad, well-drained rivers (even broader at the end of the last Ice Age). These conditions were ideal for the evolution of our early ancestors, unlike the deserts, mountains and scrubland that separate western Eurasia from Africa and eastern Eurasia. The only other part of the Eurasian land-mass with comparably favourable conditions for humans is the great northern plain of China with access to the coast via huge rivers flowing east and south-east to the Pacific. Guess what – that’s exactly where the Oriental/ Mongol race of humans evolved, and later where we find the very first evidence of Chinese civilization.
As ice retreated from Europe 10,000 years ago, these former-Cro-Magnons from France and Spain spread northward and eastward as far as Russia, Ukraine, Scandinavia etc.. They colonized and exploited the banks of the Rhine, Danube, Dnepr, Don and Volga so successfully that waves of population in turn went back to the western coasts, unifying the Aurignacian culture again; the process has been going on ever since and evidence of Mesolithic and Neolithic trade right across the continent of Europe is prolific. People living in Russia were a part of this western Eurasian diffusionist evolution, people who later the Greeks and Romans knew as Scythians and Slavs. It was these people (“Cardial” civilization) who developed farming, urban life and writing in Viols-le-Fort, Languedoc, France and surrounding regions, including Malta, from around 10,000 years ago. Many of these earliest costal towns were subsequently inundated as sea-levels rose dramatically at the end of the last Ice Age. Later, these same people developed and recorded their pantheons, social structure, weltanschauung, which were closely-related, if not the same, and which was later classified as Indo-European, or Aryan.

Of course, other parts of the world saw different types of human emerge: the previously-mentioned Oriental Mongols, and (of particular relevance to later European history) the Semites in Arabia and Africa. An argument can be made for saying Semites might not just be a separate civilization, but a separate species of humanity with their own Neanderthal or non-Sapiens-Sapiens antecedents.

There never was an Aryan invasion of Europe. We have always been here, at least since Homo Sapiens Sapiens (Cro-Magnons). Genetic tests of skeletons 10,000 years old from Cheddar Gorge, England, show contemporary inhabitants to be descendants. “Proto-Europeans” were as Aryan as you or me. For more about this, see Colin Renfrew’s LANGUAGE AND HISTORY. All we’ve had in Europe is continual development for c30-40,000 years: Perigordian, Aurignacian, Solutrean, Magdalenian, Azilian (marking the end of the last ice age), Cardial, (start of Neolithic Age: farming, domestication), Mesolithic, Neolithic (Carnac, Orkneys, Malta, Iberia, Stonehenge etc.) and “Aryan” when Europeans started to record their myths etc., in the Bronze/ Heroic Age. Later, Aryans developed philosophy, literature, mathematics, music, art, science and technology to further express the creative imagination of the race.

Aryan is best thought of as a level of consciousness – the level of consciousness Cro-Magnons had reached when pre-history turned into history, and we started to write. European Heroic Age myths across the continent, such as the Iliad and Eddas, all indicate a common origin. Because all Europeans were descended from Cro-Magons and shared the same language, culture and worldview, then it’s unsurprising that the later tribes of Slavs, Teutons, Italics and Celts should have an “Aryan” language, social and mythological structure.

GOD OF CONSCIOUSNESS AND WRITING IS AN ARYAN GOD

The divine archetype called Odin/ Woden exists in ALL Aryan pantheons, not just in Germanic/ Teutonic mythology. He is Lugus/ Lugh with Celts, Mercury/ Hermes with Italics/Latins/Greeks, Volos with the Slavs (Orthodoxized as St. Nicholas), Velinas/ Patollus with the Balts etc. For more, read Georges Dumezil or any Indo-Europeanist since Dumezil.

LOKI

Presently, Loki is bound to a rock, struggling against the dripping venom of a poisonous snake, but the day he is free is Ragnarok, Gotterdammerung when Asgard and Midgard are destroyed and rise anew. Loki represents the dynamic of evolution, and He is a catalyst, related to Prometheus and Faust in his relationship to mankind.
On another matter. As you well know, the West is increasingly illegalizing freedom of thought and speech. Tony Blair’s Nu Labor introduced a bill into Parliament yesterday which would outlaw freedom of expression against religion (e.g. Judaism, Christianity, Islam). I’ve read that there’s still respect for the idea of freedom of speech in Russia. Do you think that if someone fell foul of our laws, then they would be able to apply for political asylum in Russia?! How successful do you think that application would be? Don’t you think it’s hugely ironic, after all those old black&white Cold-War spy movies, that it’s the West that has a drab, stupefied, cowered population?

Delenda est Carthago!

>Technically, you are right : Semites (Jews, Arabs and Turks) are White >because parts of the Anatolian, Touranian, South-Oriental and/or >Indo-Afghan subspecies. Together with the Ainu subspecie, they represent >what we could call the Asia-White races (M89, M201, M69, M20, M9, M172 and >M170 ADN genetic markers). Then, you have the Nordic, East-European, >Dinaric, Alpine and Mediterranean) Euro-White subspecies (M45, LLY22, M173, >M17 and M343 ADN genetic markers). But to say that White Jews or Arabs are >the same than White Latins or Scandinavians would be as preposterous as >saying that Black Bushmen (Khoisan subspecie) are the same than Black Nubas >(Black subspecie).

Ave Constantin!

Saw your photo on the Athenaeum site – very dashing! I can’t read Russian but the title is promising.
I noticed that RevDevalez on the New Right newsgroup has already responded to your ARYANS: KILLERS DURING SUNSET essay pointing out that the people you (and Marija Gimbutas, Ralph Metzner etc. – you’re in good company) keep endearingly referring to as “indigenous Europeans” or “Old Europeans” were the same people as the Aryans.
I concur with RevDevalez. All the most recent genetic and archeological evidence that I’ve read suggests that the southern Russian steppes were initially colonized from the west. Indeed, this is the only conclusion compatible with theories about the end of the last Ice Age, the retreat of the glaciers and our costal “aquatic ape” origins. Because of the dramatically different environment, early European farmers were forced to adapt to a more nomadic existence in the vast, empty plains. This may account for some of the cultural constants that we have come to associate with an Aryan worldview; for example, the importance of horses. It may even have contributed to the Aryan, Faustian spirit of space, limitlessness and infinity, qualities it shares with the American West frontier of the Nineteenth Century.

Some of these inherent traits of Europeans may have found first expression and manifestation on the open grasslands north and east of the Black Sea, but that makes them no less European for that. As I said in my ARYAN ORIGINS essay, Aryan is a name given to a certain cultural pattern that emerged in the Bronze Age, significantly developed by Europeans (descendents of Cro-Magnon cave-painters of southern France and Iberia) in southern Russia.
“It is possible that once the new pastoralist economy of the steppes was established, the arable/ steppe boundary may have shifted some way westward. What may have been in reality an evolution from mixed farming to pastoralism in that area could thus appear in the archaeological record as a westward movement. Nor need one doubt that several of the characteristics of steppe culture which they developed were indeed taken up in neighbouring lands to the west. These ‘Kurgan’ influences may in some cases have involved some movement of people. In others they may simply reflect the adoption of some practices derived from the steppes by the populations on their western margins. At a detailed level there is much to be done in following up these ideas, but from the standpoint of Europe as a whole, it is difficult to believe that there was any significant and sustained movement of population from eastern to central Europe at this time, around 3500 to 3000bc. This is not the solution to the Indo-European problem, although it might be relevant to it.” – Colin Renfrew, Archaeology & Language: The Puzzle of Indo-European Origins.
These cultural innovations spread back westward into central and western Europe, but as Colin Renfrew points out, there need never have been an invasion (unlike the Aryan invasion of India, which was an incursion into a pre-existing civilization racially and culturally unrelated).

I think a good analogy would be with the spread of railroads across Europe.

An archaeologist in the far future, assuming he had no written record, would discover the earliest railroads, from the 1830s, located in England only. He would see that by the 1870s the whole continent was covered in a tight network of railroads, with single threads stretching into Asia and Africa. Along the European railroads, he might find some old steam engines, with writing like “Richard Garrett & Sons” or “Duncan & Grant – Belgium” stamped on the side. At railway termini across Europe he would see stone buildings with “Bristol Hotel” just legible above their ruined doorways. He might even come across the Thyssen family mausoleum, compare the DNA with that of Robert Stephenson in Westminster Abbey, and conclude that they were the same race! Our future archaeologist might reasonably conclude that during the Nineteenth Century, England successfully conquered the whole continent!
But railways spread quickly in Europe because Europeans were ready for railways. If George Stephenson hadn’t developed the locomotive, then someone else in England, or northwest Europe, would have done within the following decade. “None of these developments showed any signs of a ‘forced’ growth imposed from outside. On the contrary, they were building on the foundation of centuries of slow accumulation of capital, technical skills, capitalistic attitudes and wage labour.” – European Economic Integration, Sidney Pollard.

The same is true, I believe, with the Aryan hypothesis; it should be considered as a continent-wide cultural shift, a crystallization of mythology, politics, technics and aesthetics. It is like the industrial and scientific revolutions, or the Renaissance, or Classical civilization itself, only more significant and profound because it is the very first pan-European cultural development that we know about in some detail. The fact is that people have been moving about, invading each other, within Europe, for millennia, but that movement makes no difference to our overall genetic make-up as Aryan Europeans.

Best wishes,
Alisdair
Delenda est Carthago!