By Ron McVan
“The religion of our forefathers is adorned with a rich pantheon of Gods and Goddesses. Four of these were so important that, in spite of the ferocity of dark age intolerance, the days of the week still bear their names. They, too, are clothed in allegory, and are symbolic of the very meaning of our existence.” –Joseph Turner
The mythological archetypes of a race derive from the deepest collective unconscious mind of its folk, and reveal themselves in ethnic symbols of philosophy, art, religion and heroic legends. The mythos serves as the traditional vehicle of man’s profound metaphysical insights. C.G. Jung understood the race archetype as the well-spring from which an individual or a whole people are capable of finding a complete revitalization of both soul and will, and this would become the essential cornerstone for much of his future therapeutic work.
The Swiss psychologist and psychiatrist, Dr. Carl Gustav Jung, was born on July 26, 1875. Throughout his lengthy career Carl Jung’s thinking has colored the world of modern psychology more than many of those of casual knowledge realize, and he has left behind an impressive legacy of written works of highly profound knowledge in his field.
Professor Jung recognized “Wotan” as the foremost reigning deity of the Euro-Aryan people, who, as the supreme ethnic archetype, has always held a certain degree of effect on the unconscious mind of the Aryan’s since the earliest of times. In his essay on Wotan he states:
“We must go back to the age of myths, which did not explain everything in terms of man in his limited capacities, but sought the deeper cause in the psyche and its autonomous powers. Man’s earliest intuitions personified these powers as gods and described them in the myths with great care and circumstantiality according to their various characters. This could be done the more readily on account of firmly established primordial types or images which are innate in the unconsciousness of many races, and exercise a direct influence upon them. Because the behavior of a race takes on its specific character from its underlying images, we can speak of an archetype; Wotan produces effects in the collective life of a people and thereby reveals his own nature. For Wotan has a peculiar biology of his own, quite apart from the nature of man.”
The unconscious psyche, Jung had stated, is not only immensely old, it is also capable of growing into an equally remote future. It molds the human species and is just as much a part of it as the human body, which, though ephemeral in the individual, is collectively of immense age. In addition Jung stressed that it is dangerous to suppress the unconscious, because the unconscious is life and turns against us if suppressed, as happens in neurosis. It is essentially the instincts and archetypes together that form the collective unconscious.
Jung and his followers have demonstrated irrefutably that the logic, the heroes and the deeds of myth survive into modern times. The resurgence of the ancient Aryan practice of Wotanism had its first major reawakening from Christian oppression in the late 1800’s formulating in a wide variety of Wotan-Ariosophic societies, guilds, religions and Wotanist kindred’s throughout Europe. A similar renaissance of Ariosophy began to formulate within the United States in the late 1960’s and has continued to gain widespread momentum once again as we progress into the 21st century. Prof. Jung predicted that the Aryan Race would soon encounter a resurgent Age of Wotan, and that this Aryan archetype would rise within the folk conscious mind of his people, like an extinct volcano to new activity. This is not so much an unnatural phenomenon, quite the opposite, for “Wotan”, as Jung expressed, “is the Teutonic datum of first importance, the truest expression and unsurpassed personification of a fundamental quality that is particularly characterized in the Aryans.”
“The Aryans descended from Mount Elbruz, from the city of Asgard in the Caucasus, guided by their divine hero, Wotan or Odin. They built many Troys in remembrance of the first Hyperborean Troy. Also in Asia Minor, the Shepherd Kings built on the Eastern shores of the River Nile the city of Avaris. There is a god of Love in Hyperborea called Avris. The Shepherd Kings existed before the Fish; they belonged to the Ram. Those were the times of Ramses.” –Don Miguel Serrano
Mythology shows itself to be as amiable as life itself to the obsessions and requirements of the individual, the race, the age. Myth is the revelation of a plenum of silence within and around every atom of existence. It is thus only natural that Wotanism should witness the tribal rebirth in these perilous times, rising up from the inherent will of the Aryan Race. The ruling archetype always functions best in times of great crisis. In “The Wotan Essay” Jung stated that: “The god of the Aryans is Wotan and not the Christian god.” The alien doctrines of Christianity were forced upon pagan Europe by point of sword with strong political posturing. Had Christianity not incorporated much of the old Euro-pagan traditions it could scarce have lasted into these present times. Without exception the most singular deleterious convolution to infect the natural instincts of Aryan man has been the anti-Nature, Universalist doctrine of Christianity. Jung was of the opinion that in time Aryan ethnic Wotanism would become a formidable alternative reaction to the sterility of Christianity, for such “modern Gnostic systems meet the need for expressing and formulating the wordless occurrences going on within ourselves better than any of the existing forms of Christianity.”
In the following passage Carl Jung gives a detailed explanation of the serious damage alien Semitic Christianity has caused to the psyche of the Aryan people:
“Like Wotan’s oaks, the gods were felled and a wholly incongruous Christianity, born of monotheism on a much higher cultural level, was grafted onto the stumps. The Germanic man is still suffering from mutilation. I have good reason for thinking that every step beyond the existing situation has to begin down there among the truncated nature-demons. In other words, there is a whole lot of primitivity in us to be made good. It therefore seems a grave error if we graft yet another foreign growth onto our already mutilated condition. This craving for things foreign and faraway is a morbid sign. Also, we cannot get beyond our present level of culture unless we receive a powerful impetus from our roots. But we shall receive it only if we go back behind our cultural level, thus giving the suppressed primitive man in ourselves a chance to develop. How this is to be done is a problem I have been trying to solve for years… We must dig down to the primitive in us, for only out of conflict between civilized man and the Germanic barbarian will there come what we need: a new experience of God. I do not think this goal can be reached by means of artificial exercises.”
In Carl Jung’s writings he had come to the conclusion concerning the subject of religion that human beings have a religious need, but that this need is not for religious belief but rather religious experience. Religious experience is a psychic event which tends toward the integration of the soul, and thus represents the functioning of the psyche as a whole. Religion is the acknowledgment of the higher realities that consciousness fails to recognize, and if carried to its full psychological fruition, it brings about the inner unity and wholeness of the human being. This objective – which Jung’s spiritual forebears in the early Christian centuries called Gnosis – is never accomplished by beliefs in ideas but only by realization in the form of experience. Jung believed that five things are necessary for human happiness in the second half of life. First, we need good physical and mental health. Second, we need good personal and intimate relationships, such as those of marriage, family, and friends. We also need to be able to see the beauty of the world. The capacity for perceiving beauty in art and Nature is the third dimension necessary for human happiness. Fourth, we need a reasonable standard of living and satisfactory work. Last but not least, we need a philosophical or spiritual point of view that can help us cope with life’s difficulties and provide us with an ethnic and ethical basis on which to live our lives.
Prof. Jung approached World Religions much like a scientist with a scholarly fascination of his field. He revealed in a statement which summarizes all his labors, namely that, “man is needed to illuminate the obscurity of the Creator.” His desire was to project the light of consciousness into the bottomless sea of the unconscious, which is to say, into God himself. Jung believed strongly that it was impossible for Wotanism to ever leave the psyche of the White Race, but that it would always retain its original vitality and autonomy. Our consciousness, he went on to conclude, “Only imagines that it has lost its gods; in reality, they are still there and it only needs a general condition in order to bring them back into full force.”
“Man is a portal through which one enters from the outer world of the gods, demons and souls, into the inner world, from the greater world into the smaller world. Small and insignificant is man; one leaves him soon behind, and thus one enters once more into space, into the microcosm, into the inner eternity.” –Seven Sermons to the Dead
Carl Gustav Jung passed away silently in his bed on June of 1961, having lived a long content and productive life. At the twilight of his impressive career Prof. Jung came to the conclusion that if Aryan man is to survive as a species, it will not be through a political act or a social act, but a spiritual one in which the White Race rediscovers its mythos and legend. In this way, and only in this way, will Aryan man preserve the roots, essence and strength of his forebears and his future.
“The multiplicity of the gods equals the multiplicity of men. Countless gods are waiting to become men. Countless gods have already been men. Man is a partaker of the essence of the gods; he comes from
the gods and he goes to God.” –Carl Jung