Author Archives: Völkisch Pagan

Emanations of Wotan

The Spirit of White Consciousness WWII to the Present

By [author redacted] (2014)

Much has been written about Carl Jung’s 1936 essay titled “Wotan,” where Jung provides an esoteric traditionalist criticism of contemporary events during this precarious era of European history, focusing specifically on the rising atavistic Teutonic ethos embodied by the Nazis and the German people. However, the following paragraphs will not focus on the coming renaissance of Odinism, nor will it focus on erroneous rationalizations for RAHOWA, or any other spurious exegeses the essay has inspired.

Surely, as Wotan/Odin personifies the warrior god amongst many of his emanations, Wotan also epitomizes the mystic priest as well, as the All-father is unbound to simplistic distillations. The emanations of Wotan, as suggested by Jung in his essay, change, evolve, and adapt to the time at hand. In this manner, the ethos and Zeitgeist of modern White consciousness in all the major European theaters of the world (North America, Europe, Australia, etc…) no longer exhibits the ethos and characteristics of Wotan the war god; instead, the contemporary White, Occidental world reflects Wotan the master of words, language, and mysticism, as our world moves away from mass violence and mass warfare as the most effective and efficient means of communication both literal and symbolic.

The most important, and often quoted, metaphor extracted from Jung’s essay concerns Jung’s metaphor of the river bed. Through this image, Jung asserts that the gods of our ancestors, as archetypal mechanisms of the psyche, have existed as long as we have existed as a race. The subconscious archetypal gods of the Teutonic peoples are the innate creations of our earliest ancestors. The trough of their riverbed, or the subconscious erosion made by these archetypes over such a great period of time, extends the deepest and remains most readily to be filled when the flood of mystic waters flows over this subconscious topography once more. This explains how these ancient gods continue with us. Even if the river bed is dry for a time and the gods seemingly dead, the riverbed remains waiting to be filled by the spirit of these same gods. More often than not, the gods never die; rather, their aspects and nomenclature change and shift.

Jung’s riverbed metaphor explains the power that this Teutonic ethos wielded during the Nazi era. Even though the pagan period had all but lied dormant for a thousand years, this atavistic Zeitgeist re-emerged in the mid-20th century, irrevocably altering the landscape of the time and the people who survived the period. Viewing the Nazi period objectively, without moralism, their return to ancient ideologies, symbols, perspectives, and philosophies at least lends empirical credence to the idea of racial memory, how there is a narrative unfurling in every racial culture and spirituality, and how these aspects endure and adapt overtime.

Considering the occultic phrase “As above, so below,” in other words “the macrocosm will reflect the microcosm and vice-versa,” archetypal gods such as Wotan and the Aesir macrocosmically reflect the microcosm of the Teutonic soul. In Germanic metaphysics of the soul, there existed the idea of the soul complex made up of different, yet complimentary parts, much unlike the unified soul idea of Christianity. One particular aspect of the soul complex is the fetch. On this concept, esoteric Germanic scholar Stephen Flowers asserts,

The fetch can be understood in the traditional sense as an entity separate from the individual, but which is attached to him for the duration of his life. It is the conduit through which the gods communicate to him, and the embodiment of all that he has ever been. It is a storehouse of images and powers from beyond this life and from beyond Midgard. (…) In this is housed all of the echoes of all of the deeds ever done by the bodies to which the fetch has ever been bound (58-59).

In other words, the fetch represents the racial collective unconscious that Jung himself introduced as a concept. On the macrocosmic level, Wotan reflects the mechanism of the fetch to the whole race instead of the mere individual. If one ponders about this archetypal role of the gods in connection with Oswald Spengler’s view of civilization as reflecting the microcosmic cycle of birth, life, and death of the human individual on the macrocosmic level, then […] the spiritual, that which is immaterial yet ever-present, must function on the macrocosmic level, as well. Therefore, the body of the civilization must die; however, the ancestral spirit and ethos is eternal in some sense.

The spirit of the civilization lives long after the corporeal civilization. Both the spiritual and residual physical legacy continues. The spirit of Wotan, operating as the fetch on the macrocosmic level, detaches from the dead civilization and reattaches to a nascent civilization of the same racial stock. The physical legacy is more obvious. The best example of physical legacy would be in the consideration of how important classicism (the legacy of Greece and Rome) is still to the present day. Wotan and the Aesir still linger in our subconscious though Germanic and Scandinavian practice ended a thousand years earlier. Plato’s Republic or Aristotle’s Treatise on Rhetoric still reach from beyond the ancient grave to influence modern thought. In turn, the runes and the gods lied mostly dormant, much like the One Ring of Tolkien’s epic, until both the runes and the gods revealed themselves once more during the German Romantic period of the late 19th century.

[…]

The priestly avatar of Wotan, that archetypal spinal column of the Teutons, emerges once more. No longer does the god of the Wild Hunt scorch the land. The Valkyrie no longer trails behind in such great force to lift up the 60 million slain Einherjar as the result of fratricidal World War II. Now Wotan, the god of poetry, mysticism, and language wanders the information superhighway. Wotan is present at every church, every community, every group within instinctually/inherently White cultures and subcultures. Is there any doubt there is a correlation between Odin the wanderer and the migratory nature of White “racism”? At White culture’s most pacifist, our ethnic migratory trends and patterns reflect the desires of White Americans at large whether they are conscious of the fact or are completely unaware. If White culture has been rendered mute by the established hierarchy and artificial structures that reinforce cultural Marxist norms, then Whites silently congregate. Whether this is the White churches, from the “mega” to the bible study at home, or at concerts/festivals of inherently White music, or certain particular geographically insular White communities, we still seek those like us. Hysterically, [more than a] few Whites who engage in the latter activities would be galled to admit this is true. Yet when Christians “fight for Christmas,” they fight for Wotan. When yuppies and hipsters converge for music where they lift up their voices in one accord comfortable in the safety of familiar demographics, they sing for Wotan in their transcendent groupthink. And one day, when the place between that which is hard and the rock closes in, the spirit of Wotan will guide our voice once more.

[…]

The Völkisch Allure of Germanic Paganism

Youtube comment from “Væþryr” in response to attempts at anti-racist Asatru argumentation:

The chief allure behind Germanic paganism is its endorsement of Völkisch ways. All cultures have their history and lore, and I’m assuming you and many others have chosen Asatru for the specific cultures it is based off of, namely European ones. What produced these cultures? Tribal forces. Xenophobia and in-group preference is a natural consequence of natural selection; racism would not have been evolved if it weren’t successful. Groups with weaker tribal forces would be conquered, subjugated, and/or displaced (thus reducing their genetic output into the next generation) by other groups that would band together to claim resources. Groups that had strong tribal bonds would remain vigilant and form a strong defence.

A logical consequence of anti-racism is that you’d have absolutely no problem with your entire family marrying off with other races–other tribes. [The notion] that your descendants [looking] nothing like your ancestors would not actually bother your ancestors is quite a strange one. Ask yourself this: were your ancestors given the choice as to whether all of their descendants could only either (1) speak their language and share as much as their culture, or (2) share as much as their blood, what do you think they’d choose? Take an extreme case (like a boundary condition) to prove this matter of principle. Of course, this is actually a silly question, because changing the blood very drastically will in concomitance change the culture.

The main issue I have with this video is that the discussion is influenced by your participation in another religion, namely Cultural Marxism. The word “racist” is so powerful because you submit to Cultural Marxism’s maxim of original sin. Racist is therefore the Cultural Marxist equivalent of “heretic.” Please remove from you this recalcitrant edifice of Christianity that pride is sinful.


The Völkisch Movement: The Volk

Introduction

[Völkisch thought was] a combination of folklore, occultism, romanticism, and ethnic nationalism.


The Volk

Basic Principles

The intellectual character of the Völkisch movement was a direct consequence of the romantic movement of nineteenth-century Europe, and like romanticism, Völkisch thought favored the irrational and emotional, focusing mainly on man and the world. The movement arose from the turmoil that “accompanied the social, economic, and political transformation of Europe” during and after the industrialization and modernization characteristic of the nineteenth century. Industrial society drove the population to seek “deeper meaning in life than the transitory reality of their present condition”, since the demands of such a society tended to increase “the individual’s feeling of isolation.” Considering these origins, one can view Volkism as a backlash to the modernizing world.

Above all else the Volk valued rural rootedness, a concept that allowed an almost spiritual communion between the Germanic landscape, its people, and the cosmos. Since the Volk did not extend universally but rather was limited to a particular national unit, the movement set the groundwork for intense nationalism in the following decades, making the connection between landscape and people an exclusive experience. As Friedrich Ratzel made explicit in 1896, Volkism’s “awakening of a feeling for nature [was] ‘only a sign of the increased reacquaintance with our country, that is to say with ourselves as a Volk. For how could you divorce from the very being [of nature] a Volk which for half a thousand years has worked, lived, and suffered on the same soil.'” Appreciation of nature was transformed into a nationalistic ideal that soon went beyond a mere respect for the landscape. Völkisch philosophers advocated the return to medieval traditions and practices, to regress from modernity and reinstate the feudal system with a master-apprentice-based way of life. To Wilhelm Heinrich Riehl, an influential Völkisch thinker, the bourgeoisie and proletariat were “disruptive element[s] that had challenged the ‘genuine’ estates” of old. These classes were composed “mainly of merchants and industrialists who had no close connection with nature”, and animosity toward the city and its inhabitants “was an integral part of the rise of Völkisch thought.”

Indeed, the longing for a return to feudal society manifested itself in the Völkisch literature. Books such as Der Wehrwolf, “the most famous German peasant novel” written by Hermann Löns, extolled not only the peasant lifestyle but the use of brute force in order to defend Völkisch ideals. As George Mosse describes it, “The story of the peasants who defended themselves against the bandits and marauders of the Thirty Years’ War may well have been intended to illustrate the heroic Völkisch personality defending the true order against the inroads of a materialistic and industrial society.”

Implications

“Uprootedness” served as a contrast to rural rootedness. In Völkisch thought, having no root “stigmatized a person as being deprived of the life force and thus lacking a properly functioning soul.” From the Völkisch perspective, the Jewish people was by its very nature restless, and since it occupied no specific territory it “was consequently doomed to rootlessness”, an existence contrary and irreconcilable with the Völkisch way of life. Rootedness “conveyed the sense of man’s correspondence with the landscape through his soul and thus with the Volk, which embodied the life spirit of the cosmos.” It was thought that without the Volk a person had [less] spiritual value or purpose. Since the Jewish population tended to dominate the large cities, Völkisch thinkers considered Jews as inhabiting an artificial domain disconnected with any spirituality and in contrast to idyllic rootedness. The city fused elements that the Volk disliked most: the proletariat, industry, life in continuous motion, and separation from nature. Urban dislocation embodied “an ominous colossus which was endangering the realm of the Volk.” As previously mentioned, to the Volk the city and all its components were irreconcilable with Völkisch ideology. [T]he Volk considered [the Jewish population] embodiments of all that stood in the way of a Volkish utopia.


Source: The Volk and Other Ideological Influences on National Socialism

Racial Ecology

“Humanism and its ideology of Progress, by establishing an artificial distinction between Man and Nature, are fundamentally antithetical to a true ecological doctrine. They violate the ‘unnoticeable law of the earth’ by normalizing that which is ‘contra natura’.

Edited, written, and narrated by Disgruntled Leaf

Thoughts on Racialist ‘Paganism’

The past of human existence as a whole is not a nothing, but that to which we always return when we have put down deep roots. But this return is not a passive acceptance of what has been, but its transmutation.

–Dr. Martin Heidegger


The old Nordic Myth forms a powerful substructure on which to build a new Myth. It developed significant and proper supreme values. It laid emphasis on honor and freedom and the inner worth of man. […]

One cannot merely imitate the old, but he can use what is good and eternal.

–Prof. James B. Whisker’s explication of part of Dr. Alfred Rosenberg’s belief system. [The Life and Death of Alfred Rosenberg]

Racialist Pagans rightly essentialize the racial being of their forebears in the context of the metaphysical-psycho-spiritual character of what was their inner religious life – not them as having been dogmatic believers of a religion-in-time. Racialist self-styled “Pagans” justly have Blood inheritance rights to claim Paganism as their racial heritage; no forebears = no Paganism. The spiritual existence of our European Pagan forebears was naturally intrinsically tied to their racial being as biological organisms.

In the search for a new spiritual link with the past, there are those among the present day movement for renewal in Germany who wish to go back to the Edda and the cycle of Germanic ideas related to it. It is thanks to them that, alongside that which is purely fabulous, the inner richness of our sagas and folkish tales has again become visible from under the rubble and ashes left by the fires of the stake. But, in pursuing this longing to find inner substance with past generations and their religious allegories, the German faith overlooks that Wotan (Wodan, Odin) is dead as a religious form. He did not die at the hands of Bonifacius, but of himself. He completed the decline of the gods during a mythological epoch, a time of serene nature. His fall was already foreseen in the Nordic poems, although hopes were expressed for the coming of the strong one from above, in presentiment of the unavoidable twilight of the gods. In place of this, however, to the misfortune of Europe, the Syrian Jehovah appeared in the shape of his representative: the Etruscan Roman pope. Odin was and is dead; but the German mystic discovered the strong one from above in his own soul. The Valhalla of the gods descended from misty infinity into the breasts of men. The discovery and preaching of the indestructible freedom of soul was an act of salvation which has protected us up to the present against all attempts at strangulation.

–Dr. Alfred Rosenberg, The Myth of the Twentieth Century (1930)

Racialist Pagans don’t justify their spiritual aesthetics by claiming dogmatic knowledge of dead faiths, but by knowledge of race’s importance. The nature & character of our pre-christian beliefs & spiritual experiences were necessarily molded by our then- collective biological state of being; this is what makes them of value and significance – and worthy of study and admiration. We can seek to learn about aspects of our collective psyche.

[For an investigation of Wotan’s character] we must go back to the age of myths, which did not explain everything in terms of man and 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 the firmly established primordial types or images which are innate in the unconscious 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.” As an autonomous psychic factor, 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. It is only from time to time that individuals fall under the irresistible influence of this unconscious factor. When it is quiescent, one is no more aware of the archetype Wotan than of a latent epilepsy.

–Dr. Carl Gustav Jung, Wotan* (1936)

“The mythology of a people is far more than a collection of pretty or terrifying fables to be retold in carefully bowdlerized form to our schoolchildren. It is the comment of the men of one particular age or civilization on the mysteries of human existence and the human mind, their model for social behaviour, and their attempt to define in stories of gods and demons their perception of inner qualities.”

[M]yths of the past [were] man’s attempt to embody his intuitive ideas about the human mind and its environment, to express truths dimly perceived which have roots in his innermost being. Thus the myths may lead us to discover more about our spiritual heritage, and perhaps to realize some of the defects in the spiritual development of the modern world. The study of mythology need no longer be looked on as an escape from reality into the fantasies of primitive peoples, but as a search for the deeper understanding of the human mind. In reaching out to explore the distant hills where the gods dwell and the deeps where the monsters are lurking, we are perhaps discovering the way home.”

–H.R. Ellis Davidson, Gods and Myths of Northern Europe (1964)

I sometimes identify as Pagan not because I dogmatically subscribe to the worldview(s) of my forebears, but because spiritually I most identify with, and find inspiration in, the romanticized thought of folkish tribes of racially-White Europeans living in a semi-unbridled state of Nature [both internally (mental) and externally (environmental)] and creating their own values.

“In place of the old testament pimps and cattle dealer stories, the Nordic sagas and legends will appear, at first simply told, and later represented through symbols. It is not the dream of hatred and murderous messiahism, but the dream of honor and freedom which must be kindled through Nordic, Germanic sagas… […] The longing to give the Nordic race soul its form as German church under the sign of the folkish Myth, that is for me the greatest task of our century.”

“The ancient Teutonic idea of god is […] inconceivable without spiritual freedom. […] The strength of spiritual search […] shows itself in the world wanderer, Odin.”

“Dissatisfied, eternally searching, the god wandered through the universe to try to fathom his destiny and the nature of his being. He sacrificed an eye so that he might participate in the deepest wisdom. As an eternal wanderer he is a symbol of the eternally searching and becoming Nordic soul which cannot withdraw self-confidently back to Jehovah and his representatives. The headstrong activity of the will, which, at first, drives so roughly through the Nordic lands in the battle songs about Thor, showed directly at their first appearance the innate, striving, wisdom seeking, metaphysical side in Odin the Wanderer.”

“One form of Odin is dead, that is, the Odin who was the highest of the many gods who appeared as the embodiment of a generation still given up to natural symbolisms. But Odin as the eternal mirrored image of the primal spiritual powers of Nordic man lives today just as he did over 5,000 years ago.”

“[A]s long as Nordic blood mixes with a Nordic soul and will, Nordic man will be active and work in mystic union.”

“As long as a people lives, its gods are immortal.”

–Dr. Alfred Rosenberg, The Myth of the Twentieth Century


*Recommended reading:

Wotan by Dr. Carl Jung
Woden as Archetype – The Carl Jung Essay by Dr. Kerry Bolton; Woden: Thoughts and Perspectives, Vol. 4, edited by Troy Southgate (Black Front Press, 2011)

Identity & the Collective Unconscious

September 23rd, 2016:

Today is the death day of Freud, so I decided to release a video on the Collective Unconscious as an homage to Jung.

Video description:

While publicly being scientific by nature, Jung had a mystical private life that would serve as the groundwork of his theories. Carl Jung’s contributions to psychology served as a new religion for the Aryan people under the collective unconscious and its archetypes.

Some quotes from Dr. Carl Gustav Jung left on the video by a commentor:

“The differences which actually do exist between Germanic and Jewish psychology and which have long been known to every intelligent person are no longer being glossed over, and this can only be beneficial to science.”

“The Jew who is something of a nomad has never yet created a cultural form of his own and as far as we can see never will, since all his instincts and talents require a more or less civilized nation to act as host for their development…”

“The Jews have this peculiarity in common with women; being physically weaker, they have to aim at the chinks in the armor of their adversary, and thanks to this technique which has been forced on them through the centuries, the Jews themselves are best protected where others are most vulnerable. Because, again, of their civilization, more than twice as ancient as ours, they are vastly more conscious than we of human weaknesses, of the shadow-side of things, and hence in this respect much less vulnerable than we are.”

“The still youthful Germanic peoples are fully capable of creating new cultural forms that still lie dormant in the darkness of the unconscious of every individual — seeds bursting with energy and capable of mighty expansion. In my opinion it has been a grave error in medical psychology up till now to apply Jewish categories – which are not even binding on all Jews – indiscriminately to Germanic and Slavic Christendom. Because of this the most precious secret of the Germanic peoples – their creative and intuitive depth of soul – has been explained as a morass of banal infantilism, while my own warning has for decades been suspected of anti-semitism. This suspicion emanated from Freud. He did not understand the Germanic psyche any more than did his Germanic followers. Has the formidable phenomenon of National Socialism taught them better?”

Dr. Alfred Rosenberg on Racial Respect

Source: Dr. Alfred Rosenberg’s Memoirs


“I have explained in many speeches that the veneration of Germanic blood does not imply contempt for other races but, on the contrary, racial respect. Since races, as the core of nations, are created by nature, the very respect for nature itself demands respect for such creations.

The purpose of the large-scale development of peoples is the juridical recognition of racially conditioned families of people in their own homelands. Style, customs, language, are the manifestation of different souls and peoples; and just as these cannot be mixed without a resultant deterioration of their purity, so men, as their embodiment, and to whom they belong organically and spiritually, cannot intermingle.

These concepts met with world-wide opposition on the part of those who, perhaps originally influenced by the generous humanitarianism of the 18th century, simply did not have the courage to face the new discoveries, or feared that any corrective measure might affect their economic status. The great questions concerning the fate of the both century [sic] could not be discussed calmly and deliberately because one problem barred the view — that of Jewry.”

“The Jewish question is as old as Jewry itself, and anti-Semitism has always been the answer whenever Jews have appeared on the scene, from Tacitus to Goethe, Schopenhauer, Wagner, and Dostoyevsky.

In the Germany of 1911, they had all rights, and sat in important positions. Anti-Semitism began with war profiteering; it grew with growing usury; and it became widespread after the revolt of November 9, 1918. Their being different was admitted by all Jews. Soldiers were greeted upon their return by the Jewish professor Gumbel with the declaration that their comrades had fallen on the field of dishonour. In a theatre financed by a Jewish millionaire, the Stahlhelm [Steel helmet, a nationalistic organisation] was trampled underfoot, while a poem with the refrain: Dreck, weg damit! [Filth, away with it!] was recited.”

“The war against Jewry came about because an alien people on German soil arrogated the political and spiritual leadership of the country, and, believing itself triumphant, flaunted it brazenly.”

“It would have been sentimental to have expected quick recognition abroad of the National Socialist revolution and its social aims. On the contrary, we were prepared for bitter criticism, but all this whipped-up enmity was anything but natural. Primarily, it was directed against something that serious historians had exhaustively studied for decades — racial questions and racial history.”

“Few deny that different races do exist. But this in itself means that something constant exists, something characteristic which indicates that a certain individual belongs to a certain race; otherwise it would be altogether impossible to speak of racial unity or of races as such. This, in turn, presupposes the existence of certain laws of inheritance, regardless of how these laws may be formulated in detail.”

“Basically, the recognition of the existence of a race — meaning a type of man who has inherited and preserved certain definite characteristics — is no more than the recognition of a law of nature, a law not made by man […] . Today the acknowledged existence of this law is […] completely independent of the fact that it is rejected by some circles […] . The final recognition of lawful occurrences in nature, however, is in itself awe-inspiring.

In some of my speeches I have put it like this: The recognition of race as a fact demands not racial contempt but racial respect. Unfortunately, the close proximity of two races at a time when the basic truth of that law had just been accepted, made for comparisons and disputes. And it was because of this that certain sections of the people rejected not only comparisons but also the truth itself.”

“Races have basic traits and possibilities; peoples, on the other hand, are realities resulting from political fate, language, and nature. This means that nowhere in our historical life is a race identical with a people. The act of becoming a people is a long, rather mysterious process in which inner attitude, outward pressure and spiritual desire gradually begin to form the picture of a unified culture. That, too, is a law of nature, and as such worthy of our respect. Few have expressed this as beautifully as Herder; but it was Lagarde who coined this immortal phrase: Peoples are the thoughts of God.

It was fated, no doubt, that peoples should always be welded together by competition and battle. There is no exception to that rule in this world. In the midst of battle each one of these peoples became conscious of itself, and was confronted with that basic question of fate, the metaphysics of religion.

It is not particularly surprising that, as far as the peoples of Europe are concerned, many individual or collective intermediary stages can be established. Since European peoples are related to each other, they have often been assimilated […] . Nevertheless it is the desire of all nations to preserve whatever they have made their own — their mode of life, the forms of their art and their conception of fate — to preserve these by means of conscious training, education, and living example.”

“…this is decisive, the history of the peoples known to us must be looked upon as the great experiment of life itself, and to interpret that requires not only the services of philologists but of men who have an eye for the symptomatic, that is, for the totality of the outward and inward shapes of art, religion and life itself. These were approximately the points of departure from which The Myth of the Twentieth Century was written, although I had not planned it so.”