Sunday, 20 January 2013

Aryan Spirituality

Image: Most Fatherly Thule by Folkish artist Fidus.

Aryan Spirituality


To begin with, I should make clear that this series of treatises is not in any way definitive. It is essentially my opinion, based on my studies and insights. It should not be considered reflective of anyone else's concept of what Aryan spirituality is. It will probably agree, in some aspects, with most educated perspectives on the subject, and disagree in certain other aspects. Take my words with a grain of salt, and if you find them at all interesting or enlightening, pursue your own studies of other writers and historians. This treatise on Aryan Spirituality must first begin with a definition of philosophical concepts. While the following may seem to have little to do with spirituality, one must first understand the nature and outlook of the Aryan mind. If this is not first understood, the rest will be misunderstood and misapplied, as it has been with the modern applications of pagan deities and concepts to essentially Christianized spiritual constructs.

Love and Honor

"There are two values which embody the almost two-thousand-year-old conflict between church and race, theology and belief, enforced belief and pride in character; two values which are rooted in will and which are now battling for supremacy in Europe: love and honour."

- Alfred Rosenberg, Race and Race History
The religions of the world tend to be founded on the dominance of one of two values: Love and Honor. All races and cultures have at their crux defining or determining characteristics which set them apart. These characteristics are evinced in the beliefs, goals, and the destiny toward which a people strive. The defining values of love and honor cannot exist side by side, sharing the limelight. One or the other must eventually find itself dominant, for honor is not always loving, and likewise love is not always honorable.

Love, in this context, is essentially considered as the love of humanity; humanitarianism. It is characterized by egalitarianism, humanism, and the essentially Judeo-Christian tendency toward charity and love of all, despite any character flaws which might be present. This view tends to produce a society which accepts all people, no matter how undesirable their character or background. There is, of course, the stipulation that they must accept the religion of love, for churches, and their respective states, based on this view rarely have room for those who would deny their religion and its moral codes. Thus, a state based on this conception depends on the values imposed from outside to find, or instill, a sense of goodness in all of its citizens. The proponents of religions of love tend to have either a humanistic or an "original sin" approach to the judgment of their adherents. The humanistic approach is based on the idea that everyone is essentially created equally, with the potential for good and growth, and should be appreciated for what they could be rather than what they are. Those who have drastic character flaws are generally accepted and helped along their way towards a better, or more socially acceptable, way of thinking and acting. The "original sin" approach is the Christian method of leveling all people. Essentially, it holds that all people are weak minded sinners, and require the blessing of God to be uplifted from their lives of sin and debauchery. This is a kind of psychological weakening of anyone who may have a high opinion of himself, and replacing it with the humble, humanitarian values which the church wants to instill. Each approach has the same results, producing the kind of person which is desired: one who loves, or tries to love, all of humanity.

Honor, in this context, is characterized by elitism, anarchism or fascism, and ascetic or warlike tendencies toward self-overcoming. For many, the relation of anarchism and fascism may be rather hard to grasp. It is easily understood if you first realize that forms of government are designed to reflect the values of the people for whom they were created. As such, the form of anarchism tends to reflect the Aryan values of freedom and honor in that responsibility is placed solely on the head of the members of the society. This system can only work, however, in a society in which the majority of the people have the same values. If there are, among the people of an Aryan state, people for whom the value of honor is not present, there will develop animosity and problems. Fascism reflects the Aryan value of honor in that it seeks to place those who prove their honorable character and their excellence in a given field in the higher ranks of that field. While the technical details of this system have never been satisfactorily worked out in a way that does not allow corruption from within, it stands as a philosophical system which is the anti-thesis to egalitarianism, which would place people not based on their excellence but based on a multitude of other factors such as wealth, influence, or popularity. As a philosophical approach, fascism is the view that all people are not created equally. Rather, there tend to arise from the masses certain individuals who stand above the majority in character, excellence, and honor; and they should be recognized and respected accordingly rather than lowered to the standard of the rest of humanity.

"Every traditional civilization is characterized by the presence of beings who, by virtue of their innate or acquired superiority over the human condition, embody within the temporal order the living and efficacious presence of a power that comes from above."

- Julius Evola , Revolt Against the Modern World
The essential characteristic which divides Aryan spirituality and philosophy from others is the value of honor. While many other religious views have a place for honor, it is generally a place below that of love. It seems that the dominance of the value of honor is the chief characteristic of Aryan spirituality, and many of such descent will find it much more applicable and practical than the value of love. Aryan spirituality is determined by the will to overcome, to reach to ever greater heights of enlightenment. It is a path characterized by the individual pursuit of self-mastery and god-hood. The true and proud Aryan would not submit to the laws of any man or the Gods he has created for himself. Rather, he seeks to know God or the Gods himself, and to (re)discover his own godliness rather than groveling before his chosen deities. Extending from honor are also several other values which reflect its dominance: Freedom, Individualism, Responsibility, Virility, Nobility, etc. The Aryan is too proud to allow others to dictate to him moral values. His `moral compass' is his honor, which is essentially an approach to life based on doing what is right, from the heart, and taking full responsibility for all that is done. While this may be difficult for modern readers to understand, as we are made to believe that rules and mandates from outside are needed in order to define what is right, to those who are willing to listen to the voice within it is quite simple. Likewise, freedom is an essential aspect in that the Aryan type sees freedom as the highest pursuit of life. A life lived in service and subservience is a life not worth living to those of such constitution. Responsibility is an aspect which rebuts the general tendency of people to consider such a lawless outlook on life as savage and primitive.

The Aryan warrior, for example, of the Viking ages took conscious responsibility upon himself for each life he took. As we are, ultimately, our own judge and jury, and we, like the victim, have to live with the consequences of our actions, this sense of responsibility ensured that no lives were taken which needn't be. The warrior was required, by his sense of honor and duty, to take fully informed responsibility for his actions. Virility and nobility are traits which have declined further and further in modern times, due to the egalitarian view which has become dominant in our society.

The sex roles, for example, have become less defined over the ages. I should indicate here that sex is determined both by the birth and by spirit. One may be born a man but feel himself a woman, and live a lifestyle fitting to a woman. This is natural and has happened throughout the ages. The essential problem that I am pointing out is the androgyny of the sexes, whereas women and men have fewer and fewer differences. Each are melded into an ideal of equality in an attempt to deny the differences which nature has imposed on the sexes. Rather than having pride in the man of strength and the woman of beauty and fertility, we have the idealistic attempt to equalize the sexes by redefining them, melding them into one type of being which has no defining characteristics.

The religions of love have, in the opinion of Rosenberg and many others, weakened the Aryan character, and as a result his states and institutions. With the encroachment of Judeo-Christian values in Europe, the nobility and pride which before its existence had defined and made possible the great spiritual and cultural advances of the Aryan peoples began to disintegrate. As love and humility replaced honor and nobility, and men were reduced from responsible, self-mastering individuals to weak followers of the church, the creative impulse of the Aryan peoples had to find other outlets or fade away.

In closing, allow me to clarify my view on the supremacy of values. Neither value system is objectively and universally better than the other. There is no one true and definitive approach to spirituality which will work for all peoples. Taken historically, one can see that religions born in a given location and created by the inhabitants of that location tended to produce a sense of order, culture, and destiny in the people. It is only when alien religions or creeds are imposed upon a people for whom they were not originally created that animosity brews. What I do feel applies universally is the obligation of all people to respect cultures and civilizations which hold antithetical views. Rather than attempting to assimilate all of humanity under one flag and one creed, we should by now recognize that this can never occur. We should instead attempt to have courteous and respectful alliances with people of all faiths so long as there is no encroachment on their behalf. Every people should have the right to pursue their own spiritual and cultural destiny without the unwanted influence or manipulation of outsiders.

With that imperative aside, I feel that those of Aryan descent will most likely find that honor applies better to their general outlook on life than love. Our society still reflects Aryan values, though with materialistic ends in mind, because it is forever a part of our psychological make-up. Individuals in every European society, despite their penchant for egalitarianism, have sought the mark of distinction, nobility, and honor which would set them apart from the masses. It is forever the goal of Aryan man to excel at whatever he undertakes, despite the overwhelming influence of the church toward humility. We will always be a people driven by pride and honor. What is lacking in modern times is a spiritual framework which doesn't shame us for pursuing our destiny, but rather assists us in it. What is needed is a rekindling of true Aryan spirituality, free from superstitious remnants and Christian moralism. Maybe, with more writers and movements presenting a positive picture of Aryan spirituality, we will have it.


Aryan man entered the world to establish higher order, to make possible the establishment of culture and civilization. His super-sensual mind asserted its will upon the landscape. No longer would he be the victim of his environment. Aryan man had come to establish his word, his laws, and his ideals in the face of nature. He understood the Western impetus toward the creation of order out of chaos by virtue of understanding his own nature in divine union with the mind which it had birthed. Within him was born the intellect, the individual mind which has made the wisdom of foresight, the recognition of the bigger picture, possible. Faustian man emerged. He recognized both the passive understanding of universal law, of the metaphysical order of being which we have emerged as individual beings out of, and the creative will which would impose itself upon the world, making his contemplative vision a temporal reality. The emergence of personality creates a division, a separation of man from his natural origins. His will is indomitable and perfect, he can do no wrong because he knows his place in the cosmic spectrum. By direct understanding of the soul and spirit, of the higher and the lower, Faustian man is free to establish the higher order of Being upon this earthly realm of Becoming, and to strive toward the overcoming of all natural limits which have trapped him in their throws.

Spiritual consciousness is the understanding of the whole of one's mind: the archaic and instinctual, the unconscious and primeval, and the rational. The first of the two are wholly irrational elements with which the rational aspect is forever battling for supremacy. To understand the nature of "rational" man is to see him not as a rational being at all, but as a being striving to overcome his nature, a being who cannot defeat those elements of himself which forever manipulate him and bend his supposedly rational ideals toward their end. In order to truly defeat his enemy he must first know his place. The rational mind is a newborn, a fragile creation which needs much refining in order to truly excel. He must come to see that the rational mind is the child of a higher Self, of the spirit. The rational mind is the temporal extension of the Self. It is subject to life, death, and change, as the rest of the world, whereas the higher Self is not. The rational self, the ego, makes possible the communion with the earth which the higher Self cannot, on its own, accomplish. When it is seen in its proper place, the rational mind becomes the catalyst for the true will, for destiny. No force on earth can stop it, and no fear shall stand in its way. To do what is necessary, what is willed, becomes the only drive in the individuated man.

Spirituality is individuality. It has as its primary goal what Jung called individuation. Spirituality has little to do with God or ritual or any other symbol or belief system implemented by adherents to explain its phenomena. Spirituality is one man standing alone before the world and asking the questions that plague him. The realization must sooner or later come that there are no answers out there in the world, only guidance. There are many guides, many doctrines which illustrate a method of attaining individuation; However, none of them can create the desired results without the individual undertaking their initiatic programs. Adherence to doctrine, belief in a moral code, or any other such subservience does nothing to elevate the self in and of itself. Awakening doesn't come from any sort of subservience to a higher power or service to a higher cause. It comes from active participation. Belief is not a substitute for active understanding.

The Aryan man seeks the transposition of will and inner experience into reality, into a vision of the world which is unnatural, or counter to the perceived limits and conditions established at his arrival. His world-view seeks to overcome the base natural world and express the triumph of will over circumstance. It was determined by his nature that Aryan man would seek to overcome it, for by this great work he maintains and extends the natural order beyond the confines of history, into new formal representations which will see his extension beyond his current limits; his evolution. Aristocratic by nature, the way of Aryan civilization has always been opposed to all limitations and has always sought to establish higher civilization, higher order, and an individualistic self-becoming which stands against time, against the world as it is. Recognizing the imperfection of the world, the Aryan has sought to make of it a world which is fitting to his aristocratic nature, a world of beauty and order. By ordering out of relative chaos his great civilizations, Aryan man has sought to make of this world a reflection of his inner being, of the God that dwells within, revealing the beauty of what could be if he were willing to make the sacrifice necessary to see its fruition. He is the creator of his world, the poet that creates the mighty epitaph of the Western world in architectural magnificence.

The Aryan spiritual tradition is based upon the direct recognition and pursuit of a higher order of being. It is both personal and communal in nature since, though it is based upon a personal interpretation of inner events, it usually depends upon the guidance and myth of a culture or group in order to be fully understood in its macroscopic importance. The tradition places little importance on objects and worldly events as these are seen as the gross or common result of higher law, which it is the pursuit of the mystical sciences to understand in order to transcend the lower world. Among the Aryan Traditions there are common threads of wisdom which, though they take on slightly varying forms in different cultural groups contain the same basic teachings. The recognition of such a common theme by archaeologists, psychologists, and theosophists alike is evidence of the common origin of this higher spiritual world-view, whether it was brought by the same people or is an element of all cultures of higher development. There are many who put forth the theory of an Atlantian culture which has carried this wisdom through-out the world. While there is plenty of evidence for this sort of linking, another less obvious element may also be at play. Perhaps the link lies not in the world but in the truth of the wisdom which was gained by each of these peoples by the same methods. Their connection with the spiritual plane may well have provided each of them with common insights. I tend to think that the commonality of religious myths and practices across vast distances which were for centuries considered un-traveled is attributable to the ancient Aryan civilizations which spread their knowledge over the world, to the common psychic and spiritual make-up of men of different geographical areas, and to the fact that they were all experiencing the same higher plane, which led to similar mythic interpretations.

The Aryan world-view is one of transcendentalism, wherein the world and its affairs are seen as imperfect or illusory in comparison to the spiritual world. Physical, earthly existence is seen as constantly in flux, constantly changing and evolving without any apparent direction or purpose. Life is spent trying to maximize pleasure but being constantly put through pain to achieve it. Thus the beginning of this evolution is a recognition which is entirely nihilistic in nature. There is no room for morality within the traditional view except as mutable rules of behavior and social order. There are no moral codes which are attributed to God. Morality has, in itself, no transcendental value. It is a simplification of the real sin of life to attribute sin to static rules of behavior. The real sin of existence on this plane is ignorance; ignorance of the spirit, the divine spark of wisdom within each of us that is shrouded by the illusory trappings of the material world. The awakening of the spirit brings with it the beginning of liberation from this world without meaning and the rise toward a more purposeful existence which leads to genuine salvation in this life rather than in some theological heaven.

Image: The Morning Star "Lucifer" by Fidus

It has been said that “Nothing is True”, which is itself correct in as much as “no thing” is true. No creation of man, physical event or object is imbued with the quality of absolute Truth. We can only aim our sights at Truth and hope to come as close as possible with our feeble words. Truth is not so base as to be transmittable by the language of man. By its transcendent nature it is inherently incommunicable. “The Tao that can be written is not the Tao.” The God that can be described is not God. Descriptions and symbols only serve as cues or methods of understanding something which is by nature not describable by material reference points, which we as slumbering humans are limited to.

While many will refute any attempt at spiritual understanding as the need of feeble people to create for themselves something more than what is there, or to console themselves with such ideas as life after death, I obviously disagree. While in most cases they are right, there is a spiritual realm which was not created by man and is not dependent on his words and doctrine to exist. There is more to life than we can perceive only by way of sensory input. Understanding of this “more” is achievable by way of the Aryan tradition, which is not a path of subservience to doctrine or morality but a way of clearing the mind of the inconsequential mental blockages which make the pursuit of real meaning impossible. It has no absolute doctrine though many have attempted to show us the way throughout history. It requires no empirical proof and can provide none. The only proof is the result for the individual and for the society which is ordered on metaphysical principles. Such great cultures as Greece and Egypt were, at their heights, tied closely with the metaphysical order. Their decline came with the decline in their spiritual virility and adherence to this order. All social decline is relative to the loss of this most important principle.

The material world is subject to entropy, decline, death, and change. It is in no way stable and its laws are not absolute. As a living organism in itself, the universe is constantly in flux. The primordial world which was here before us had little in common with the world we live in now. Nothing of this world is set in stone. As man has created a form to give meaning and prosperity to his existence, breathing life into it by his belief in its principles and upholding of its traditions, he has created a living organism which is bound by the same laws as any other natural being. This life-form will eventually become obsolete and will require a rebirth, like the phoenix, into a new form which will serve its creators in the aeon to come. The evolution of societal orders will continue forever, there will be no culture which can fight the stagnation and eventual entropy which effects all formal, worldly existence. When an ethos has run its course, when a defining idea has lost its value, it must be destroyed in order for a society to move beyond it.


In order to begin to understand the ancient Aryan wisdom, one has to first awaken the latent areas of the mind which allow him to understand the mythic language which this wisdom is transmitted in. Once the mind is attuned to the language of myth the spirit may begin its awakening and gnostic experience, or direct experience of the spiritual, is facilitated or assisted. The methods of attaining gnostic experience are many. Sometimes these periods of great insight arrive of their own accord without any conscious attempt at attaining them, but for most of us they must be sought by an ascetic process with the aim of living in this world, but not of this world. In other words, one must insulate themselves from the pulls and intoxications of worldly existence by acts of self-control and eventual mastery. This realm of suffering, called "samsara" by Buddhists and the realm of becoming by many philosophers, is impure inasmuch as it does not facilitate immortality of the spirit. Everything feeds on everything else as the cycles of the world continue on. There can be no genuinely lasting satisfaction in such a world. One desire satisfied is another born, on and on for eternity. The key is to remove desires of a worldly nature which encourage an habitual or instinctual action that serves only to keep you within the flow of worldly affairs and suffering. In order to reawaken spiritual consciousness one must first free himself as much as possible from the enslavement of the material illusion, thus removing the shades from his vision which have kept him experiencing only a small piece of the whole of existence. In this way one can begin to see things on the higher level of Plato's divided line, the plane of philosophers and mystics, the realm of Being. From this heightened perspective one becomes aware of his destiny and purpose, and all actions begin to drawn their inspiration from the spirit rather than the world.

On a side note, the worship of Nature within the Aryan world-view must be understood not as the worship of physical beings and events, but the beauty of the underlying order of nature and her cycles. The world is seen to be resting upon or within a higher plane which, though we have no sense of it today, was once a much more ever-present reality. The difficulties of the modern mind in trying to understand ancient spiritual traditions lies not in their doctrine but in his inability to relate to it due to the fact that we, in our materialist era, generally have little concept of the spiritual plane.


The rejection of all “traditional” values, beliefs, and laws is essential to beginning to understand Aryan spirituality, which is the acknowledgment of the world as it is rather than as it “should be”. Moral codes and laws are the creation of man and as such may be as easily destroyed as created. There is no morality inherent in nature. The natural world is ruled by the pursuit of power. Every creature seeks dominance over another in order to survive and to better its own living conditions. This is the only behavioral law that there will ever be. Altruism and egalitarianism are idealistic creations of man in his comfortable state of “civilized” life, disconnected from nature. To anyone who looks to reality rather than the fabrications of cosmopolitan man, there is no divine morality in the world. Everyone is acting selfishly and will continue to because it is in their nature to do so. No law is too sacred to be denied by the will to power in all of us. Sooner or later one has to stop fighting himself and begin to know and understand his motivations. Only then can he begin to act with honor, which is to say honestly and without pretense.

For a man to accept any moral law but the will to power as undeniable is sheer fallacy. Thousands of years of philosophy should show that there is no morality which cannot be refuted, and no “natural” moral law but the will to power which cannot be replaced with better evidence. One has only to look at himself to see the will to power in action. Having done that, it might also serve him to look to nature. All creatures are engaged in a never ending power struggle which makes the survival of the fittest possible and strengthens or kills all species accordingly. Contrary to popular opinion, humanity didn’t invent the idea of war and murder within a species. Male lions often kill cubs sired by other males, for example. They do this not because they are “evil”, but because their will to power demands that theirs are the only cubs in the pride. Nature has a way of eliminating all creatures which do not strive to meet its standards, be it in this life or in their ability to live on in their progeny.

Aryan tradition holds that there are certain virtues that cannot be denied, because they do not require universal application. They are issues of right and wrong action, as opposed to good and evil action. The right action is that action which attains the desired results. There is no moral question with regard to the traditional approach to right and wrong, there is only that which is effective and that which is ineffective.

Within the traditional framework, which is to say within a culture which has been ordered on spiritual principles, it becomes possible to establish laws that go beyond the pragmatic right and wrong which is suited to today’s declining climate. It is, however, impossible to establish such laws in our current situation. This decaying mass we call the modern world must first be given its final push into oblivion so that those that are left, assuming there are any (which depends on the nature of the end of the Western world), will then be able to lay the groundwork for a society which is rooted in the soil and ordered from above. When the materialism of modernity has lost its sway over the Western mindset we will be one step closer to the kind of metaphysical intimacy which ancient civilizations once had.

Physics and Metaphysics

Physical truth is relative to culture. Physical truth consists of the laws and ethics of a people, ideally founded upon an understanding of destiny inherent in a naturally ordered group of people who for reasons of genetic (blood) and geographical (soil) location have established a culture which reflects the values which make their society operable and potentially great. Destiny is of the metaphysical order, which is manifest only to those who make of themselves a channel to the unknown. We all witness the metaphysical when we feel compelled as if by some outside agency to do something which later turns out to be quite beneficial, though we at first had reservations about following the odd guidance of this voice that showed up in our mind without our asking for it. This is generally called intuition. The guiding principle of a naturally ordered individual, or one for whom the material and sensory realm is not all there is, but only a fraction of what is, is what we refer to as destiny. It is particular to the individual as well as to the cultural ethos to which he belongs. When physical truth is aligned with the metaphysical Truth it is ordered from above. To be so aligned is to recognize the fallibility of human understanding and to know that no laws of man can take the place of Truth.


Religion is the attempt of a culture to understand the reality that it has opened up by virtue of its connection with the metaphysical. The temple, or religious center, acts as a physical link to the metaphysical, being in itself a representation of the particular destiny and forms which the culture has devised to best understand and make manifest the will of God, which is not the will of some manlike being but of a spiritual essence which is describable only in allegorical terms. The primitive gods are not mere symbols or misunderstandings of natural phenomena. They are attempts to impart the knowledge and wisdom of the ancients to future generations, so that they may understand the mysteries of the universe as their forefathers did. Religion makes the knowledge of those who came before available to those who come after, and upholds the traditional values of a culture which are necessary to maintain the connection with the metaphysical against materialistic and idolatrous decadence.

Spirituality breathes into life the consciousness of a greater reality not defined by moral platitudes and the ticking of the universal clock of cause and effect. It opens the door to a world beyond the trivialities of temporal life and its struggles and injects into them the element of meaning which is forever missing therefrom. The connection with the spiritual realm is achieved by way of symbolism and principles which are themselves not imbued with any higher quality, but which when strained through the conscious mind and allowed to manifest themselves in their greater glory through the intuitive understanding of the adherent lead to higher understanding. An aesthetic symbolism is thus only as valuable as it is transformative and meaningful, as evinced in the life-altering force of its manifestation in man. The great downfall of modern Judeo-Christianity is that it is by nature dogmatic, placing principles and symbols above man rather than asserting their transformative force within man. The denial of the house of God is pre-eminent to understanding its true place. It must be understood as a symbol of the man who enters it. Its altar must be understood as the man himself, and God as existing within man rather than the dead symbols which are in their own right temporal and therefor part of the world which any true spiritual principle seeks to elevate man from rather than tie him to. The deification of the spirit is the Aryan religion.

The religious center, in whatever form it may take, is to be as a manifestation of the higher, spiritual order of life in the material world. When its symbols are understood aright, they are seen as guides and allusions to the world which is represented therein. The religious center must act as a microcosmic gateway to macrocosmic understanding. The symbol is only sacred if it is imbued with the spiritual force of its creators and admirers. Its power is manifest in its ability to represent the higher world in the lower, to relate the microcosm to the macrocosm, rather than in its particular form.

It seems to me that the best way to impart the knowledge of transcendence to we who have renounced God due to the inadequacies of modern religion is not by more religion, or by the right understanding of religion. At this time of spiritual and worldly decline and unrest, we should instead disregard religion and give it the extra shove it needs to disintegrate into ancient history. We should take our cue from Lao Tsu, who established a faith which could not be confused with religion. There is no doctrine to accept or deny. There are no morals to uphold or break. There is only the wisdom which will, provided we are prepared, guide us to understanding the bigger picture of reality and the essence of spirituality. We need no codes and no dogma. Instead, we should seek any and all methods of destroying the layers of pretense and egotism which drive most of us. To us is given the task of making of the material world a reflection of the spiritual, metaphysical world. This is the only way to gain stability and transcendence. In order to do so, we must first make of ourselves a vessel for this metaphysical essence. Each individual leading his life in the sacred, timeless way which is the true everlasting tradition contributes to the changing of the tides, to the manifestation of Kalki, to the establishment of the new order of being which will follow the necessary demise of this dark age of materialism.

Fire and Ice

The Faustian, Western, or Aryan man is stretched between two ideals: being and becoming. He partakes both of the Olympian spiritual being or existence, which is a passive understanding of destiny and the soul, and of Dionysian ecstasy and creative fury. He finds himself constantly drifting between action and inaction, solitude and work, mind and deed. Partaking of each world he creates in the middle ground, midgard, the earth, a mirror of this battle between the forces of his mind. Aryan mysticism is characterized by overcoming, rather than acceptance or flight from, nature. The Aryan acts on an impetus from within to create a world without which does not reflect personal, egotistical desires but insight and wisdom gained from contemplation. This dual nature is what has made possible the greatness of the Western world. With this thought before action, this foresight and planning which has been perfected only by the Western man, he has created the majority of higher civilizations this world has seen. His will is always aligned not toward material gains or the ease of accomplishing his goals, but rather the emphasis has been placed solely on overcoming any limitation the world would seek to place on his ingenuity. Achieving the impossible has always been the goal of Faustian man, and it has been realized again and again do to his unerring will to overcome the boundaries of the natural world and the restrictive, Semitic dogmas which Rome brought to his doorstep.

Rosenberg put it most aptly when he said, “The calm of the Nordic man is self reflection before action; it is mysticism and life simultaneously.” Whereas Eastern mysticism often encourages only inaction, thought, and contemplation, the Aryan partakes of the wisdom of contemplation and puts it to creative use in his art, science, architecture, and warfare. There is no aspect of the truly Faustian society which does not reflect this mystically founded will which knows no bounds. To this he added, “A will, as hard as steel, must be joined to that illuminated mind and elevated spirit…” The Aryan must withdraw from temporal concerns and moral values to the recognition that the spirit requires none of these things to be witnessed. Through the inner freedom gained by this antinomian stance one becomes more and more Godlike, partaking of the freedom which is granted only by knowledge and understanding of the spirit, of the inner being, Jung’s higher Self. The genuine, True Will emerges from the soul and is actualized by the rational mind into its appropriate earthly form, so that the force of will, the logos of the self-god may be transposed onto the world, creating a mystical vision of life which surpasses any supposedly ‘natural’ existence. It is a natural urge of the Aryan type to seek this elevation of self, to give form to its mysteries in religion, art, and even the state, for it is his highest achievement to make of the world a vessel for the greatness of his soul, for the logos of his being. Only thus are great Traditional cultures established.



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