‘Neo-Monarchism’: Sacral Kingship in the New Age

One of the more interesting concepts that has presented itself in recent years is the resurgence of monarchism, the idea that a society should be led not by a democratically elected representative (who one is almost never able to trust except to do the wrong thing), but by a leader selected by natural law and the will of the folk. It is not surprising that we are beginning to see this sort of thing again, as in Scotland we have been bereft of capable leaders since the Renaissance, though the power of the king was becoming increasingly restrained and bound to the will of parliament.

Today in the United Kingdom, designating oneself as a ‘monarchist’ is usually taken to mean support for the British royal family, and also support for the Union (which is based on the extent of the kingdom and includes all lands in which British folk are the majority). However, the problem with this identification is that not only are there serious issues between the British folk and the ‘British’ state, but also with the royalty themselves. As the United Kingdom is a constitutional monarchy, the monarch is almost completely subject to the will of parliament, though they still retain the power to veto anything put forward by parliament. This does not happen, however, as the concept of democracy means that the will of the parliament (which represents the interests of the merchants and plutocrats, as it always has) is seen to be more legitimate than the will of the monarch, and so the monarch can only realistically act as a puppet of parliament and not as a free agent.

In the Medieval and Renaissance periods, the parliament mainly represented not only the interests of the nobility, but also increasingly of the merchant class who were becoming more powerful because of the connection that had been forged between trade, loans and war. In the Dark Ages, war was done more for the sake of glory and honour, to avenge insults and to expand territorially for the sake of one’s folk. Once the Anglo-Saxon kingdoms has been established, kingdoms such as Northumbria began to expand not for the sake of territorial expansion, but for tribute.

Extracting tribute as part of the terms of surrender to a defeated foe had always been a feature of tribal warfare, but during this time it became the motivation for going to war in order to sustain a growing economy. As the king became a more secular figure with the conversion to Christianity, the profit motive began to dominate warfare. This did not change with the idea of divine kingship being reintroduced by the Normans, as they expanded territorially in order to gain subjects and tax them, which was a development from earlier tribute collecting and made the conquest permanent. It is worth noting that William the Bastard was not a legitimate heir to the English throne because he was Norman rather than English. Harold Godwinson was chosen by the English nobility, and was naturally a more suitable candidate than either William or Harald Hardrada, King of Norway, after the death of Edward the confessor.

This is a rather different situation from the earlier Danish and Anglo-Saxon settlements in England, as they involved the migration of new folk to Britain and the need for their own leaders. The Norman conquest was only possible because William recruited Flemish and Breton mercenaries by borrowing from money-lenders, and so did not need to raise an army from among his own people (the other Norman nobles were not interested as they saw no benefit from the risk of invading England). This was repeated during the English Civil War in the 17th Century, as Cromwell invited the money-lenders back (who had been expelled in the 13th Century by Edward I) in order to finance his war and defeat Charles I.

This sequence of events in British history has led to the situation of our current monarchy, which has been under the heel of the merchants ever since the parliament under Cromwell committed regicide by ordering the execution of Charles I. From then on, war was fought for the sake of expanding trade networks and monopolies, and the king would merely remain the head of state rather than leading his men into battle of his own volition. Nowadays, the only purpose of the monarch is to act as a tourist attraction and a celebrity by being a sentimental reminder of the former power of the British Empire, in addition to acting as the head of the Anglican Church and the Commonwealth of Nations (which is essentially the current form of the British Empire as a trade confederacy).

With this in mind, the identification with ‘monarchism’ is problematic as this would imply retaining the monarchy in its current form, which is essentially non-functioning. I therefore propose the term ‘Neo-Monarchism’ as a way to describe a position which acknowledges the role of the monarch and sacral kingship, but does not apply to the Modern monarchy. By this I mean the rejection of succession based on primogeniture, but on natural talent and suitability for leadership. Ideally, this would result in the passing of the crown from father to son, but this may not be possible if a more suitable candidate appears. I also suggest that the role of monarch should be closer to the Ancient Teutonic role of erilaz (‘earl’) rather than the kuningaz (‘king’), as the latter was a secular general elected by the warrior caste, as opposed to the former being divine royalty who is chosen by the land and the folk. The concept of Neo-Monarchism may also apply to those of our folk in lands where the concept of monarchy has never existed, such as in the United States or other former colonies such as Australia or Canada.

In this instance, it would be possible for other nations to have their own monarchs, as opposed to acknowledging the authority of the Modern British monarch. Personally, I do believe in maintaining the Union among the British folk, although the system of monarchy should be reformed drastically. In particular, the concept of ‘high kingship’ is appealing to me, since it implies that each tribe or nation would have their own kings that are then in allegiance with a high king, or ‘king of kings’. The lands of Scotland, England, Wales and Northern Ireland having their own monarchies would ensure accountability among leaders to their people and erase the problem of having to all share the same monarchy, which is always based in England.

The issue of accountability is another great advantage of monarchy over parliamentary democracy. Because the leaders of the democracy are elected as representatives of the people (and therefore the people that vote for them are theoretically the ones in charge), the responsibility rests on the people themselves. Since most Modern people do not wish to accept responsibility, it is claimed by no one, and this enables the oligarchy of politicians to evade accountability due to their interchangeability. A common excuse given by representatives of political parties after coming into power when something goes wrong is that the cause is the fault of the previous administration, thereby implying that they did not cause the problem and so it is not up to them to solve it.

In this way, individual MPs can also refuse to fix certain problems f they were implemented by a previous MP, and they are usually unwilling to do anything about it because they are backed by the same banks and corporations that are usually causing problems through over-regulation and financial interest. When power and responsibility are all placed into the hands of a single individual, it is easy to see who is to blame when things go wrong, and everybody else is simply following the guidance of the monarch and so it is clear that in such circumstances the monarch has to accept responsibility; either fix the problem or hand it over to somebody more capable. The parliament is the Modern equivalent of the Teutonic Althing, which actually included all male members of the folk and was much more local than centralized as a Modern parliament is. A parliament at the level of our Modern one should only consist of regional kings, as the stooges of banks and corporations have no place making decisions on behalf of ‘the people’ of Britain.

In Ancient Scotland, kings were usually coronated on a sacred stone, which represented their marriage to the Earth Goddess and the union of king, land and folk. The folk were the ones who worked the land, while the king led the folk and who was in turn bound to the land. This ensured that everybody knew who each was accountable to, and that each party was engaged in mutual exchange and respect. If the population of a tribe grew too large, then a section of the tribe would elect a kuningaz (which where the word ‘king’ comes from, but in its meaning is closer to ‘duke’) and conquer territory to gain land. This is inevitable in societies that are dependent on agriculture, and cannot realistically be avoided unless population control is better managed. Thus, the role of the king is to maintain balance, to act as a mediator between his tribe and the gods and to provide for his folk. It is not the person of the king himself who is important, but his ability to fulfil the position to which he is appointed. Genetics play a huge role in these requirements, which is why it is necessary to employ eugenics in the selection of a king and queen.

The importance of the queen is also not to be ignored, as she represents the Goddess. She holds the power that is to be wielded by the king, and his attitude towards his queen will reflect his attitude towards the land. A king who does not respect women cannot be expected to perform properly, though if possible he should always act as the monarch. A queen should only be considered to perform as the monarch in the event of an emergency and if there are no male alternatives. Such was the case with the Iceni queen, Boudicca, who was considered the most capable leader to fight against the Romans because she was married to the king (who was killed by the Romans).

It also follows that showing kindness to one’s folk is also important (the fact that the concept of ‘subjects’ applies to a conquered people rather than one’s own says a lot about our current monarchy), but also in remaining steadfast and doing what is right rather than what will please others. A monarch is also notably different from a dictator, in that a dictator seizes power through might of arms or through constitutional reform upon acquiring power through democratic means. A monarch is chosen through none of those means, as they do not involve either the land or the gods in their consideration. It is upon the basis on natural law rather than state law that a monarch is chosen, and so the monarch is considered to be one with the folk rather than above them.

In essence, Neo-Monarchism is anti-Modern and anti-democratic, as its ideas only apply outside of the concept of Modernity and are reliant on the capability of leadership rather than ‘the will of the people’. The mob cannot be entrusted to lead a society, and it is for this reason that the tyranny of the majority under which we currently live is much worse than the tyranny of one man. A single king can be replaced, but if nobody is accountable, then our society’s problems remain unsolved and will lead us to self-destruction. In this sense, Neo-Monarchism also rejects autocracy, as the monarch cannot have so much power that it interferes in the personal life of each member of the folk. The power of the monarch is general in nature, and acting as a micro-manager will only lead to bad results, including resentment among the populace. This is why a monarch appoints others to be in charge of smaller management tasks.

Neo-Monarchism is in fact corporate in nature, although in the sense of the tribe or nation being a corporate body as opposed to a business venture. In order for the ‘body’ of society to function, it must have a head to direct its movements, and one person to act as the head while enabling the other parts of the body to function automatically. The particular people in charge of our society today do not see themselves as part of ‘the people’, but as a separate entity that intends to rule all peoples. We are in desperate need of transparent government, and the only way to achieve that is to adopt a system that has a holistic attitude to the Earth and to the folk, rather than acting as a parasite on both.

Wulf Willelmson

On the Importance of Syncretism

One of the main differences between orthodoxy and eclecticism in religion is the willingness to incorporate other belief systems into a spiritual practice. While orthodoxy emphasizes purity of dogma and rigidity in structure, in more mystical or folkish religions there is more of a tendency to acknowledge similarities with the religions of other peoples and adapting to changes brought about by migration and trade. While there is nothing wrong with a more defined and specific approach per se, it does limit one’s perception and the failure to give value to the insights of others may hinder understanding of one’s own belief system. A more syncretic approach is becoming necessary in response to globalization and the erosion of traditional religion in the West. While Christianity has largely lost relevance among Westerners at the same time as the expansion of Islam in our lands, it makes sense to proudly defend our traditions from all throughout our history, not just those from the time before Christianity.

Though we carry the torch that has been passed down to us from our ancestors within our genetics and our culture, and in many ways we embody our ancestors, we are not living under the same conditions as they did. This means that our forebears had more access to their own local traditions in the form of skills passed down through generations, as well as folk-binding ceremonies such as the ceilidh (an event traditionally hosted by the local storyteller, now more centred around Highland dancing). However, many of us today have lost touch with our roots in the whirling confusion that is living in a Modern multicultural society, and so we need to be less picky about what can be used to further the spiritual well-being of our folk.

As opposed to the Judeo-Christian Europe of the Middle Ages (where the Church engaged in pogroms against ‘heretical’ sects, who were usually practising some form of Gnostic Christianity), the pagan Europeans had a much more relaxed attitude towards the cults of other peoples. While the adoption of Celtic, Teutonic and various other European pantheons by the Romans helped to strengthen their state religion, it also led to the eventual decline of paganism in the Roman Empire. As Asian and African cults (such as those of the goddesses Cybele and Isis) were also incorporated into Roman religion, they undermined the patriarchal vigour of the Greco-Roman belief systems and allowed for Judeo-Christianity to take over the empire. And this is where the danger of syncretism lies; in order for this method to work, a belief system must be compatible with another in a way that there is no contradiction due to a common spiritual understanding.

More often than not, this is only possible with other spiritual teachings that derive from the same racial root as the one you may wish to supplement. It is no good trying to adapt the beliefs of foreign races into one’s own religion, as the cultural assumptions will differ and lead to a misunderstanding of symbolic meanings. For example, the wolf or dog is considered a noble (if not somewhat dangerous) animal in Aryan and Turkic cultures, and is the guardian animal for many tribes among these two races. However, in Semitic cultures, the dog is seen in the same light as the jackal, a lowly creature who is shunned and considered unclean. Attempting to reconcile such contradictory symbolism will only lead to confusion about the role of parables and symbols in religion, leading to its eventual abandonment.

However, it is now the case that many of our native European customs are so intertwined not only with each other, but also with Christianity, that it is necessary to admit to what works and what doesn’t with regards to carrying tradition. During the Dark Ages, Gnostic Christianity successfully merged with Celtic paganism in order to compose what has become known as ‘Celtic Christianity’. In many cases, the folklore and mythology from Medieval Ireland and Wales are so heavily shaped by this post-Roman culture that it is now difficult to separate the two, making the attempt to reconstruct a ‘pure’ form of Celtic paganism fruitless. Even with regards to Anglo-Saxon paganism, we only have fragmentary evidence for their specific spiritual practices, and most of this comes from after their conversion to Catholicism. In this way, the poetry of Anglo-Saxon England is no less ‘authentic’ despite the Christian overtones, because the original tradition is preserved underneath the symbolism reflecting that time period. It is only because of the preservation of Norse mythology in Iceland that we know more about Teutonic paganism than its Celtic counterpart, although even the works of Snorri Sturluson (the Icelandic priest responsible for preserving the Eddas and Egil’s saga) are written from a Christian perspective.

Nowhere is the need for a combination of cultural motifs in contemporary paganism more apparent than here in Scotland, where it is difficult to ignore either our Celtic or Teutonic heritage. The British peoples are known to be mongrels, yet we still preserve a specific blend of traditions that is unique to both us and the Irish. Specifically, they do well to compliment each other as embodying the masculine and feminine (or patriarchal and matriarchal) forms of religion, with the Teutonic tradition as the former and Celtic culture as the latter. The head of the Teutonic pantheon is Allfather Wotan, who values the manly pursuits of warfare and rune magic, in addition to encouraging exploration and adventure.

While Wotan’s Celtic cognate, Lugh, is also the chief deity in Irish mythology, there is a strong emphasis on the cult of Danu (‘Mother Earth’ equivalent to Nerthuz) and more focus is placed on trade and shamanistic ‘woman’s magic’. Together, their worship forms the basis of the solar and lunar festivals; Yule, Ostara, Litha and Winter Finding (marking the solstices and equinoxes) among the agricultural Teutons, and Samhain, Imbolc, Beltane and Lughnasadh in the Gaelic pastoral tradition, marking the beginning of each new season. It is for this reason that I consider Wotanism and all other folkish forms of paganism as the European variant of Aryan religion. We do not need to have our religion specific to one ethnic group or another, as long as the mixture is between cultures with a shared origin so that each can represent two sides of the same coin. While the main source of pagan lore comes from Norse mythology, there is also much to be learned from the cultures of all Aryan peoples, from Ireland to India and from Russia to Spain.

Having said that, care must be used when dealing with the religions of Iranian and Indian cultures. Though the peoples of Central and Southern Asia share much in common genetically and culturally with Europeans, they have also been affected by the presence of indigenous non-Aryans (such as the Dravidians of India) and by incursions from peoples like the Arabs and Turks. This means that while the esoteric meanings of Zoroastrianism or Hinduism can be adapted and applied to European paganism, the more exoteric cultural aspects (such as traditional cuisine or music) may be more alien and inappropriate for blending with our own culture (for example, the presence of figs and dates in Middle-Eastern folklore, whose symbolic meaning is difficult to apply in temperate Europe where they don’t grow).

An example of a successful cross-cultural interpretation is with the story of Wotan and Gunnlod. Wotan wished to drink the sacred Odrerir (‘mead of poetry’) held by the giant, Kvasir. To achieve this, Wotan slept with his daughter Gunnlod for three nights, each night turning into a snake and slithering up the mountain to drink the mead. On the third night he was caught by Kvasir and had to turn into an eagle to escape back to Asgard. This symbology can be interpreted as a metaphor for the practice of Kundalini yoga, with the mountain representing the body and Wotan as a serpent representing the astral ‘snake’ (Shakti in Hinduism) that travels up the spine. The drinking of Odrerir and changing into an eagle is representative of the ecstatic state achieved by channelling this power, and this is a feature of Wotan’s quest for wisdom which serves as an example for his followers.

As a reflection of my mixed ethnic heritage, I choose to outwardly revere the gods of the Teutonic pantheon, while at the same time studying Druidism and other forms of Celtic and Aryan mysticism. This feels like a natural state and it is similarly the case for many of us in Britain. While there is a stronger Teutonic presence in somewhere like England, and in turn a stronger Celtic influence in a place like Ireland, the aspect of this mixture is what gives us our own unique sense of identity. It is obvious that most will swing more one way or the other, but the dual nature of each aspect is always present, and has been for millennia.

While the Nordic character of the East coast has been shaped by the first inhabitants who crossed the lost land of Doggerland in the North Sea, down to the Aryans and later Anglo-Saxons and Norsemen, the West has been more thoroughly colonized by folk from lands facing the Atlantic and Mediterranean seas. It is because of this that it is necessary to draw from a larger pool of culture, as the demise of Western civilization has stripped our heritage down to its roots, and it is more pragmatic at this time to revive our local customs in addition to taking inspiration from religions far and wide. Our blood and spirit runs much deeper than nation or language, as the source has and will remain for as long as we remain.

Wulf Willelmson

Folkish Tribalism VS White Nationalism

We live in a time when the neoliberal order of the past few decades is beginning to disintegrate, signalling the final collapse of what was Western civilization, probably within the next decade (if not within a few years). The combination of crony capitalism along with ‘social democracy’ (socialism within a neoliberal framework) has become exhausted because the central banks that sustain it have hoovered up the world’s capital in order to maintain their power through this false dichotomy. The resulting strain felt by the average human has pushed many of us (particularly in the younger generations) towards more radical ideas about how to replace the current order with something more desirable.

The spectres of the past (particularly those that led to Word War II) have appeared in the voices of the Millenial generation in the forms of both Neo-Marxism, commonly referred to as ‘social justice’ (which is based on the plight of perceived ‘oppressed minorities’ in racial, sexual and economic categories) and what is known as the ‘Alt Right’, which is a combination of various nationalist and traditionalist ideologues acting as an effective opposition to the Modern Left. There also exists a more Centrist aspect, consisting of ‘libertarians’ and ‘sceptics’ who claim to oppose both movements as extreme and primarily advocate individual liberty, and may also favour civic rather than racial nationalism. These divisions reflect deep fissures within our civilization and are a sign of its fall, which I believe to have occurred between the 1960s and the 1990s. Now, new ideologies are competing for dominance, and there are various factions involved on all sides that I will not discuss in detail here. For now, we shall focus on the ‘Alt-Right’ in particular, its relationship to racial nationalism and how this is connected to, but also distinct from Folkish Tribalism.

First of all, one thing that unites the two movements is the resurgence of the ‘folk soul’ of the White race, which has occurred as a result of multiculturalism and the realization among certain Whites that their civilization, and in fact, their very existence as a subspecies, is under threat. The fact that we appear to be the only race of people that should feel ashamed of our heritage for the abuses of imperialism and colonialism has awakened many to the hypocrisy that all races have engaged in such behaviour, yet the others are seen as victims of White oppression in the eyes of the Modern Left. This even extends to the general liberal consciousness, which maintains that all races are equal and so to make distinctions between them is absurd and leads to racism.

A feeling of not being able to express ourselves as a distinct group without either having to apologize for past grievances or denying our own heritage has permeated the consciousness of the White man in particular, and is taken either as an inevitable or even desirable situation, or one that needs to be challenged and changed. Thus, this impulse expresses itself in the various socio-political ideologies that compose the Alt-Right and others that signify the resurgence of folk consciousness. The rise of the internet in particular has led to the awareness of these issues and made it easier to consume and create content relating to these topics, and to engage in contact with others who have reached the same conclusions. For many of us, this is an exciting time to be alive, as we are fuelled by feelings of destiny and purpose that have come to fill the void left by our decadent and worthless consumer society.

However, in many ways this is where the similarities end, and we can now critically examine the relationship between these movements, and how we can not only work together for the sake of our people’s future, but also to avoid the drastic mistakes of the past that led us to the mess that is the post-World War II West. The main distinction between the Alt-Right and Folkish Tribalism is that the former is political in nature, while the latter is not. The Alt-Right relies on the dissemination of information relating to socio-political issues and raising awareness of topics such as biological differences between races and the incompatibility of other cultures with our own, particularly those of the Middle East and Africa.

This is achieved through spreading ‘memes’ used to highlight or provide humorous commentary on a particular issue, or through various alternative news outlets in the form of podcasts, blogs and YouTube channels. Folkish Tribalism, on the other hand, is primarily spiritual in nature, and is more concerned with the revival of our native traditions and providing the tools necessary to build a future for our folk through musical, literary and environmentalist expressions. This is twain with paganism and the reverence for our ancestors in the form of the gods and heroes of our native lore, as well as the spirits of Nature and a reverence for Mother Earth. Though both movements spring from the same source of discontentment with post-Modern society and an urge to reconnect with our folk-soul, the means of achieving this are quite different and their focus is oriented in different directions.

On one hand, the Alt-Right focuses on biological and cultural differences between races, and acts as a reactionary force against the forces of globalism and multiculturalism. On the other, Folkish Tribalism is geared towards asserting our people’s existence in its own right, and is less concerned with what people of other races do as long as it does not interfere with our own well-being. In this way, both forces act as pillars of our emerging civilization, one defending our people against false accusations and abuse directed towards us for perceived transgressions, while the other provides a focus for how to build and sustain a society based on tradition and natural law. However, one thing which must be kept in mind is that the relationship between the two must be one of varying levels of importance, with maintaining our folk in a cultural and spiritual sense being the priority and the political and social dimensions remaining secondary.

The danger that now presents itself in the wake of the ascendancy of the Alt-Right is that the political and material aspects will take priority, and subsequently drive both movements into the ground and destroy our race’s chance of survival. This is precisely what happened during World War II, particularly in Germany and to a lesser extent in Italy. The völkisch movement that included the appearance of Wotanism as a modern religion and the revival of Teutonic culture was eclipsed by the rise of the Third Reich, which placed its own importance above that of the German folk once the National Socialists gained power and subsequently interned various ‘occultists’ in concentration camps. In doing this, it doomed itself by removing the spiritual core of what had propelled National Socialism into power in the first place.

It is this point in particular which I wish to emphasize; which is that it is not the political or even racial expressions that are the most important in our struggle, but the spiritual foundation on which such movements are built. It is here that I also wish to make a distinction between the two ideologies of White Nationalism and Folkish Tribalism. Since the Alt-Right is a development from the earlier subculture of White Nationalism, it is essential that we disconnect the two concepts. I want to emphasize that attaching a political ideology to the Alt-Right is counterproductive, as the concept of White Nationalism is neither desirable nor possible. The concept is flawed in two ways, one of which is the idea of returning the current White nations to their previously homogeneous states. The problem with this idea is that it proposes to work within the framework of the already existing society in order to advance the interests of our folk, which would imply mimicking the state as it exists today.

The matrix that binds together the nations of our world through the mechanisms of the ‘deep state’, which is collusion between the banks, the media and the state to maintain the current trajectory, is designed to facilitate entropy and the destruction of our culture by removing that aspect which is central to maintaining a healthy, functioning society; which is the spiritual essence of our folk and the guiding hand of tradition. In this way, any attempt to design a society that is in any way similar to the present one will end in disaster, as it is the presence of an external authority based on mere ideals that causes decay.

The other issue is the question of race, and how this should be reflected in one’s conduct towards not only members of one’s own race, but also towards others. Essentially, the principal problem with a White Nationalist view of race is that it is based strictly in biological terms, where the mere membership of the White race is enough to guarantee one’s interests as far as establishing an ‘ethno-state’ is concerned. Let me be clear in saying that I have no interest in maintaining the White race as it exists today, most of whom are deluded and sheepish creatures who may not even be aware of the importance of blood and soil in the divine order of the universe. I would rather be involved in the creation of a new, invigorated Aryan race, which is able to sustain itself both on a spiritual and material level.

This takes us to the distinction that must be made between the concepts of ‘race’ and ‘folk’, which is that one is material and biological and the other is spiritual. This is not to say that race is not important in building a new society, as it would only be possible to build a tribe with other members of one’s own race (or else, such a project would devolve into a group based merely on ideology rather than blood kinship, which is essentially what globalism strives to implement worldwide). However, there must also be a shared concept of what is important and that the divine order is more important than both the individual and the collective, thus excluding members of one’s own race that think otherwise. Such connections based on intuition and shared belief can transcend nationality and ethnicity, and there should be a willingness to let go of some of our more particular regional identities in order to maintain the folk as a whole.

Then there is also the issue of the ‘folk’ and ‘tribe’, which is that all members of one’s tribe are part of the folk, but that all of the folk cannot be part of one’s tribe. The tribe is merely the people that you know personally and are a part of one’s daily life, being those who are worked with directly. The folk may consist of people in another land that you do not know, but who are with us in spirit and the recognition of a shared goal. Another issue with White Nationalism in this regard is the focus on identity politics, which begins from the collective and ends with the individual. In this sense, since the primary focus is on the preservation of the White race, this acts as the central focus and everything else comes after. This is a backwards way of going about restoring our people’s dignity, as the first point of reference is the individual. The individual must assess his or her personal nature, their skills and purpose within the tribe and work to becoming a fully functioning component that is indispensable to the tribe, unlike the interchangeable ‘individual’ of Modern society, whose worth is measured quantitatively and is replaceable.

From there, the next point of departure is to the individual’s own family, then to the tribe and the folk. As each collective grouping becomes more abstract and removed from the individual, the more importance is placed on the spirit of the folk as a whole and only then we can speak of ‘nations’ and ‘races’. The future Aryan race must reach a point between the spiritual and biological aspects based on a shared genetic lineage, but also on shared ideals and values. A society must have both of these in order to survive and thrive, as an example of one that had the former but lacked the latter would be the nations of Western Europe, while the opposite would apply to somewhere like the United States.

Both of these societies within Western civilization as a whole have succumbed to the same problems of multiculturalism and consumerism, which arise from the loss of tradition and the recognition of the folk as an organic entity. The idea of building a society from the ground up and the urge to form tribes to preserve our ancient customs is what drives Folkish Tribalism, not the desire to return to some glorious past where you could be assured that your nation consisted of others like you in a genetic or cultural way. This is not to say that the role played by the Alt-Right is not important, in fact it is what represents the things we advocate within the political realm and can introduce those curious about their own heritage to other sources of information regarding how to go about reclaiming it.

Its main advantage lies in its sense of humour, as opposed to the dour and overly sensitive Left, which is unable to laugh at itself and is in a weaker position as a result. However, when one takes these ideas too seriously, it can lead to delusions about the rise of the ‘Fourth Reich’ and even revelling in all of the atrocities that would entail. In this sense, building a future for our children and exiting multicultural society should take priority over the political arena, which consists of posturing and all of the most base characteristics of man’s animal nature. It is also because one cannot simply shy away from politics that I choose to address these issues, as this would imply a denial of what needs to be done in order to reach those who enter the fight from the political end first before moving on towards more practical and worthwhile pursuits.

Despite the bickering and disagreement between individuals online, I am still confident that we are winning the culture war and have a solid basis from which to direct our future endeavours. Such base behaviour is to be expected among those who feel drawn towards the call of their blood but still cling to petty political ideology and racial identity as the core of their personal opinions. There is a much more significant number of us who are finding that we all have particular talents that we are capable of utilizing to advance our people’s interests. This may even take the form of completely apolitical activity, such as promoting awareness about our history, folk customs and musical traditions which are specific to each geographical region of our lands, but which speak to all of us on a fundamental level.

The most important thing to remember is that the political aspect comes last, and that it is essential to have an anchoring in one’s own personal purpose before focusing on the collective effort. This is certainly important, but only if we have energy to spare after our personal relationships and tribal and familial bonds are secured. It is what we do rather than what we think that unites us in camaraderie, and there will indeed be many who may share the same opinions as us, but will not have the will or the courage to go beyond that. Such people are as irrelevant to our cause as those who will perish along with our sick, rotten society because they still cling to ideals deriving from the 18th or 19th Centuries (liberalism and Marxism respectively). The future looks bright, but only if we know in which direction to go and the most effective way to get there.

Hail the Folk!

Wulf Willelmson

Satan

Having had a good look at Christianity and it’s various positive and negative forms, and also the various pagan myths of Teutonic lore, we will now shift our focus toward a particular feature of mythology that is a recurring theme throughout the history of religion. The being known as ‘Satan’ in Judeo-Christian mythology and as ‘Shaitan‘ in Islam, means ‘adversary’ and features as an antagonist either to God or mankind in different mythologies throughout the world. He is known in one sense as the embodiment of all evil, but also as a tragic or even sympathetic figure who rebelled against God and was cast out of Heaven.

The lore surrounding this dark figure is a mixture of pagan and Christian myths, and his association with the Judeo-Christian ‘God’ is either as the prosecutor of Job, as in the Old Testament, or as tempter of Jesus within the New Testament. However, his appearance as a horned man with goat legs and a trident is a mixture of pagan imagery, in particular the Greek forest god Pan and his Celtic cognate, Cernunnos, as well as the Greek sea god, Poseidon. To mainstream Christians, Muslims and Jews, he is seen as the one who leads you astray from the path of God and towards damnation, but he is perceived as a liberator and a figure of freedom in some pagan traditions; and sometimes is even seen as a god to be feared, rather than the more benevolent Creator deity.

Though ‘Satan’ is the name most commonly known in the West today, he is also known by the titles of ‘the Devil’ (whose name relates to words ‘devious’, ‘deviant’ and ‘devour’), Beelzebub (‘lord of the flies’, thought to derive from the Canaanite deity Ba’al) or even ‘prince of darkness’. He is also associated with Lucifer, although this is a slightly different figure that we will look at in more detail later on. In other cultures, Satan is known in different forms, such as Ahriman in Zoroastrianism, who is seen as the enemy of Ahura Mazda (‘God’) and deceiver of mankind. In Buddhism, he appears as the arch-demon Mara, who represents illusion and is the lord of death.

Within Teutonic mythology, the best fit for a Satanic figure would be Loki; who also represents illusion and deception and is the nemesis of Heimdall, guardian of the Bifrost Bridge to Asgard (the home of the Aesir and a place representing enlightenment). However, in other cultures he was seen as a deity to be worshipped, such as among the natives of Virginia, who called this being Oke, and some even performed human sacrifices of teenage boys to him. In Ancient Egypt, he was known as Seth or Set, and despite being the brother and slayer of the Sun god Osiris, he still had followers among the Ancient Egyptian kings, though his name was later blotted out in religious dedications. Even within the Old Testament, there are references to dual goat sacrifices, one to Yahweh and one to Azazel, lord of the desert, who is very similar to Set in his attributes.

Today, he is often seen as representing a very real force of evil that compels individuals to commit atrocities against others. The so-called ‘Church of Satan’ and its brand of Satanism are simply a pompous form of atheism that promotes mockery of Catholic Mass and very base individualism based off of capitalist ‘philosophy’. However, much more serious stories involving human sacrifice and child abuse have appeared in mass consciousness over the past few decades. This practice of Satanism was once associated with people usually characterized as mentally deranged heavy metal fans, particularly in the United States during the 1980s.

However, this extreme expression of teenage rebellion is not nearly as prevalent nor as disturbing as tales of ritualistic sacrifices of children by plutocratic elites, many of whom are said to be or have connections to world leaders. Due to the nature of such clandestine activities, such practices are difficult to prove. For instance, it is possible that such stories are made up in order to disseminate fear and paranoia and have no basis in truth. Such accusations are similar to those made against witches by the Catholic Church during the Burning Times. However, it would also stand to reason that if these things were happen among the wealthiest members of society, then they would have sufficient resources to cover it up and protect themselves from the wrath of the public. Either way, the idea of offering humans as a sacrifice to an infernal being are nothing new, and it is naïve to assume that such beliefs and practices are not still adhered to within the darkest corners of Man’s heart.

Thus, the nature of ‘Satan’ is multifaceted and not so easy to discern in terms of a singular being. He is a different sort of character depending on the context and how his role relates to other beings portrayed as ‘God’. For example, in the Book of Genesis, Satan is usually associated with the Apple of Eve, which was eaten by the first woman from the Tree of Knowledge. Though not explicitly mentioned as the name of the serpent who tempted Eve to eat the apple, it has been inferred from the theme of temptation to disobey that this figure represents Satan in this context. However, this story could be interpreted in different ways. On one hand, the Judeo-Christian interpretation is that Eve and her mate, Adam (the first man, whose name comes from Atum in Egyptian mythology) were damned by God and cast out of the Garden of Eden (‘paradise’) for their acts of disobedience; and so began the Fall of Man from spiritual grace.

On the other hand, a Gnostic or Luciferian perspective is to see the serpent as the spirit of curiosity, which encouraged Eve to disobey the tyrannical false god ‘Yahweh‘ and reach towards enlightenment. Both versions reflect either a Left-Hand Path or Right-Hand Path interpretation of the story, for which the meaning differs depending on one’s own values. For one on the Right-Hand Path, Satan more often is seen as a dangerous enemy, and one who tries to distract you from achieving your goals through temptation and deception. However, within the Left-Hand Path, any obstruction to liberty is seen as a hindrance and Satan can be a valuable ally in overcoming the bondage of psychological conditioning during one’s lifetime. It is at this point that it is worth distinguishing the figure of ‘Satan’ from that of ‘Lucifer’, who are often conflated but who generally represent two distinct but related beings. Satan is a figure who was originally seen as ‘the accuser’ and acted as God’s dispenser of justice on Earth in Judaic mythology. However, within Christianity he is seen as the ruler of Hell (based on both the Greek and Teutonic underworlds) and as a fallen angel and lord of demons.

lucifer

Lucifer is an angel or demigod known as Phosphoros in Greek and whose name means ‘morning star’, which is the planet Venus. He is a metaphor for the ‘light-bringer’ or seeker of enlightenment, and is associated with both Loki and Prometheus; who is said to have brought the divine gift of fire to Man (‘Loki’ means ‘lightning’ in both a metaphorical and literal sense). Within Judeo-Christian mythology (though not actually in the Bible) Lucifer is portrayed as the angel who led a rebellion against God when asked to bow before Adam, and who was cast down into Hell following his defeat and becoming Satan. In this way, he is similar to the Yazidi deity Melek Taus, though their Creator is said to have praised the archangel for his refusal to bow before any creature lower than he, for this is how he was created. In these terms, Lucifer is the one who chooses to rebel, and Satan is who he becomes in doing so.

This process may also, however, work in reverse. Wotanist mystic, Kalki Weisthor, has suggested that both the figures of Satan and Lucifer can be incorporated into Wotanism by adding Wotan as a third component. The idea is that one begins their journey on the Left-Hand Path by acting as Satan, and so undoing unhelpful social conditioning and false beliefs by refusing to follow what you have perceived to be the rules. The next step is to become Lucifer, which involves pursuing enlightenment and acting as a free agent, having done away with what restricted you before. The last step is to embody Wotan, after mastering the skills of magic and using one’s liberated position to come back into society as a teacher and as a leader.

I personally find this a very helpful concept, though it presumably does not work as well for those on the Right-Hand Path, who will want to stick to their principles and resist the urge to rebel, since it is not in their nature to do so. Satan is not so much to be feared but respected, and he is a figure that will remain as long as human consciousness can conceive of a negative force, pulling us either towards damnation or enlightenment. It is also worth keeping in mind that Satan can mean many different things to many different people, and that misunderstandings about his character have led to persecution and ostracism which arise from ignorance. As a friend or enemy, he is with us always, as a teacher, tempter or that which we despise but know we must embrace as a part of life.

Hail Satan!

Wulf Willelmson

Litha: The Midsummer High Festival

It is the high noon of the year, and as the flowers bloom and the day’s length has reached its peak, it is time to celebrate the glory of Summer and the promise of a fruitful harvest. The Summer Solstice was the second most important to the Ancient Teutons after Yule and continues to be celebrated today, particularly in Sweden. It is intended to be a time of hope and promise that life will carry on, even after the death of Winter at the other half of the year, returning again the following year. It reminds us that, though the generative forces do not always prevail, they consistently return when they are ready and overcome darkness each time. Fresh fruits such as strawberries become available, and the amount of food only increases as other plants begin to produce berries and vegetables ripen and mature. Though the days are long and the work is hard, the knowledge that we still have the rest of the Summer ahead of us can push us to take advantage of each day and enjoy the height of activity.

Litha is the Anglo-Saxon name for Midsummer, and was dedicated to the god Tyr (although some prefer to honour Balder), who rules the sky and serves as an example of bravery to warriors. The lofty virtues of the heavens embolden a sense of justice and righteousness that accompanies clear, sober thought and focus on the task at hand. The only myth featuring Tyr as the most important figure is the Binding of Fenrir, where it is foretold that the wolf shall consume Wotan at Ragnarök (“doom of the gods”). The gods kept Fenrir in Asgard, and Tyr was the one who fed him and whom Fenrir trusted. However, Fenrir became larger and larger, and the gods unsuccessfully tried to bind him by asking if he could break the chains they laid upon him. They then decided to gain help from the dwarves, by collecting the roots of a mountain, the spittle of a bird, the beard of a woman and so on (probably a riddle) and using them to create a light and incredibly strong cord. When Fenrir saw something so innocuous being laid upon him, he suspected enchantment, and refused to be bound unless one of the Aesir would put their hand in his mouth. Only Tyr was brave enough to do so, and Fenrir agreed because he trusted him. After he was bound, Fenrir found that he could not break free, and so Tyr lost his hand.

tyr_fenrir

In this aspect, Tyr is similar to the Gaelic god, Nuada, who also lost his hand. Because of this, he also lost the right to rule the Tuatha de Danaan (Irish equivalent of the Aesir) as he no longer upheld the demand for physical perfection placed upon ancient kings. It is also known that once, Tyr, rather than Wotan, was the head of the Teutonic pantheon and that he was replaced at some point in prehistory. The god was known as Tiw to the Anglo-Saxons and as Tyz to the Goths, who would offer him the intestines of their enemies hung on a tree as a sacrifice. His association with Midsummer is due to the fact that he is the lord of the open sky, as opposed to Thor who governs rain and the clouds that cover the sky. Since we have sunnier days and less rainfall (at least theoretically), we can appreciate the appearance of the heavens in our lives, as they open up into the depths of Space.

Tyr was also associated with law and order, and was a patron of judges. His dual nature of both warlord and arbiter of justice reminds us that we must make sure that we do things based on the understanding that they are right and have a logical outcome. Though giving us the clarity to dream of the future, we cannot be distracted by the illusion of our own ideas for how to fix the world’s problems. It is more important to first, focus on ourselves and our own struggles before reaching out into the world. A mindset more based on positive results than the morally ideal. Though celebrated all throughout the world, the Summer Solstice is not as big of a celebration in Britain as in other parts of Europe. It is still important to some local areas (such as Peebles in the Scottish Borders) and is sometimes referred to as ‘gala day’, where folk dress up and have competitions, which are a Modern version of the ancient festival.

There are also tasteless and tacky interpretations of the pre-Christian Midsummer festival (as today at Stonehenge), but it still survives within the folk memory and would not be difficult to revive. This year, Midsummer fell on the 21st June, though preparations would have begun the previous day as the folk performed a ceremony at sunset and waited for the sunrise. Unfortunately, Modern corporations do not regard celebrations that are not highly commercialized, and getting folk together on a weekday (this year it was on a Wednesday) can be difficult. Though such institutions attempt to crush our spirit and take our heritage from us, we can still honour the gods in our own ways at this time of year. More than anything, Midsummer is the peak of the year energetically, and can make us feel like we can do anything. Spending a lot of time outdoors and embarking on new projects can help us use the fire energy that drives this part of the year and achieve what we want because we know we can do it.

Hail Tyr!

Wulf Willelmson

Paganism or Christianity? Which is the Way for the West?

This issue in particular has come to my attention among those who wish to revive our native folk spirit and once again see our civilization flourish. There are those who feel that it is most important to acknowledge our Christian heritage as a source of strength, and that this is the only way to rally our people to defend our lands. Others see Christianity as having caused the problems of multiculturalism and environmental devastation in the first place, and that only by returning to our pagan past can we see a true revival among our folk. This issue is not as clear-cut as it sounds, and it is quite frustrating to see Europeans bickering amongst each other over matters of religion while the enemies are at the gates. I wish to give a broader analysis of the situation, and will attempt to explain why it is not an issue of which religion is the ‘true’ one, but rather which one is appropriate for the present situation.

First of all, I will address some of the concerns of pagans who have an issue with Judeo-Christianity and see it as the source of our woes and wish to abandon its tenets in favour of the ways of our ancestors. As this is the camp which I fall into as a Wotanist first and foremost, I can sympathize with such concerns. The abuses by the Church against our folk for the sake of profit by promoting high-minded ideals while indulging in the very things that they preach against (such as adultery, pleasurable sex and attachment to material possessions) has sickened many people to their stomachs, severing their trust in organized religion and even the idea of ‘God’ itself. I too held this view of Christianity for many years even before becoming a pagan and it is because of this hypocrisy that paganism has seen a revival in recent decades. Christianity has become a part of all of our institutions, even though in Britain (and especially in Scotland) it has largely taken a vestigial role. Though this may be the case, it still looms large as part of our cultural fabric, and it is difficult to escape its presence.

However, as I have explained before, ‘Judeo-Christianity’ is a specific form of Christianity, it is not a particular sect or offshoot, but rather a method of employing religion as a way of practising capitalism. It involves the deception of believers into giving their money to the Church, not because they provide an actual service in the form of offering tips on achieving connection with God through the self, but in order to bolster its authority and capital in order to maintain its control over the parishes. Judeo-Christianity was promulgated by Paul the Pharisee as a way of merging the Judaic religious hierarchy with the teachings of Christ that were intended for gentiles. This religious structure was adopted by the Roman emperor, Constantine, who used it to secure his hold on the Roman Empire, by emphasizing the monotheism of Christianity in order to legitimize his own rule as ‘God’s regent’ on Earth. This tactic was later employed by Medieval kings as a way to consolidate their power.

One can be a Christian without being either complicit in or fooled by this tactic. If one knows how to interpret the teachings of Christ correctly and not to take them literally, then you have already raised yourself above the level of what the Church expects its followers to be, which is sheep. This path is known as ‘Kristianism’, and involves discovering esoteric knowledge through personal study of the Bible. There are also simply’ Cultural Christians’, who adopt Christianity as merely a cultural garb and to whom the corruption of the Church is known, but who also know their local clergy well enough that they can trust them and for whom engagement in Christianity fills both social and spiritual needs. This is particularly relevant to those following Catholicism, which has incorporated Pre-Christian practises in order to convert pagans in the past. The result is now that it is essentially a syncretic religion that has more relevance today than any attempt to revive the original paganism, as this is the form in which those traditions have survived.

As to the concerns of Christians with regards to the resurgence of paganism, I must say that many of their fears about this are misplaced. There are some who see such a phenomenon as ‘the devil’s lure’ and conflate the return of paganism with the proliferation of Cultural Marxism and other Modern ills. For this reason, paganism is seen as a threat rather than an ally, and the Christian heritage of the West is emphasized, particularly the Renaissance. I would disagree with some pagans that the Renaissance was more pagan than Christian, it seems to have been a mixture of both. For this reason, I do find it rather annoying that some Christians see paganism on the same level as Islam, and are not willing to work with pagans because their religious beliefs prohibit this.

This may prove to be an especially dangerous move on the part of the Christians, as the fact that Judeo-Christianity and Sunni Islam fall under the Abrahamic umbrella may be used by the powers that be as a way to turn both forces against us pagans, reviving the Burning Times and securing the control of the Church and other various Abrahamic institutions. While I do not think this is likely, it would be the result of a reluctance for Christians to cooperate with pagans, a scenario which is also not helped by the attitude of some pagans, who also refuse to work with Christians because they cannot see any merit in Christian teachings as they conflate this with Judeo-Christianity. Simply saying to a Christian “all of the good parts of your religion are stolen from paganism” is not going to win you any friends, and this will only result in confirming their perception of us pagans as brainless barbarians who are unable to reconcile the cultural contributions of Christianity with their own heritage. Christians would also do well to remember that their religion is indeed in decline, and that it would be wise to ensure their survival through working with emerging faiths, as opposed to sealing their fate to the history books by lashing out in the same way as Islam.

And now I wish to move onto my final point, which is that different types of religion are appropriate for different periods in history. To illustrate this, I will reference a symbol which can be appreciated by both pagans and Christians alike, the Trinity. The Trinity can be expressed in a variety of artistic forms, from the triskele (triple spiral) of Celtic paganism, the valknut (triple triangles) of the Teutons, or the triquetra of Celtic Christianity. The Trinity is taken in a theological sense to signify the Son, Father and Holy Spirit within Christianity (as aspects of God) or as three gods or three goddesses within paganism (such as Wotan, Thor and Tyr in Teutonic paganism, or as Morrigan, Badbh and Macha in Ancient Ireland). In a metaphorical sense it has many meanings, but one of the main principles of the Trinity within Aryan philosophy is that of representing arising, being and passing away; in other words, birth, life and death. This is taken to reflect the cycles of life and applies to all forces within Nature, such as creation, sustenance and destruction. They are also reflected in the gunas or ‘energies’ in Hinduism, which are rajas (generation, passion, building), sattva (goodness, stability, peace) and tamas (darkness, ignorance, degeneracy).

triskelion

Triskele

valknut

Valknut

triquetra

Triquetra

And so, how does this all relate to which religion will enable our people to find their inner strength? Well, in one sense, each person is suited to a particular path; whichever one calls each individual should be their own guiding light, and this is for no one else to interfere with. However, it is clear that civilizations go through these same cycles found in Nature, and so one type of religion will be more appropriate for each stage in an epoch. These three types of religion have mainly to do with interpretations, which take the form of either paganism, mysticism or fundamentalism. Essentially , the difference in attitude between these three belief systems is that, for pagans, their general philosophy is “I must take care of myself and my kin”, for mystics, it is “I must take care of others before myself” and for religious fundamentalists and materialists, it is “others must take care of me before themselves”. However, I find it necessary to explore the differences between these approaches in more detail and compare their varying attitudes and attributes.

First of all, ‘paganism’, in a true sense, refers to a religion or culture that is embodied by rajas; for which the main focus will be fertility and procreation, art and literature, mutual exchange, war and conquest, animal sacrifice, fortune-telling, magic and folklore. Paganism is often polytheistic, emphasizing the importance of multiple deities (also known as ‘archangels’ in Abrahamic mythology) and their interaction with each other and with each individual human. The gods represent seven archetypes (and are further subdivided into different characters in mythology) and they act as role models for an individual to both relate to and embody, and can be called upon for various desires, if the favour is returned in the form of an offering or sacrifice. Paganism tends to be a communitarian religion, and the relationship with one’s ancestors is seen as one of the most important facets of one’s life. Paganism embodies all that is practical, creative and sensual. The pagan religions consist of what are considered ‘native religions’, which are folkish belief systems specific to each culture and people. Their membership is therefore restricted to each ethnicity from which these religions emerge, since power is gained from one’s ancestors which one does not share with the rest of humanity.

In contrast to this are the mystical religions, which include Kristianism, Buddhism, Sufi Islam, Zoroastrianism, Sikhism and the various mystery religions of history. In Hinduism, this takes the form of devotion to Krishna (another name for Christ) and is associated with the mode of sattva; and so adherents to mysticism value modesty, chastity, humility, charity, making plant offerings and practising meditation and fasting as a means of attaining peace. The focus of mysticism is for each individual to follow their own path to enlightenment, and so this applies to all of humanity and is therefore universalist. Mysticism tends to be either panentheistic (“God exists in all things”) or monistic (“all is one”).

Mystical teachings encourage connection between oneself and the universe, and so this involves seeing all other plants, animals and humans as part of one self, which exists as a singular entity in union with God (or ‘creative force’). This path is personal and is usually pursued on an individual basis, and so it involves the study of Gnosticism and esoterica. Groups are formed by those who share such beliefs, but the main emphasis is on a deep, personal connection with one’s surroundings in order to attain peace, which is why monasticism and Hermeticism (a ‘hermit’ is somebody who follows the ‘Hermetic’ or ‘wisdom’ teachings) is so popular among such people. Those who follow the mystic teachings exemplify grace, unity and purity.

The third type of belief system in this context is religious fundamentalism. Such religions consist of what are known as ‘Orthodox’ interpretations of scripture, and include Judeo-Christianity, mainstream Sunni and Shi’a Islam, Orthodox Judaism and various death cults that have existed throughout history; including the thugee of India, who drugged and captured travellers and sacrificed them in the name of the goddess Kali. Religious fundamentalism requires a literal interpretation of mythology, and so being in the mode of tamas, encourages deception, coercion, enslavement, humiliation, violence, bigotry, hatred, perversion, human sacrifice and demonolatry (‘demon worship’). It is worth clarifying that ‘war’ in a pagan sense is quite apart from ‘violence’ within fundamentalism.

While warfare is seen by pagans as a necessary act as a means of gaining honour in battle with other combatants, religious fundamentalists will typically resort to attacking the weakest targets, such as women and children, and by employing trickery to gain sympathy while they commit crimes against others. Religious fundamentalists tend to be either monotheistic (“one god is the only true God”) or atheistic (“there is no God”) and will appear in the form of any religion (including paganism), as their intent is to subvert religious doctrine to suit their own needs. Though they desire to attract more adherents, religious fundamentalists will typically shun anyone who does not follow their specific dogma and are usually hostile to those outside their own faith, particularly pagans. Fundamentalist leaders demand conformity and obedience from their followers.

Though usually associated more with politics, it may also be said that Marxism is a type of religious fundamentalism; the only difference being that, instead of committing atrocities in the name of ‘God’, they do so in the name of ‘humanity’. Their human sacrifices are those who stand in the way of their pursuit of ‘progress’. In essence, any interpretation that takes some statement literally (such as ‘all humans are equal’ or ‘God will punish those who disobey’) comes from a place of ignorance and can be seen as contributing to the destructive forces of the universe.

While some (usually mystics or fundamentalists) tend to see such interactions in the form of ‘good versus evil’, as a pagan I do not believe in such concepts. Rather, each of these forces form a necessary part of struggle in life, and must be relegated accordingly to each situation in which they are appropriate. Unfortunately, for those who wish for there to be no negative interpretations of religion, this in itself is a form of ignorance, as such practices will always exist among humans, and it is up for each individual to choose the path for which they are best suited. If there were none who embodied the destructive and chaotic aspects of reality, how could we compare their behaviour in contrast to nobility or goodness? It is more a matter of management than eradication, as the belief that we can erase evil from our world is as foolish as it is undesirable.

Which brings me to my conclusion with regards to which religion will meet the needs of the time in which we find ourselves. As I said before, each type of religion will be for each person to choose, and so no one can be blamed for feeling the call to a path that is not the one in vogue at a particular time. However, as for the collective, it is clear that one approach will suit each time period to reflect the state of our civilization. It is apparent that we have been living in an age of decay, and the tamas energy has been reflected the Death of the West. The proliferation of Marxism alongside Christian and Islamic fundamentalism have been the signs that materialism has dominated and accompanied the destruction of the environment, our societies and ourselves. However, it appears that we are moving into a new age, where the energy of rajas will likely become dominant, and that this can be shown by the resurgence of native faiths across the world.

My feelings are that this is a part of the struggles that we are facing today, our folk and our civilization is being reborn. However, it is a painful process, but one which cannot be held back by the hangovers of the previous age. We have experienced this before; after the fall of the Roman Empire, Europe experienced the gradual conversion to Christianity. However, before the Late Middle Ages, most of Europe was still pagan, even if Christian in name, and the nations that were born in this period (France, Spain, Italy, Germany, England, Scotland, Wales etc.) are those which exist today. By the Late Medieval and Renaissance period, Western civilization was at its peak, and Hermeticism was proliferated throughout Europe by means of widespread literacy. The Catholic and Orthodox Churches had also secured their hold on our lands, but for most this was an opportunity to experience unity with their fellow Christians. However, with the tumult of the Burning Times, this period gave way to the Modern period, in which liberalism and secularism became dominant, and the Western nations began to build empires in order to feed the ravenous hunger of the central banks from which the kings of Europe had borrowed money to pay for armies and secure their political power.

And so, the last century has been characterized by the fall of the European empires, the spread of Marxism and consumerism, the invasion by foreign peoples and the decline of our societies. This means that the cycle will begin anew, and this means that it is paganism, not Christianity, that will lead us into a new era. I do not say this based on my own bias, but rather because this is simply a recognition of the rhythms of the universe and what will be essential in order to face the challenge of rebuilding our civilization. Christian teachings of charity and pacifism are ill-suited to repelling invaders and meeting the basic needs of survival, something which concerns paganism much more closely.

Of course, Christians will not simply go away, even if their numbers are falling. They are still important to our sense of history and heritage, as they preserve that element which is sustainable, and they may carry a tradition that extends beyond the borders of our own folk. There will come a time when the generative force of paganism is no longer relevant, at which point Christianity (or whatever form European mysticism takes in the future) will be necessary in order to maintain what we have built. After those teachings fail to reach enough people through corruption, they will be twisted into literal interpretations for the sake of greed, and so civilization will once again fall and the cycle begins anew. We are at the beginning of an exciting new dawn, as we not only have the traditions of our ancestors which have survived the ravages of time, but also the shared knowledge and technology that characterizes the world in which we live. Strength and honour shall be the order of the day!

Hail Wotan!

Wulf Willelmson