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 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 fund both of these ideologies are siphoning off the wealth of the West and leaving more and more people destitute. 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 ‘civic nationalists’ who claim to oppose both movements as extreme and primarily advocate individual liberty, though they refuse to address fundamental truths about the differences between races so as not to seem ‘racist’. 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 White 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 Aryan 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 only non-Whites 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 White men in particular, which has awakened a desire for the prevailing zeitgeist 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 socio-political in nature, while the latter is not. The Alt-Right relies on the dissemination of information relating to social and 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 (though online censorship is taking its toll). 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, although it may also be expressed through a traditionalist interpretation of Christianity. 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 the 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 relative greater and lesser importance, with maintaining our folk in a cultural and spiritual sense being the priority with 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, thus destroying our race’s chance of survival. This is precisely what happened during World War II, particularly in Germany. The völkisch movement that heralded the rise of Wotanism as a new expression of Aryan heritage 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, who 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 acts as a political vehicle for spreading the concept of White Nationalism, I wish to emphasize that such an idea 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 is proposes to work within the framework of the already existing society in order to advance the interests of our folk, which would imply gaining control of the very state as it exists today that works towards its demise. 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.

 

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 the former is material and biological and the latter 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 our more particular regional identities in order to maintain the folk as a whole.

 

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 become 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 then we can speak of ‘nations’ and ‘races’. The future Aryan race will be at 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 diseases 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 which 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 basest characteristics of man’s animal nature. It is also the fact that 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 endeavours.

 

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 are 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 achievements 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 and 19th Centuries (Liberalism and Marxism respectively). The future looks bright, but only if we know in which direction to go and in the most effective way possible.

 

Hail the folk!

 

Wulf Willelmson

“Wilderland”

I feel most happy in the shade
of trees in fall as colours fade
.
In sunlit forests of birch and oak,
or in dark pinewoods of German folk.

On heather moor or rocky hill,
when sky is grey and wind is still.
I do not mind the rain sometimes,

except when winds blow hard and chill.

Mist and fog are always there
at harvest time, it’s never rare.

Sun and snow go hand in hand
on winter days in wilderland.

Blood and soil are bound for long
when we remember rhyme and song.
Our Mother Earth we shan’t forget,
so we can still embrace her yet.

Wulf Willelmson

‘Deep Ecology’ and Our Place in Nature

I have to admit that there is something very appealing about the worlds shown in fantasy literature, films and video games. One feature that seems to encompass all of these portrayals is the prevalence of wildlife and wildwood, which are also populated by magical beings such as elves, goblins and trolls. The forests and open landscapes are what many heroes have to pass through on their quests, as the human settlements are either small villages or castles, as opposed to large cities that have very little biodiversity in and around them. The reason for this is fairly obvious, it reflects our continuous longing for a time before, when we had not learned how to exploit the land and its creatures, and we lived alongside rather than apart form Nature.

Our native mythology is the source of this imagery in modern fantasy, as our ancestral memories will evoke the desire to once again see what our land was like before the extermination of the wolf and the boar, but also other paranormal creatures such as BBCs (British Big Cats, large panther-like felines seen throughout the British countryside and are part of our native lore). Not only that, but the forests and caves are also places where a hero must journey to seek some sort of person as part of their quest, or to find some special object and overcome a guardian (such as a dragon or an elfin knight). Our relationship with the land is reflected in our stories and songs, and so its’ welfare is directly linked with our spiritual health as a people and how much we value our own country. Another consistent feature of fantasy is the absence of high technology, as most technology is represented at a Medieval level, with honourable weapons, such as swords and shields and bows and arrows, being used in the place of guns and drones. The destruction is present, but it does not throw the whole system out of balance, as warfare and disaster is a part of life and will happen no matter how much ‘control’ we may think we have over Nature.

One of the major downsides of Modern bourgeois life is that it has become so dreadfully mundane and mediocre, the most that any of us can expect is for things to trundle on in the search for eternal comfort and ease without regard for what we are even meant to do with the time given to us to live on Earth. Few believe in the existence of fairies or sprites because they are not material beings, and so they cannot exist because they do not inhabit the same material plain as we do (Midgard is the ‘Middle Earth’., betwixt the heavens and the underworld and surrounded by the Otherworld). The result is that our environment becomes nothing special to us, it provides useful resources in the form of raw materials and space to build more habitations; but it isn’t seen to have any independent or intelligent agency of its own, and many are still confused as to why things exist in the forms that they do and what we are meant to do with them.

There are few reasons why our economic system that is based on continuous expansion (a concept so absurd is is frightening to think that so many in power take it seriously) would consider the loss of biological life to be less important than human demands, and also the fact that all reigning political and social ideologies place humans above the Earth and not on it. For this, we have the lasting influence of the Abrahamic religions to thank, as the commandment by ‘Yaweh’ to “be fruitful and multiply” did not stress the importance of population control and the consequences of ‘giving’ the Earth to humans. We cannot be ‘given’ the Earth as we are a part of it, and we are dependent on each other’s survival. We would not exist if Nature did not think us suitable to evolve to this level, and if we were not expected to fulfil our duties and responsibilities to maintaining balance on the planet.

The direct connection that we have with Nature is one of the reasons why ideologies that place human ideals above the laws of Nature consistently fail when put into practice, because they do not consider what is required to maintain a healthy ecosystem and that it is only within this framework that a society can survive long-term. Understanding our influence on our environment is essential to functioning in the real world and requires the humility of seeing your own needs as just as important as other life around you. This is known as ‘deep ecology’, which stresses the need to assess our impact on life around us and to reduce not only our own comfort and excessively high standards of living, but also to think about the importance of particular organisms and their purpose in the environment. Every life form belongs somewhere, even hated creatures such as wasps or spiders are essential to their own sphere of existence, which requires predation on flies and other insects to control their population. Animals such as rats or ants only become a problem and breed in excessive numbers if humans have radically altered the environment in a way that does not accommodate animals with more niche requirements, and they simply survive on the waste left by humans, which is now very excessive. Some issues are uncomfortable to discuss an many are so detached from Nature that they don’t wish to deal with things like pollution from the production of plastics or the amount of human waste that ends up in the sea because there is nowhere else to dump it that doesn’t cause disease (at least in the mean time).

Environmentalism has become sadly associated with socialist values, and many ‘Green’ parties have embraced such ideas to the point where they seem more important than actually dealing with our ecological crisis. They, unfortunately have the tendency to espouse ‘social ecology’, which (as you can probably tell from the word ‘social’) is an attempt to bring the environment in line with our perceived needs. The idea that we can maintain the same standard of living while also reducing our destructive impact on our world is another idealistic and unrealistic perspective on the environment. Reducing our reliance on fossil fuels will not reduce our excessive demand for energy, for which governments seem content to subsidize corporations to build even more roads and infrastructure for the sake of very inefficient ‘green energy’ technology (such as windfarms and hydroelectric dams). The political response is completely skewed towards meeting this demand, and the difference is only whether we should primarily rely on fossil fuels or not.

Modern values are also not consistent with Natural Law, in that they do not consider laws which are not made by man and cannot accommodate the problems that result from introducing and exterminating certain species from an ecosystem.While some foreign species can be introduced with little harm to the native flora and fauna (such as beech and maple trees and fallow deer), this is usually because they also come from a similar ecosystem, which may or may not be nearby. However, plants such as rhododendron from the Mediterranean and and animals like grey squirrels from North America have had a devastating impact on the British ecosystem, as they compete so fiercely with the native inhabitants to ensure their own survival in a foreign environment, they end up taking over and decreasing biodiversity. If humans are at least part animal (providing the possibility that we are also divine), then that also means that we are subject to Nature’s laws and the interactions between different human populations can mirror those between native and invasive species, if peoples with incompatible cultures are introduced to the wrong environment.

Such issues are uncomfortable to address in such a repressed society, where people’s personal sensitivities are held above objective truth. There is also no equality in Nature, and each being is possessed of its own capabilities which enable it to compete with other organisms. If you remove this then you are left with a monoculture, where only a few select species exist in large numbers are there is less biodiversity. Ignoring problems does not make them go away, and the consequences of our hubris are building over time. It is unfortunate that Modern society has made the masses weak and ignorant to their surroundings, as this will only mean that catastrophe will be something unexpected and impossible to deal with for those who don’t know what is coming. As with personal emotions that create a shadow if they are not accepted to be a part of oneself (which embodies all that is rejected and becomes larger if ignored), the waste from nuclear power, plastic production, cleaning chemicals, humans and their food will create a fertile environment for disease, which always spreads quicker in overpopulated areas, and the human species could see a near extinction event.

This is a result of our own collective neglect and loss of spiritual values, as we struggle to find meaning in a Hell which we have created for ourselves because we have lost our connection with Nature. I’m sorry to say that most of our problems will not be fixed by focusing on reducing our ‘carbon footprint’ to counter ‘climate change’ and the practice of recycling. At this point, the best thing one can do is to focus on reducing your own living standards (which is not the same as what we might associate with the Third World, but rather a cleaner and more autonomous lifestyle that reduces general consumption) and work with others who are doing the same. The sad fact about environmentalism is that it cannot save all of the people on the planet and also restore the balance of the environment. This is why the wishes of ‘humanitarian’ philosophies will always be at odds with Natural Law and the equilibrium that we are supposed to uphold.

Thankfully, continuing our quest of insight into the world around us will guide us through dark times, and Nature will be kinder to those who understand what she requires from us. This does not mean that learning to live in harmony with Nature will make you immune to any of the disasters and plagues that exist in the world, but an autonomous lifestyle will help to deal with such events. Survivalism and self-reliance are the most useful ideals when learning to live naturally, as this enables you to be responsible for yourself, but also more free like a wild animal. ‘Wildness’ is simply ecological maturity, it is the point at which an organism comes into its own and is instinctively able to determine its place within the world around it after growing up. The self-domestication of mankind has led to our infantalization and many of us are still too immature to deal with reality well into old age.The age of the ‘suffering god’ (Christ on the cross or Wotan on the tree) has ended and we have come into a time that requires a different outlook.

Instead of the loss of honour that has affected our species for thousands of years, we can now reclaim that lost glory as we recognise the importance of who we are and where we are from. Heritage is not only our connection to our ancestors and our folk, but also to the land that we live on. Once we can again imagine the world we inhabit as both wonderful and horrible, material and spiritual and full of both loss and joy, we can regain our power to act with dignity and respect to our Great Mother. Her lessons will be harsh and it will inevitably become a matter of survival of the fittest, in ways physical, mental and spiritual. An awareness of the causes of disease and of cures that can be found in the wild fulfils our needs for interaction and communion with Nature and also enables us to protect ourselves and our families against the forces of death and destruction. To live without a fear of death is the way of the warrior, and this code of behaviour is our best chance of survival if we wish to maintain the prosperity of our folk.

Wulf Willelmson

From Behind the Shadow Veil: The Rise of Traditionalist Witchcraft

There is a tremor rumbling through human consciousness that is only becoming more and more noticeable with each passing year. The status quo in terms of political, social and spiritual discourse is beginning to crack and ideas which have been buried for decades (sometimes even centuries) are finding their way into conversations when they wouldn’t have before. Over the years I have had an increasing interest in authentic magical and occult practices, and I do not seem to be alone. When I first began researching such things as I was moving from childhood and into adolescence, much of the discourse on topics magical and spiritual were held within the domain of the New Age movement. This can best be described essentially as a subculture and umbrella religion that has been carefully controlled and cultivated in its message so as to provide an outlet for dissatisfaction with the cold and calculated nature of our bureaucratic society, while still keeping one locked in the globalist mindset, specifically touting the mantra of “we are all one”. Nowadays, however, this is not so much the case. At the time when I began to research such topics, the internet was becoming prevalent, but still had less influence on public consciousness than mass media and what folk could find in their local library, if they bothered to look (sad to say, I never did). However, with the rise of social media and its eclipsing of television and newspapers as primary sources of information (particularly for younger generations), ideas which were previously filtered through the New Age movement, such as shamanism, magic and the use of entheogens are now shared within the context of exploring tradition, which has become particularly important to those of European descent.

One of the reasons that shamans were so fascinating to Western anthropologists was that our society had no real equivalent to such people. We had doctors, pharmacists, priests and other such professions (which are rolled into one within the shaman), but no ‘witch doctors’, who relied on spells and enchanted objects as part of their healing skills. This is because such ideas had been expunged from our society as part of the destruction of our folk heritage during the Burning Times, and so all that was left in the following 18th, 19th and 20th centuries was a secularized and distorted understanding of medicine and science. Therefore, those who went to study other cultures where this had not occurred found peoples who were ‘superstitious’, meaning that they engaged in magical thinking with regards to illness and cure. Shamans are typically animists, and so they see every living thing as possessed of a spirit, in addition to disembodied spirits which live in other dimensions and may have beneficial, detrimental or parasitic effects on humans.

Diseases are not seen to be caused by bacteria and viruses, but by vulnerable spots in one’s aura through which parasitic entities can drain your energy on the astral plane, which weakens the immune system and allows harmful microorganisms to proliferate, while your body’s attempt to fight these invaders manifests as symptoms. This is remedied not only with the use of healing herbs to strengthen the body, but also with talismans (which may also be the root of a herb) and chanting, to restore the balance of one’s energies and heal a broken aura. While such practices certainly require the power of imagination, it is not enough to simply ‘make things up’ in order to properly cure an illness. A knowledge of sacred words and tones in the human voice (something which can be aided by study of the runes) that resonate with the vibrations within a person is required in addition to a pharmacological knowledge of herbs and their effects.

The awareness of these practices among foreign peoples remained restricted mainly to academia, and were simply unavailable to most people, and various folk remedies that survived throughout the Modern era have been dismissed as ‘superstition’ and ‘auld wife’s tales’. This changed with the social upheaval that occurred in the 1960s, when disillusioned youths took to exploration of consciousness through mind-altering drugs, sexuality and spirituality. Tales of shamans in Tropical Mexico who took hallucinogenic mushrooms as part of their healing rituals and of sadhus (holy men) in India who imbibed cannabis to aid meditation became part of a cultural craze in the West, which was spurred on and accompanied by social alienation and rebellion against established authority. Experimentation with drugs and the native rituals associated with them led to an increase of interest in the occult, which had not been as strong since before the Second World War. This was reflected in emerging styles of music, as the psychedelic influenced rock music became more and more associated with the occult with references to Satanism and paganism.

Unfortunately, because the mass media still had influence over most people at the time, such practices degenerated into drug abuse and promiscuity as there was little information available on how to do such things properly. As these people were demonized by the media, their ideas were pushed further and further away from public consciousness, and the response from the United States and most other governments around the world was to ban the drugs that had become associated with the hippie movements, namely psychedelics. Cannabis had already been made illegal in the United Kingdom in the 1920s, though this was more to do with the interests of companies that produced pharmaceuticals, paper and plastic that felt threatened by the newly discovered uses for cannabis and hemp for all of these things, which would have been so cheap that there would be less need to rely on the extraction of oil and wood or on the production of synthetic pharmaceuticals.

The movement against the use of psychedelics and cannabis by the establishment meant that public support for the anti-war movement waned, as such ideas became associated with drug abuse and criminality. In response to the proliferation of heroin in the drug scene by gangs that ended up selling cannabis and psychedelics on the black market (as a result of criminalization), some hippies responded by becoming careless and overdosing people on psychedelics in an attempt to compete with the gangs pushing harder drugs. The terrible experiences that resulted from a lack of consideration for purpose, preparation and setting turned most ordinary folk away from using such substances, and so they became associated with a criminal subculture which sometimes led to the use of harder drugs. The New Age movement is not necessarily associated with drug use (in fact, most New Age practitioners advise against it), but it is evident that it arose from the turbulence associated with the transition from the 1960s into the 70s, and many who have an interest in New Age subjects also use cannabis or psychedelics. This subculture is generally associated with right-brained (emotionally driven) perceptions, the worship of pagan gods, the practice of Asian expressions of spiritual traditions such as yoga and meditation and experiencing spirituality as an individual.

However, despite the fact that this subculture is somewhat removed from mass society, there is still an association by those that are part of the movement with establishment ideals such as leftism and feminism, in addition to others that are against the establishment, like environmentalism. The New Age belief is a synthesis of ideas which takes from authentic tradition (such as the eight ‘sabbats’ in Wicca, which are based on Celtic and Germanic high festivals), but watered down to accommodate the Modern lifestyle (since Wicca was founded for the express purpose of promoting nudism, not paganism). It is something that provides a loosening from the control of your mind, but which still maintains its hold. Most mainstream ‘pagan’ organizations in the West today have explicitly multiculturalist, homo-normative and feminist ideals as part of their philosophies, which gives a conflicting and contradictory impression of paganism to most people. Paganism is the religion of the folk, and it does not extend to other peoples outside of a common acknowledgement of the gods and spirits. Certain esoteric traditions contain philosophies which transcend collective identities and are available to all peoples, but the common religion has always been based on shared heritage. The names and archetypes of deities are unique to each culture and do not translate precisely into others.

For example, Wotan is the chief deity and a god of war in Germanic culture, but in the Egyptian tradition his scribal and eloquent attributes are more heavily emphasized in the form of Thoth. Both gods are based on the same archetype but are also specific to each culture and can be seen as separate entities. The same goes for traditions in different countries, where one culture’s understanding of the significance and attributes of a certain plant or animal may differ from another. In the West, black is used to represent death, but in China they see white as a better colour to express this concept. This is why in authentic traditions, the practices consist of innovations by the people within a particular culture rather than from outside it. What works for one person might not work for another, and the same is true with the various races and peoples of the world. Universalist religions preach equality because it means that they can gain a monopoly on the minds of more people, by convincing them that they are all the same as long as they hold the same beliefs. However, you cannot make different peoples believe the same thing, as their inherent differences will be expressed through believing different things. The irony of most Neopagan attitudes is that they unwittingly promote ideals intended to erode their own traditions while basing their religious practices on such traditions.

Fortunately, this is beginning to change. Many of us have started to see that the demands for resources caused by mass immigration, for example, are in conflict with environmentalism, and that there is an inconsistency and hypocrisy in having empathy for other cultures, but disdain or apathy towards one’s own, especially if you consider yourself a ‘pagan’. At the moment, Folkish pagans are in the minority among those that consider themselves to be followers of the old gods, but changing political and social attitudes are having an impact on these movements. My own awakening to such ideas coincided with my study of entheogens alongside archaeology and history. What began as a curiosity about the altering of consciousness became a stronger interest in the traditions of my ancestors and in preserving my heritage. Working with sacred plants helps to get us in touch with Nature and discover her secrets, the old ways have a new appeal to those of us that see our society as almost completely disconnected from her. This practice goes beyond simply being escapist or making life in Modern society bearable enough to ignore its problems (as is the case with drug addiction and indulgence in Hollywood media), but seeks to actively restore and heal our currently decrepit human state with what has been missing from our society for hundreds of years.

The spirits are calling us from other worlds, and we can hear them better than before. We realize that we cannot simply dip our toes in the water in an attempt to fill our religious or philosophical needs o a superficial level, but that we have to embrace the Way and find out how to make these practices work today. Nature provides all of our needs, and there are many hidden cures for common ailments. Aside from the mainly psychological uses of illegal drugs such as psychadelics, physical problems can be solved by plants that can easily be grown or found in the wild. The bark from water elder can be used to ease menstrual cramps, while nightshades such as henbane and belladonna can be used to treat asthma and eczema. Even more mild herbs such as nettle can be drunk regularly for a variety of problems. As a reslt of the renwed interest in authentic practices, there is now more information than ever before on the internet about the uses of herbs in folk medicine and magical rituals. Sometimes this involves working with dangerous plants (recipes for ointments used for astral projection contained wolfsbane, the most poisonous herb in Europe), which has made such practices unappealing to most Neopagans.

However, with careful study and knowledge, one can reduce the harmful side effects of such dangerous chemicals, by knowing which plants counter their effects. The main principle is to be deliberate in intent, to know what you are working with such plants to achieve and how to go about it. When you see all plants and animals as beings in their own right, you learn to develop more respect for them, particularly the hallucinogenic ones, whose psychoactive effects on humans are a sign of high intelligence in the plant or mushroom. One thing to remember for those serious about engaging in ‘shamanic’ practices is that you do not interact with such organisms for fun, but that you work with them to achieve some sort of magical or medicinal benefit. As this is an exchange process, the spirit of the plants will also want certain things from you before they agree to work with you. This may include fasting, abstinence or a more general display of self-discipline before imbibing sacred plants and fungi. It should be stressed that in this context, the use of drugs for recreational as opposed to medicinal or spiritual uses is a sign of abuse, and will inhibit one’s ability to perform magical rituals properly, as the draining of energy that results from addiction and laziness means that you have less energy to put into your magic. The main demand from magical practice is self-mastery, to act as an adept of magic rather than the servant to desires or ideas. This also involves acting and thinking independently of any external authority, be it the public consensus or whatever religion you happen to be a part of.

Traditional witchcraft and Folkish paganism are still small movements within the wider counterculture, and are overshadowed by their ‘safe-bet’ counterparts in the form of Wicca and Neopaganism, but there is a growing interest in these subjects that goes beyond the modified forms of accepted norms offered by New Age beliefs. Cultural and racial awareness is taking hold all across the world, and part of this has to do with the availability of such resources on the internet. Not only can you study the culture and traditions of other countries, but also your own, which may have significance to somebody from another country but with a shared heritage (such as that between the British and Irish and many North Americans and Australasians). Over time, ‘paganism’ will become more and more associated with having a sense of identity through heritage and culture among all peoples, and the Universalist outlook which has dominated the New Age scene for the last half century will diminish. Those who are so abhorred by the ideas of self-determination and racial pride will abandon the idea of paganism in order to avoid being associated with ideas that they find repulsive, while those who value their traditions and ancestors more than mainstream society will only make our movement stronger by turning on their programmed beliefs and embracing freedom of expression and to go against what is considered ‘socially acceptable’ to say and do in our repressed society. While this is the result that we want, we will have to be wary of the authoritarians and their response, and it is possible that such a strong Folkish movement could end with an attempt to foist an oppressive Neo-Marxist or Islamic regime on our folk in order to combat what they see as “the rise of the racist far-right”. However, since the customs and values that we hold are those derived from the folk itself, it is likely that we will have those that have at least some awareness of their own heritage and do not see it as a bad thing will be on our side. They can’t get away with burning us at the stake, but they will try every way they can to shut down the threat of self-determination by using the media to turn the public against us. Thankfully, less of us watch television and read newspapers these days and more of us care about having freedom of religion, speech and expression.

Wulf Willelmson

Folkish Tribalism: Beyond ‘Right-Wing’

In a time when expressing pride in one’s ancestry and heritage is looked upon with suspicion because it conflicts with the concept of all races being ‘equal’, the world of politics can seem like a frustrating and hopeless place. While leftists and centrists seem to harbour feelings of at best apathy and at worst hostility towards their own people, the so-called ‘right-wing’ sphere of the spectrum offers only an older, ‘laissez-fare’ attitude towards capitalism and a vague, ‘civic nationalist’ populism that still unquestionably supports Israeli interests, modernity and statism. The term ‘far-right’ is now more of a catch-all term for unpopular political opinions and is associated mainly with fascism or White supremacy, but can also be used against folk who oppose multiculturalism, support racial nationalism, or who simply hold contempt for the current order of things, and is avoided by most people for fear of the dreaded ‘R’ word. The banks and states of the world have supported each other to ensure their complete domination of the planet. The systems that they use to administer their control are focused on sowing division and mutual hatred between peoples, to ensure that they remain focused on fighting each other and not those that consider themselves ‘elites’.

The state in particular has become bloated by bureaucracy, especially when extra layers of government are added to administer a larger region, such as within the EU or the US. Taxes are unreasonably high in order to continue supporting expensive military projects, such as nuclear stockpiling, development of drone weaponry or selling weapons to countries that fund ISIS like Saudi Arabia. Huge sums of money are given as subsidies to wealthy energy companies to continue with the destruction of the environment and holding back the development of technology to reduce energy consumption, as opposed to the expensive and intrusive ‘green’ or ‘sustainable’ energy, such as windfarms and huge hydroelectric schemes. We also waste so much on economically unproductive and patronising ‘foreign aid’ to countries which have such corrupt political systems themselves, that the money invested simply enriches the wealthiest in those countries. The only useful things that the state could exist for would be to fund public transport and provide an actual living wage to folk (as in a regular allowance given to a citizen); two ideas which are completely alien to most politicians who prefer to privatize essential public institutions and waste money on ‘welfare’, which keeps people completely dependent on the state when they are unemployed, while corporations offer most of the jobs available.

The cycle of debt means that all of the money that is borrowed by people and their government feeds into the banks who are constantly consuming the world’s financial resources. However, they do not simply keep the money that they solicit, they invest heavily in leftist social movements, which merely serve as ineffective opposition to capitalism, because they are funded by the same people. The dichotomy of ‘right-wing and left-wing’ is based on the assumption that economic models are the same as social policies. Capitalism and socialism are not the only options, but since they receive all of the funding, they have each narrowed their differences and become barely distinct from each other. ‘Corporate Socialism’ is probably the best description for the political system in most countries today, especially in the West. This system is an authoritarian expression of centrist politics, akin to Leninism, Stalinism or National Socialism. Like fascism, it is a fusion of capitalist economics with socialist policies, but instead of being focused on the strength of a nation, it exploits their weaknesses and continually strips humans of their civil rights as we are de-humanized and are seen as slaves by those who have the most financial power.

The economic foundations of our political systems are rooted in globalist financial interests. Modern capitalism supports a system of usury practised by the bankers, while modern left-wing politics have become dominated by Marxism, an ideology fermented by the Zionist Karl Marx. His conception of politics was that industrial society was detrimental to the workers who earned a wage because they were being exploited by the European ‘bourgeoisie’ (who would have not existed as a social class had we not an industrial society as a result of capitalism), and should be overthrown to establish a socialist regime, where everything is controlled by the state in order to create a ‘communist’ society where everything is collectively owned. Aside from the obvious flaw that the state will not willingly grant power to it’s citizens if it has control of everything in a society, Marxism is known in sociology as a ‘conflict theory’, which is usually interpreted as theory that addresses conflict within society. However, the effect of such theories (along with feminism) is rather to cause conflict, by creating a dualistic, black-and-white conception of reality where one set of ideas is intended to replace others, and so they simply function as secular religions. However, unlike a religion based in spirituality, this way of thinking sees humans as quantifiable and mechanized, acting like robots instead of children of Nature.

Nothing is more sacred than our bond with Nature, and as we can see when we study her laws, we see that there is no equality. The fate that befalls each organism is based on its inherent capabilities and there are clear winners and losers. Yet each one has its place and the world is less interesting without each of them. Morality is a human concept but also has its place, the only area where equality has any merit is in law, and it is telling that while equality is pushed in areas where people are not (such as in the differences between races and genders), one place that is made completely unequal by capitalism is the legal system. Let me be clear in saying that when applied outside of man-made laws ‘equality’ means ‘the same as’ or ‘equivalent to’. When applied in legal proceedings, it is useful as an abstract concept to make sure that the outcome is fair, but in all other cases its purpose is to enforce uniformity and conformity, where differences of origin are ignored and differences of opinion regarding this are shunned. Even then, the law cannot consistently enforce equality, as it is simply common sense that foreigners have a different set of rights than natives (such as the right to vote) to ensure that the society remains in the hands of the people that created it, though this is now a concept that is increasingly discouraged by our society and seen as ‘xenophobic’.

Racial homogeneity in a society is essential to maintaining stability, as competing cultures will rip a nation apart. We can see that this only causes discord, as it is obvious that ills such as racism only occur when different peoples are forced to coexist within the same society, inevitably leading to conflict of interest. It is not because people are just stubborn and refuse to accept what is supposedly good for them, as our lying media and politicians try to convince us is the case, which is of course try to make us feel guilty for not willingly giving away our land and our right to self-determination. The reason that traditionalist views are often considered ‘right-wing’ is because Marxism is based on being an adversary to a singular view of society, and so the aspects that characterized monistic societies (where society is seen as a complete whole) were cast in opposition to this, such as ideas about cultural and genetic distinctiveness and the sovereignty of individuals belonging to a nation.

The state is not something that can be relied on, it has become so tyrannical and hostile that we cannot trust those who uphold it anymore. To try and change the system is fruitless, as its sole purpose is to maintain its existence. Revolution is counter-productive, as the system is based on violence and coercion, so any attempts to violently replace the government will only result in a new tyranny. Troy Southgate’s ‘National Anarchism’ is a good first step towards a more gradual process, as he espouses the concept of autonomous racial communities that govern themselves. This is coupled with the call to grow your own food and think independently, which based on the concept of the ‘anarch’; that is to say, a sovereign individual. Building a tribe can only work if there are individuals who are able to stand on their own two feet and are capable of making their own decisions. This does not necessarily need to apply to everybody in the tribe, for women, children and other dependents would usually fall under the guidance of the family head, who may be a matriarch or patriarch depending on the traditions of each particular tribe.

The main problem with the term ‘nationalism’ is that it implies support for the ‘nation-state’, paving the way for abusive ideologies such as fascism, therefore, we should simply dispense with this outdated concept and focus more on man’s natural state of organization; tribalism. The average human is only capable of knowing around 150 people well enough that they can trust them, and so it makes sense for societies to be organized based on a smaller unit. If millions of people are forced to act as if they are all able to work together, they end up not acting in their own benefit, but that of their rulers. The tribe (or clan) is based on kinship, which is one reason why family organization is so effective; it ensures trust and mutual interests among its members. Ideally, all members are of the same ‘folk’, which means that they share a mutual genetic and cultural heritage and will therefore be more likely to act in each other’s interests voluntarily and have a common understanding with each other.

The reason that ‘racism’ seems so prevalent is because it is often only framed from a negative perspective, which is defined as hatred towards or between different races. This occurs when a state has no racial basis and is defined purely in geographical terms, leading to competing cultures and mutual antipathy within a country. The term ‘racialism’ however, can be used to describe a more neutral or positive idea. ‘Racialism’ used to mean what ‘racism’ means now (a term coined by Trotsky), but can now be used to define something different. It solves the problem with the definition of the term ‘racism’, which, according to most definitions, means that races are considered distinct from each other and can be ranked into a hierarchy based on their attributes. The first part is essentially a correct assumption, but it only results in racism if applied to a state system, because the nation can only consist of one race in order to survive. If the idea of a nation is separated from the idea of the state, it means that no race has priority over another except in their own communities. The practice of racial hierarchy only occurs in societies which are imperialistic, while multiculturalism emerges later as a symptom of a collapsing empire and worsens racial relations, rather than resolving them as the imperial state struggles to maintain itself.

To the state, individual people are simply economic units; to their family, they are considered essential members of each other’s lives, provided that it is a healthy family. This is a system that works for all races and under such a system they will have more agreeable relations. It also closer to the left-wing in other ways, as despite the fact that tribes do own private property, including possessions that have been found or made by an individual; productive land is communally owned by a tribe, while marginal land is common to all people in the area. Though conflict is always inevitable, it is best when there is no threat of one people destroying another through conquest for the sake of extortion. We can see with the existence of ethnic enclaves that peoples do not naturally prefer to be with those of another kind (that is, the natives of the land they have migrated to) more than their own, and to deny this and act against it is only going to worsen the racial problems that we face today.

Unfortunately, because we live in a multicultural society, all of these ideas have been deemed too close to racism to be acceptable, and the conflict simply continues to the benefit of the rich. As a former socialist, I remember thinking such thoughts to be reprehensible myself, because I was deceived into thinking that my race alone was responsible for our society’s problems. All of the peoples of the world are suffering under the heel of selfish materialists, and much of this is caused by them trying to take away our inherent connection to each other and to our land. One reason why the need for racial and gender equality is pushed so hard these days is because they distract from the true, financial and legal inequality between people within all races. Our relationship to each other is horizontal, not vertical. We should not be ranked based on superiority and inferiority based on arbitrary reasons such as wealth or status. Each individual is the centre of a ripple that extends first to their family, then to their folk, then to their species, and then to Nature. We must not see our morality and our identity as being defined by someone else, but as something which is within us and a part of us.

Folkish Tribalism is an idea that favours true diversity by allowing all races to exist within their own space on the planet, and implies voluntary auto-segregation rather than the uneven segregation employed by a state that cannot favour two different groups equally by virtue of automatically belonging to one or the other (or even a separate group altogether that wishes to pit two sides against each other).  The sociopaths that run the world want us all to merge into one homogeneous ‘non-race’ because it means that we will have no reason to resist their control over us. We would have no basis on which to identify our own place in the world, and all of our personal sovereignty that goes with it would disappear. It’s about time we took the responsibility to take control of ourselves as a people and discover our purpose in the world around us through remembering our heritage.

Wulf Willelmson