Results 1 to 1 of 1

Thread: From Individualist Anarchism to Aryan Traditionalism

  1. #1
    Senior Member
    Oskorei's Avatar
    Join Date
    Apr 2004
    Last Online
    Sunday, December 14th, 2008 @ 05:15 PM
    Ethnicity
    Swedish
    Subrace
    Tydal/Litorid/Nordid
    Country
    Sweden Sweden
    Location
    Gothenburrah
    Gender
    Politics
    Identitär
    Religion
    Indo-europeisk Traditionalist
    Posts
    2,179
    Thanks Thanks Given 
    0
    Thanks Thanks Received 
    20
    Thanked in
    20 Posts

    Post From Individualist Anarchism to Aryan Traditionalism

    This thread will be devoted to exploring the similarities and links between Individualist Anarchism (the likes of Max Stirner and also Anton Lavey and Dr Hyatt comes to mind) and more Aryan, Traditionalist and/or Fascist schools of thought. The aim is to show how Individualist Anarchists can evolve into Fascists, and maybe to help in that process. Inputs and thoughts are highly welcomed.

    The Unique Individual and the Differentiated Man

    Central in IA (Individual Anarchism) is the idea of the Unique Individual. It is realized that this Unique one is different from all other individuals, and also that "Humanity" is just a metaphysical spook. And if "Humanity" is a spook, then so is "Equality". IA therefore holds the embryo to an anti-egalitarianist critique, that some IA:s have elaborated on more than others.

    This links IA to Traditionalist thought, since T. thought differentiates mankind in several ways, and has had several millenia to elaborate on that differentiation. There is differentiation by race, by sex (often with a third sex), by caste, and by nature (the differentiation between pashus (human animals ruled by conformity), viras (heroes) and divyas ("god-men")).

    It is my belief that IA is primarily for ksatriyas and brahmins (the warrior and priest castes) and viras. People with other caste natures will only see the negative traits of IA, ie. what IA is against, and get stuck in hedonism and naturalism. The freedom that IA teaches is not healthy for everyone.

    Anyway, we have now shown that both IA and T. teaches that mankind is differentiated, and that "human nature" is to a large extent just a spook.

    The concept of Species Being and the Personal Equation

    Ok, so you are Unique and differentiated. Where does that lead (except that you are able to feel like an Übermensch for a while, and break societys norms)? First of all, you will probably strive to get more in touch with who you really are, with your "Ego" (Stirner uses the word Ego very differently from Evola). This corresponds to the Traditional idea of Personal Equation, and to the Hegelian/Marxian concept of Species Being. It also corresponds to the Traditional idea of a macrocosm and a microcosm.

    You have a personal "nature", the divine spark so to speak, and it makes some actions healthy for you and others unhealthy and unnatural. There is a reason that we instinctively feel bad and cannot abuse the innocent, just to take one example. It is in our Species Being/Nature/Personal Equation. This is where Laveyan IA can be harmful, since it does not elaborate on this, and therefore the individual Laveyan Satanist might mistake what his/her own nature says with what society says, and therefore commit crimes against his/her own Nature in order to be non-conformist.

    IA is partially about finding ones own Personal Equation. We will now elaborate on what this might be with more concrete examples.

    The Aryan Virtues, the Racial Empath, and the Gods of the Blood

    Ok, so you are a ksatriya-nature, and you have found out about your personal equation through IA. What is it then possible that you will find out?

    First of all, self-control and the ability to detachment will be a probable consequence of an IA life. The Anarch will find that being controlled by passions and lower emotions (greed, lust, and so on) is both unworthy and ineffective. This resembles what Julius Evola calls the Hyperborean spirituality, that strives upward, toward having a firm centre and being unmoved by the chaotic world. At the same time, the Anarch will find less and less affinity for the ideologies that Evola called telluric/chtonic, namely collectivistic and devotionalist ideas like "anti-racism", radical feminism, egalitarianism, and so on. With the development of selfcontrol, also comes honor, ie. a set of rules that one chooses to impose on oneself both to show oneself that one is capable of it, and to act in accordance with ones true self.

    Increasingly one will also experience an affinity with how ones ancestors lived. "To ride, shoot straight and tell the truth" was the ethos of the Persian Aryans just to take one example, and it is a more fitting ethos for the Anarch than the post-christian neurosis and unwothy self-hate that is PC.

    At the same time, if IA helps one to get rid of the conditioning of late modernity, one might find that one is what McCulloch called a "racial empath", and realize the importance of kith and kin before strangers. Of course, this presupposes that one has these instincts to begin with, something like the heathen idea that "blood will out". Evola in this regard talks about the importance of a pure race, in which the Tradition still lives on in the blood even though it is socially forgotten. And as long as the blood is pure, there is always a chance to reawaken the tradition.

    Voluntary association and Männerbunde

    In all kinds of Anarchism, the ideal of voluntary associations as the basis for society is central. This is also the case in IA, even though the realization that an Anarch can act in a non-anarchist society according to his own Uniqueness and ideals is more prevalent in IA (in Lavey for example, but then again Lavey is not 100% IA. Hakim Bey and ontological anarchism is more useful in this context).

    Anyway, the idea that the IA can choose which organization or leader to give allegiance is in no way different from the ancient Germanic and Aryan ideal. This in turn opens the possibility to see the similarities between the Party or the SS and the voluntary association. In reality, many of those we could call Anarchs chose to support or join the Fascist organizations of the pre-War period.

    Nationalsyndicalism and the Organic State

    This does not necessarily follow from the above, but the combination of honor, differentiation of men, voluntary association and racial empathy might result in the support of some sort of National Syndicalist state. The idea of the Order State is also a possibility.

    What has been absent during this little essay is the spiritual side to Tradition, but that is another question methinks.
    Last edited by Oskorei; Sunday, June 19th, 2005 at 12:11 PM.

Similar Threads

  1. What is Traditionalism?
    By Coillearnach in forum Philosophy
    Replies: 47
    Last Post: Sunday, May 8th, 2016, 08:53 AM
  2. Traditionalism and Ethnopluralism
    By Oskorei in forum Political Theory
    Replies: 3
    Last Post: Tuesday, April 12th, 2016, 05:58 PM
  3. Radical Traditionalism and Nihilism
    By Siegfried in forum Political Theory
    Replies: 12
    Last Post: Monday, October 17th, 2005, 03:54 PM

Bookmarks

Posting Permissions

  • You may not post new threads
  • You may not post replies
  • You may not post attachments
  • You may not edit your posts
  •