Rebirth of Europe

The Ethnofuturist Manifesto

Ruuben Kaalep, August Meister

• Publisher: Arktos Media Ltd
• Year: 2020
• eBook ISBN: 9781912975549
• Edition: 1
• Topic: Politics & International Relations
• Subtopic: Conservatism & Liberalism
• Index: Politics & International Relations

For us to succeed in the present and future, we need to anchor our ethnic ark in the past. All members of the nation are integral parts of a long chain, reaching from our distant forebears to our heirs in the days far ahead. By skillfully using our ancestral heritage as a guiding beacon, we can orient ourselves on the path towards the cosmos and the quantum space beyond, utilizing all available scientific methods to improve ourselves and our ability to break new ground, wherever our spirit might lead us.

Nationalists of Eastern and Western Europe must unite in their common struggle against Cultural Marxism and liberalism. The Intermarium project in the heart of Magna Europa is now the sole representative of the true Europe that was, is and always will be. It can serve as both a leader and guide during the dark end phase of Kali Yuga as experienced right now, lighting the way for a new dawn, when the Europe of Nations awakens and stretches its wings, ready to leap into the sky, venerated by our ancestors and promised to our progeny.

1. The Struggle of Our Time

One of the most important theses of Ethnofuturism is that in the 21st century the fundamental conflict is between globalism and nationalism. This means that the goals and strategy of nationalism have to be completely different from what they were in previous centuries. It will be the strategy that Western European and American nationalists are already using to various degrees, as they have a much longer experience with the threat of globalism than Eastern European nationalists do.

The struggle of our time does not so much manifest itself as a war with rows of poppies and cavalry charges, but as a cultural struggle. The world either is to become one, led by a totalitarian mass culture, or regrow into many — a diversity of unique ethnostates. It is in our hands to help decide the result. What matters is nationalism — or lack thereof — in any nation. For a nationalist, there is nothing to lose, but everything to win.

Our principles of ethnonationalism invoke so much more than what appears through liberal lenses. Nationalism of the 21st century is far from the strawman of narrow-mindedness or provincialism. It is not even a hyper-rational selfishness in always putting one’s nation first. The truth is that we stand for our own survival in order to preserve the plurality of humankind, and even that of life itself. A true ethnonationalist cares for all nations, and the principle of ethnonationalism seeks to provide every nation with a homeland. Therefore, ours is a rebellion against the principles of liberalism, which see every country as belonging to everyone — and thus to no one. Nationalism seeks to save the world.

What is the goal of globalism? The basic idea of globalism is that the traditional society has to be replaced by a unitary world, which has overcome ethnic, cultural and religious differences, based on the ideas of ‘equality’ and ‘liberty’. The conflict between globalism and nationalism is not new and it is deeply rooted in history, but only in the 21st century does it gain such a fundamental meaning.

The phase of globalism is symptomatic to civilisations in their decline. In the theory of Ethnofuturism, the cyclical nature of civilisation results from a clash between the organic and mechanistic principles. The organic principle stands for the unconscious life as such, for passive observation without interpretation, and for instinct, while the mechanistic principle stands for consciousness, the Nietzschean will to power in its annihilating but also creative sense and for the instrumentalising quality of will that subjects the observed to itself, makes it its own extension, a function of will. In other words, for observance and interpretation, for thinking, and for that aspect of language — and more specifically, naming — that turns speech itself into an act of violence. These two principles manifest themselves on different levels — both individually and collectively.

On the individual level, the organic principle is related to that which is already inherent to man before he even understands that he is — namely, his essence. Collectively, it is expressed in the self-evidence of communality. Individually, the mechanistic principle is manifested in a will to expand, extend oneself and subject all to said will, the will would exploit everything in its potential functions. Collectively, the mechanistic principle finds itself in the euphoria of the boot stomping upon a face, of war fervour and in the psychological aspects of imperialism.

No moral value can be ascribed to either of these things — or at least, such ascription is not the purpose of this text. Both are necessary to keep the balance. The entirety of social, political and psychological life is situated in the coincidence of these opposites. The cyclical nature of civilisation is a matter of the mechanistic will powerfully creating a founding impulse of a civilisation, drawing its energy from the unconscious, organic culture — in the Spenglerian sense of the word — which surrounds it, and in turn internalising, shifting from something conscious to the unconscious, morphing into the culture that will nourish the next forceful, annihilating, but also founding, push.

1.1. The Organic Principle

The organic principle is based on a non-dual basic principle of existence — the highest possible unity, beyond good and evil, that integrates both spiritual and physical reality. Metaphysically, it could be called the highest principle, or the Absolute. The Absolute is an undifferentiated whole — through the concept of this holistic unity of the spiritual and physical aspects of life, the root cause of nihilism is destroyed — the denial of either the spiritual nature of man or the physical, bodily nature of both the man and the peoples. Spiritual and tribal notions allow us to perceive the world as both an integrated whole and yet — not a pacifistic illusion where ‘we all are one’. Ours is a world of constant battle between spiritual and physical forces, between identities, religions, cultures, between ‘us’ and ‘them’. As life expands, it overcomes resistance, it becomes more complex and un-equal, therefore conflict and struggle are counterparts of life itself.

Contrary to the worldviews of the later Western world, in the ancient Finno-Ugric and European cosmic view the dualistic principle did not exist. In the Germanic religion, which originally was very similar to the Finno-Ugric, both representing the Northern European soul, it was only later introduced. This non-dual principle means that what surrounds us only mirrors our own sense and interaction with the world. Thus, in the natural life cycle of civilisations, the spiritual rise and exaltation in their beginning has a corresponding spiritual fall near their end. This is absolutely necessary, for a new cycle can find the elevating energy that kicks off its rise only as a result of a reaction against the downfall that has overtaken the previous one.

An idea about a certain unity of the world that creates order can be found in all the ancient religions and schools of philosophy. For example, according to Taoism, the world is divided into two levels — integrated and discrete. The integrated level is connected with the completeness, but the discrete one — with the heavens and the earth, meaning space and time. The absolute is known by many names — in the Buddhist reality it is based on the concept of ‘emptiness’, that is the real level of reality, from which the material world is created. In Hinduism it is known by the name ‘Brahman’. Classical philosophy calls it the Demiurge and Cosmos, recognising that there is a unity of the world consisting of the unity of the divine and the material. The Greek philosopher Anaxagoras called the primeval state of nature ‘all things together’ — a non-dual world. The absolute itself cannot be grasped with the help of rational mind, as rationality is tied to this dualistic reality of space and time.

The researcher of the human psyche Carl Jung discovered this level in the depths of the human psyche. Being influenced by the ideas of Schopenhauer about an all-uniting Will, Carl Jung rediscovered God in the leading principles of psyche. According to Jung, all existence is united, but space and time are human categories, which are imposed upon reality. Human thoughts and the nature of language make him think in dualities, which are just different ways of perception for a single reality.² Jung himself called this primeval unity the ‘Unus Mundus’ — a unity beyond human space and time, physical and psychical divisions. Therefore, for the empirical reality, a transcendental basis exists, a basis of both physical and psychical reality. This psychophysical basis rules empirical phenomena — as in the cave metaphor of Plato.³

Between the Absolute and the material world an archetypal level of reality exists, which directly influences the fate of the individual and society. This is why in all civilisations such images as parents, children, woman, hero, sage, king etc. are known. These images influence particular individuals, integrating their existence into events of a much higher level, where they, with their individual actions, live through universal and Cosmic truths, becoming part of something bigger. For an archetype, there is no dimension of time. This means that archetypes have a meaning for the whole of civilisation — they are the main factor that allows a civilisation to regenerate after the period of decline, if the vertical axis of life is renewed.

Evolution means the expansion of the Absolute into the material world through this vertical axis and through the archetypes that subordinate and organise the forces of chaos into a higher order. This happens as a movement from an unorganised state of things towards a more organised state, as an upwards tendency. Henri Bergson describes evolution as a continuity of change, preservation of the past in the present; life is a movement from body to body, from generation to generation, dividing between species and distributing among individuals, intensifying in its advance. The past presses against the present. It organises from the smallest possible point and spreads in an explosive manner.⁴ First, it happens as a creation of matter. Later it transforms into life — at first as a vegetative, then as an animalistic and later — as a human life.

At the same time consciousness is developing. As an evolutionary expansion of this, human culture forms, as a second nature of man and a force that subordinates lower models of behaviour for higher rhythms and order. With the help of culture the individual can live the role of an archetype, in this way elevating his existence to a completely new level, one which is free from the limitations of the individual identity. An idealism that subordinates politics, art and religion is born. This idealism unites the ethnic group or groups in a civilisation, consolidates them and makes them more competitive over other ethnic groups. Each of these identity groups — religions, cultures or civilisations — creates its ideals and thus participates in this evolutionary expansion of the Cosmos, fighting for enforcement of its own ideals onto others as remnants of the forces of chaos. This is the meaning of culture.

Interaction between the mechanistic and organic principles is encoded in the basic structure of every culture and this determines its history. In the mechanistic worldview, reality is determined by quasi-ideological archetypes — for example, beauty and truth have Cosmic meaning. Archetypes orient man towards the recognition of a higher truth and subordinate his action according to what is perceived as Cosmic rhythms and laws. The reshaping of the world according to these archetypes could very well be called reterritorialisation. The organic worldview, however, manifests as a downwards movement, and this not in the sense of decadence but in the shift of cultural memes from the foreground to the background, of what was once an ideology, forgetful of its purpose, into a culture. The centre slowly decomposes into the context of what is now in the foreground, which also happens to be the place where the reaction to this very process most frequently finds itself situated. This dialectic could very well be called the ‘circle of life’. Life exists in movement, in differentiation, and inequality.

Interaction of these opposite trends creates the internal dialectics of culture, which can either strengthen the collective identity or weaken it. The main task is to find the solution of every contradiction in a new form of a culture that would involve a higher perspective. This is how we get at least two orientations for politics, art and culture as such — upwards orientation towards the divine, and downwards orientation — toward the material. Moreover, as the culture and ideals regulate the behaviour of the group, there is internal struggle for control of the group. Different groups in history have fought for the highest possible place in the power hierarchy, thus also changing the orientation of the culture itself.

Ethnofuturism recognises the universal inequality of man — the differentiation. This does not mean discrimination, but the recognition of the facts of reality — every man is unequal to every other. Equality can only be contextual, not absolute. Discrimination means unequal opportunities that better characterise the alienated postmodern West than they do classical aristocracy. Within the borders of a nation based on common roots, language and culture, Ethnofuturism sees no necessity for such discrimination. Universal inequality is a factor that allows the world to be dynamic and to evolve, giving everyone a chance to find his place in the organic whole. This is the non-discrimination principle of the organic state, and it is opposed to mechanistic humanism, according to which the individual is considered a ‘cog in a machine’, replaceable according to the needs of some project of a superstate or the needs of the market. Total equality would mean a world without life. Freedom and hierarchy are not opposites, but prerequisites of one another. Without hierarchy, there is no freedom, and without freedom, there is no true hierarchy. A strong state is the main guarantee of freedom, while a weak one is a threat to it; what else is tyranny if not aggression from a spiritually weak state? Ressentiment is manifested not only psychologically, but also politically.

Civilisation in its initial stage recognised a hierarchy. However, this hierarchy existed in close relation to the universal emanation. The hierarchy of society mirrored the hierarchy in man himself — his body subordinated to a certain vitality, vitality to the spirit and spirit to the transcendental soul. Contrary to the idea of hierarchy as oppression, it liberates man from the nerve-wrecking competition in an endless race to the top of the social hierarchy. This gives him the liberty to act — and in this way, his success is a consequence, and not the driving force behind his actions, mirroring the perennial modus operandi of a Finno-Ugric shaman extending his influence in the world. The Indo-Europeans solved this question in a similarly clever way: this kind of hierarchy gave everyone a chance to prove himself according to his inner essence, for example by belonging to a certain caste of society. Somewhat superficially, it can be proposed that in the Indo-European civilisations, the body and vitality corresponded to the farmers and artisans, the spirit to merchants, but the soul — to warriors and priests.

Globalism has declared a universal equality in a cosmopolitan mass society. Nevertheless, hierarchies create themselves spontaneously, as is inevitable and unavoidable; by abolishing one hierarchy, we get a new one. The difference lies in the fact that the traditional organic hierarchy was public and every level was given a wide autonomy, but at the same time — every member of the caste had to prove his adequacy to it and the whole social organism mowed forward. However, the modern mechanistic hierarchies are secretive and based on a purely material ‘merit’, and sometimes even that is considered too oppressive. They are not accountable to anyone, but the influence of the upper levels towards the lower levels are totalitarian and without any sense of ethical responsibility. A vertical hierarchy of power is established; horizontal ties are made weaker by internal conflicts and an ideology of mutual hate, competition and individualism, which strengthens the power for the upper levels. The paradox today is this: in the conditions of the ideology of total ‘equality’, a historically unprecedented amount of power belongs to those ‘above’ in relation to those ‘below’. The historical uniqueness of this fact is related to fact that today modern technologies and means of mass communication allow a maximum degree of manipulation of the cosmopolitical masses of men.

Therefore, when the ruling elite changes, the culture also can change and even degenerate, until it reaches the stage where the ethnic group or civilisation that created the culture in the first place can be destroyed. Materialism rules over idealism. Classical culture is replaced by a lower form of society — an economic society of consumers with utilitarian values. It goes along with the denial of ethnic interests and even hatred for one’s culture — ethnomasochism — which is logically followed by the denial of life itself.

1.2. Dialectical Monism and Cyclical History

From a mechanistic point of view, any sort of a natural order is illusory, for everything is ultimately moving towards chaos — and it is precisely for this reason that order has to be imposed. However, from an organic point of view, chaos too is illusory, for this forms a necessary part of a cosmic order. Both mechanistic and organic principles constitute a unified whole. While a non-dual principle exists somewhere beyond our rational understanding, in this world the whole always expresses itself as complementary polarities. In our realm, these polarities seem opposed. However, metaphysically, they are one.

When the metaphysical principle of Cosmos expands into our world as a self-organising life force, it does not manifest itself only as a cyclical change, but as an evolutionary change. The dialectics of organic and mechanistic principles lead to increasing differentiation and complexity of our world.

If cyclicality can be observed in the course of the day, in the change of seasons and in the rhythms of ...

Table of contents

• Introduction
• 1. The Struggle of Our Time
• 2. Ethnofuturism
• 3. The Geopolitical Aspects of Ethnofuturism
• 4. Returning Without Ever Turning
• Other Books Published by Arktos
• Notes