The Star of the Invisible Empire: Jean Parvulesco

Author: Alexander Dugin

Source: Open Revolt

Article first published in 1994 in the newspaper Zavtra, re-published in Alexander Dugin, Knights Templar of the Proletariat (Moscow: Arktogeia, 1997). 

 

Profession: Visionary

Jean Parvulesco is a living mystery of European literature. A mystic, poet, novelist, literary critic, expert in political intrigues, revolutionary, and friend and confidant of many European luminaries of the second half of the 20th century – from Ezra Pound and Julius Evola to Raymond Abellio and Arnaud Breker.

Parvulesco’s true identity remains a mystery. A Romanian who fled to the West in the 1940’s, he became one of the most prominent French stylists of modern prose and poetry. But whatever his works might have been, from tantric dances to complex occult novels to biographies of his great friends (especially The Red Sun of Raymond Abellio), Parvulesco’s real vocation is that of a “visionary”, a direct and inspired contemplator of the spiritual spheres which reveal themselves to the chosen behind the gloomy and flat visibility of the modern profane world.

At the same time, Parvulesco has nothing in common with the vulgar representatives of the modern neo-mysticism that is so widespread today as a kind of instrumental compensation for the techno-information routines of everyday life. Parvulesco’s vision is dark and tragic; he has no illusions as to the hellish, infernal nature of the modern world. In this sense, he is akin to a Traditionalist. The infantile optimism of the Theosophists, occultists, and pseudo-mystical “conserves” of New Age are extremely foreign to Parvulesco. But unlike many Traditionalists of an “academic” temperament, he does not restrict himself to skeptical lamentations of the “crisis of the modern world” and bare, marginal condemnations of the material civilization of the end of the Kali Yuga. Jean Parvulesco’s texts are full of the Sacred, which speaks directly through them, on the dreamlike, almost prophetic level of a strange revelation, a “visit” which makes its way from the higher spheres through the magical blockade of dark energies which fill today’s world and the collective and cosmic psyche.

Parvulesco is an authentic visionary. He is sufficiently profound and doctrinally honed, enough so as to not lead one to mistake the first phantoms of subtle reality for “messengers of light.” At the same time, he strains his intuition to the extreme in a dangerous and risky “journey inward” towards the “center of the Black Lake” of the modern spirit, so as to go without fear beyond the limits of fixed rational and dogmatic norms (hence the multi-leveled paradoxes which saturate Parvulesco’s books).

Parvulesco’s message can be defined in the following manner:

The Sacred has disappeared from the daily reality of the modern world, and it is completely obvious that we live in the End Times. This Sacred has not disappeared (since, being eternal, it cannot disappear), but it has passed into the nocturnal, invisible matrix and is now ready to descend upon the human, physical cosmos in a terrifying apocalyptic moment – the apogee of history, the point at which the world, having forgotten its spiritual nature and disowned it, will be forced to confront it in the harsh flash of Revelation.

This has not happened yet. Humanity is fast asleep in its dark, material illusions, while only the chosen, the visionaries, the members of the secret brotherhood, the Apocalyptic Order, are watching awake, secretly preparing the path for the coming of the Final Hour, the Kingdom of Heaven, the Great Empire of the End.

Parvulesco considers himself to be not a writer, but a herald of this Invisible Empire (thus is titled his final book – The Star of the Invisible Empire), a speaker of the Occult Parliament of the planetary elite of the “awakened.” His personality doubles, triples, and quadruples in the characters of his novels, where the author himself is at work alongside his counterparts, his occult doubles, real historical figures, otherworldly shadows, the shells of the “outer twilight”, and the secret agencies of occult intelligence services.

Parvulesco unveils not merely a scenography of individual phantasies or memories, but a whole parallel world. The populations of his texts are genuinely frightening; their strange (quite often dark) humor sometimes reaches the sacred relics of religion, dogma, and canons, thereby awakening and freeing their their inner, secret essence from the stupid fetishistic veneration which kills the spirit. Following the prescriptions of Tantra, Parvulesco makes language come alive, he makes it rapid and “operational.” This is why his texts are more than literature. They are magical spells and scandalous revelations. They are provocations of events and predictions of their meaning. They are immersion into the Ocean of Interiorness, into the underground tunnels of the Hidden, into the frightening empire of that which dwells inside each of us. This is why Parvulesco can at times be just as frightening as any true genius. He attentively and scientifically studies us from within, and his experiments at times overstep well-established boundaries. Parvulesco is a visionary anatomist.

In the Beginning was Conspiracy

Parvulesco answers clearly and paradoxically at once that reality is dual in nature. Secret agents of Being and Oblivion are present in all key spheres of governance in the modern world, directing all processes of civilization. The fabric of actual, concrete history is derived from the superimposition of these energetic vectors of two occult networks upon one another. Generals and terrorists, spies and poets, presidents and occultists, Church fathers and heresiarchs, mafiosi and ascetics, Freemasons and naturalists, prostitutes and blessed saints, salon artists and workers movement activists, archaeologists and forgers are all merely obedient actors in a saturated conspirological drama. Who knows what social identity hides a higher initiate. A robber or beggar often turn outs to be the curator of the President or the Pope, and a military commander or banker can be puppets of a salon poet, behind the grotesque and imaginative personality of whom lurks a cold master and architect of harsh political history.

Against Demons and Democracy

The Star of the Invisible Empire is Parvulesco’s final and key novel. It ties together all the threads of his previous books. It describes the nearing of the final denouement of the transcendent meta-history of which our author has been a chronicler. Here is his résumé:

All across the planet, especially in France and Portugal (as well as Peru and Mexico), and in the magical “acupuncture points” of the occult West, the agents of Oblivion have erected black pyramids – physical and supra-physical installations designed to facilitate the direct invasion of the world by demonic energies, the hordes of the Gogs and Magogs. This apocalyptic project bears the secret name “Project Aquarius.” Corresponding to the relevant astrological symbolism, the “Age of Aquarius” dawns and carries with it not joy and harmony (as the agents of Oblivion try to reassure humanity), but decomposition, decay, chaos, death, and “dissolution in the lower waters.” The hero of Star of the Invisible Empire, Tony d’Antremont, describes his prophetic vision of the onset of the “Aquarian epoch” thusly:

I see, together with Lovecraft, the swarming of gigantic, repulsive masses, moving in endless waves, advancing on the last, residual crystal structures of the resistance of the spiritual elite; I behold in the ecstatic powerlessness of my hallucinatory awakening a flickering black foam, a foam of black dissolution, the terror of the democratic stench, and the terrible apparatuses of these convulsing corpses which – in the make-up of dirty whores with deceitful smiles, with the Californian beach smile of European anti-fascists, with the smile of mannequin whores from glittering showcases (I would define them as such) – are preparing our final defeat, are leading us whither not even they know or, rather, know all too well, all along the way sucking the bone marrow out of us; these are the hallucinatory leaden cloaks of Human Rights, the fecal-vomit emissions of Hell – although by saying such I am insulting Hell.

The servants of Aquarius, by opening the way to the human world for the black “shells” of the outer twilight, are striving to present their counter-natural advent as a blessing, as salvation, as the peak of evolution, while hiding their essence, the Vomito Negro (“Black Vomit”) under the political and Spiritualist slogan of the New Age or New World Order.

Against the conspiracy of Aquarius, in which the whole terrifying “meta-galactic” network of the agents of Oblivion seeking their final embodiment in the “New World Order” is concentrated, are fighting those who represent the Western order of Atlantis Magna. The Woman, known under the mystical name Licorne Mordore, or the “red-brown Unicorn”, plays a special role in the rituals of this order. In physical reality, she bears the name Jane Darlington. However, the true nature of this woman fundamentally transcends the limits of individuality. Rather, she represents some kind of sacred function distributed among all women of the order, whose personal and everyday relationships reflect the ontological hierarchy of being itself (one of them corresponds to the spirit, another to the soul, and another to the body). The men of the order, including the main hero Tony d’Antremont, are also hardly individuals in a strict sense: the descriptions of death and adultery which fill Parvulesco’s novel illustrate the purely functional essence of the main characters. The ritual death of one merely activates the conspirological activities of another, and when their women are unfaithful to them, they find that they remain true to one and the same essence. Thus, Atlantis Magna weaves its continental network of struggle against the conspiracy of Aquarius. On the higher, transcendental level, this means the ritual tantric realization of the eschatological Phenomenon corresponding to the coming of the Consoler and the Wife. Only on this level can those who are building the “black pyramids” be defeated.

The preparation and organization of the most mysterious ritual of the “red circle” constitutes the main trope of the novel. On their way to accomplishing this procedure, the members of Atlantis Magna embark on symbolic journeys, analyze mystical texts, seek the true causes behind political transformations, explore the oddities of the history of various ancient European ancestral lines, they decipher esoteric ideas (appearing like information leaks in ordinary tabloid literature), experience love-filled and erotic relationships, are subjected to assassination attempts, and become victims of kidnapping and torture. But all of this concrete flesh of the fascinating, detective-like novel is a continuous reading and clarification of the interconnected visionary reality of the Final Event of history, the manifestation of the Great Eurasian Empire of the End, the Regnum Sacrumor Imperium Sacrum, whose reflections are discernible in all aspects of the modern world.

On the level of political conspiracy, the novel’s heroes operate actively and decisively. The spiritual resistance to New Age and neo-Spiritualism, for whose representatives (from Alice Bailey to Teilhard de Chardin and Sai Baba) Tony d’Antremont proposes to arrange an “occult super-Auschwitz, a super-Majdanek”, is projected onto political opposition to the New World Order, Americanism, and Liberalism, a confrontation which forces the “agents of Being” to weave a network of global conspiracy with all those political forces opposed to globalism. Palestinian terrorists, underground European neo-Nazi groups, social revolutionaries and Red Brigades, the descendants of aristocratic families who hate “democracy” and secretly wish to end the liberal epoch, members of the Italian mafia, Gaullists and Francoists, Third World revolutionaries, shamans from America and Asia, communist leaders, and German bankers all become participants in a geopolitical project aimed at the establishment of a final Eurasian Empire. Diplomatic receptions, foreign trips, confidential talks, and intelligence gathering make up the political aspect of the conspiracy of the “agents of Being” and a special storyline of the novel, superimposed over occult conversations and the long esoteric monologues of the story’s heroes.

Parvulesco’s novel is not structured along the traditional logic of a complete narrative. It is altogether characteristic that the novel comes to an abrupt end mid-word on page 533. All the preceding contents have brought the reader close to the eschatological denouement of the occult war, but here the literary world ends, and actual reality begins. The majority of the novel’s characters are historical figures, some of whom have died, while others are still alive. The books and texts cited in the tale really exist. While many of the book’s episodes and retold legends are fictional, many are not. One characteristic detail is that the majority of the names mentioned are provided in parentheses with dates of birth and death.

After reading Star of the Invisible Empire, a natural question arises: What exactly have we just read? A novel? Fiction? Fantasy? Surreal literature? Or, perhaps, an esoteric tract?

Or is it a real revelation of the true background to modern history, seen from the standpoint of metaphysical fullness in all its volume, beyond hallucinations which are in essence all banal, everyday views explaining nothing and extremely far from the truth?

In the dedication that adorns the copy presented to me, Jean Parvulesco himself called his novel a “most secret and most dangerous initiatic novel in which Absolute Love presents its final weapon of Absolute Power and lays the occult foundations for the future great Eurasian Empire of the End, which will be akin to the Kingdom of Heaven, Regnum Sanctum.”

Nothing more nor less.

The Red-Brown Shiva

During one of our discussions, when I was telling Parvulesco about the meaning of the term “ours” in Russian political terminology, Parvulesco became very animated and showed me a place in one of his early novels (from the mid 1970’s) in which he providentially employed the very same term in a strikingly similar sense. For him, “ours” are the members of the conspiracy of Being, a secret network of agents of influence who are united by a common occult goal beyond political differences, and who stand against the cosmopolitan and profane civilization that has been established on the planet.

Moreover, my Italian friends once sent me the copy of an article of Parvulesco’s from the late 1960’s in which he spoke of “Eurasianism”, the geopolitical project of a Continental Bloc, the need for a Russo-German alliance (a renewed Ribbentrop-Molotov pact), and even the need to merge red and brown into a single revolutionary, anti-globalist front! It is altogether strange how the texts of this amazing man – which remain popular only as literary works while provoking the condescending smile of “academic” Traditionalists – pre-emptively described many years ago with an almost prophetic clairvoyance precisely that which has become a political fact only in recent years – in Russia, far from Europe.

All of this leads to quite disturbing thoughts as to the true nature of this genius writer. Who are you, in the end, Mr. Parvulesco? The commander of Altavilla? Whoever he is, Parvulesco is undoubtedly “red-brown”, not least because his sympathies are with the mysterious female figure whom certain really existing initiatic societies call the “Red-Brown Unicorn.”, Licorne Mordore. It should be noted that the French word mordoré means, more precisely, “red-brown with gold or a golden tint.” Besides this squeamish and derogatory term “red-brown” which has long since branded the most interesting political forces in Russia, there is also the royal, regal shade of this color – the final, eschatological coronation, with Alchemical Gold, of the great, continental Eurasian Revolution. This Revolution is being prepared and carried out today by “ours” – the secret and overt agents of Being. Yet another personage of sacred tradition is bestowed this color: the Hindu god Shiva, who is liturgically called the “red-brown” and “the terrible.” This god’s character is close to the element of our Red-Browns. Yes, this element is terrible and destructive in its outer manifestation. But the terrible red-brown Shiva is the keeper of the secret of Eternity, that which is revealed in all its entirety in the End Times, when it denies with its “terrible” being the beginning of the Age of Aquarius. Red-brown Shiva is the patron of the tradition of sacred Love, Tantra – the very same Tantra to which one of Jean Parvulesco’s first books, La Miséricordieuse Couronne du Tantra (The Merciful Crown of Tantra), was dedicated.

The agents of the Inner Continent are awake. In the night sky of our repulsive civilization appears the magic Star heralding the imminent transformation of the Inner into Outer. This is the Star of the Invisible Empire, the Empire of Jean Parvulesco.

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The Gnostic

Author: Alexander Dugin

Source: Open Revolt 

Originally published in 1995 in Limonka, the official newspaper of the National Bolshevik Party.

The time has come to reveal the truth, to expose the spiritual essence of what boot-licking ordinary people call “political extremism.” We have confused them enough by changing the labels of our political sympathies, the color of our heroes, and by passing from fire to cold, from “rightism” to “leftism” and back again. All of this has been but an intellectual artillery barrage, a kind of ideological warm-up.

We have frightened and tempted the extreme right and extreme left, and now both, and others, have lost their way, strayed from the beaten tracks. This is amazing. As the great Evgeniy Golovin liked to repeat: “He who goes against the day, should not fear the night.” There is nothing more pleasant than when the ground is slipping out from under your feet. This is the first experience of flight. It kills vermin. It tempers angels.

Who are we, really? Whose menacing face is it all the more clearly peering out from the paradoxical, radical political movement with the terrifying name “National Bolshevism?”
Today we can respond without any ambiguity and vagueness. But this necessitates a brief excursion into the history of the spirit.

Mankind has always had two types of spirituality, two paths – the “Right Hand Path” and the “Left Hand Path.” The first is characterized by a positive attitude towards the surrounding world, in which harmony, balance, bliss, and peace are seen. All evil is but a particular instance, a local deviation from the norm, something insignificant, transient, having no deep, transcendental causes. The Right Hand Path is also called the “Milky Way.” It does not subject man to any particular suffering; it protects him from radical experiences, leads him away from immersion in suffering, and away from the nightmare of being. This is a false path. It leads to slumber. It leads to nowhere.

The second path, the “Left Hand Path”, sees everything in the reverse. There is no milky bliss, but black suffering; no silent calm, but the festering, fiery drama of split being. This is the “path of wine.” It is destructive, terrifying. Wrath and rage reign on it. In this path, all reality is perceived as hell, as ontological exile, as torture, as submersion into the heart of some kind of unthinkable catastrophe originating from the very heights of the cosmos.

If on the first path everything appears to be good, then on the second path everything appears evil. This path is monstrously difficult, but it is the only true one. On this path it is easy to stumble and even easier to disappear. It guarantees nothing. It entices no one. But only this path is correct. He who takes this path will gain fame and immortality. He who survives it will prevail and receive an award that is higher than being.

He who goes down the Left Hand Path knows that it will end. The dungeon of matter will collapse and be transformed into a heavenly city. A chain of initiates passionately prepares the desired moment, the moment of the End, the triumph of total liberation.

These two paths are not two different religious traditions. Both are possible in all religions, in all confessions, in all churches. There are no external differences between them whatsoever. They concern the most intimate parts of man, his secret essence. They cannot be chosen. They themselves choose a man to be their victim, their servant, their instrument, their weapon.

The Left Hand Path is called “gnosis”, “knowledge.” It is just as bitter as knowledge and it generates sorrow and cold tragedy. Once upon a time in antiquity, when mankind still attached decisive importance to spiritual things, the Gnostics created their own theories on the level of a philosophy, a doctrine, the cosmological mysteries, and on a cult level. Gradually people degenerated, stopped paying attention to the sphere of thought, and plunged into physiology in search of individual comfort in everyday life.

But the Gnostics did not disappear. They moved the dispute to a level of things understandable to modern citizens.

Some of them proclaimed slogans of “social justice”, developed theories of class struggle, and communism. The Mystery of Sophia became “class consciousness”, and the “struggle against the evil Demiurge, the creator of the cursed world” took the shape of social battles. The threads of ancient knowledge stretched to Marx, Nechaev, Lenin, Stalin, Mao, and Che Guevara. The wine of socialist revolution, the joy of rebellion against the forces of fate, and the sacred, berserker passion for total destruction of all that was black for the sake of obtaining a new, otherworldly Light.

Others opposed the ordinariness of everydayness with the secret energy of race, the noise of blood. Against mixing and deformity they raised laws of purity and a new sacrality, a return to the Golden Age, the Great Return. Nietzsche, Heidegger, Evola, Hitler, and Mussolini draped the Gnostic will in national, racial teachings.
It is quite right that the communists didn’t care much for workers, nor Hitler for Germans, but not out of cynicism. Both were obsessed with a deeper, more ancient, more absolute aspiration, the common Gnostic spirit, the secret and terrible light of the Left Hand Path. What workers, what “Aryans”… The point is totally different.

Other creative personalities summoned to the Left Hand Path, the path of gnosis, also floundered between “reds” and “blacks” and “whites” and “browns” in their spiritual quests. Entangling themselves in political doctrines, going to extremes, and yet unable to clearly express the metaphysical contours of their obsession, artists from Shakespeare to Artaud and from Michelangelo to Eemans, from the troubadours to Breton, have drunk the secret wine of suffering, greedily soaking up in society, passions, sects and occult brotherhoods the disparate fragments of a terrible teaching that leaves smiling impossible. The Templars, Dante, Lautréamont. They never smiled in their lives. This is a sign of a special chosenness, a trace of a monstrous experience of something that has been common for all Left Hand Pathers.

The Gnostic looks at our world with his severe gaze – the same gaze as that of his predecessors, the links in the ancient chain of the elect of Horror. A repulsive picture reflects in his eyes. A mad West in consumer psychosis. An East whose dullness and pathetic submissiveness disgusts. A sunken world, a planet lying on the bottom.

“In underwater woods, rush is useless and motion ceases…” (Golovin)

But the Gnostic does not abandon his cause. Not now, not tomorrow, not ever. Moreover, he has every reason to celebrate on the inside. Did we not tell the naive optimists of the “Right Hand Path” where their excessive ontological trust will lead? Did we not predict the degeneration of their creative instinct down to the grotesque parody that is today’s conservatives, who have reconciled with everything that horrified their more sympathetic (but no less hypocritical) predecessors just a few millennia ago? They didn’t listen to us. Now let them blame themselves and read New Age booklets or marketing handbooks.

We have forgiven no one. We have forgotten nothing.

We have not been deceived by the changes in social decorations and political (wanna-be) actors.

We have a very long memory. We have very long hands.

We have a very severe tradition.

The labyrinths of being, the spirals of thoughts, the whirlpools of anger…

Baron Ungern: God of War

Author: Alexander Dugin

Source: Open Revolt

Episode 6 of Alexander Dugin’s “Historico-Magical Meditative Radio Show” FINIS MUNDI

Petrograd, 1920. Feliks Edmundovich Dzerzhinsky is finishing up a report for comrade Lenin:

It seems that Ungern is more dangerous than Semenov. He is stubborn and fanatical. Clever and ruthless. He occupies key positions in Dauria. What are his intentions? To attack Urga in Mongolia or Irkutsk in Siberia? To swing around to Harbin in Manchuria, and then on to Vladivostok? To march on Beijing and restore the Manchurian dynasty to the Chinese throne? His monarchical plans are limitless. But one thing is clear: Ungern is preparing a coup. He is our most dangerous enemy to date. Destroying him is a matter of life and death.”

Dzerzhinsky attached to his report to the Supreme Soviet an excerpt from a letter that had fallen into the hands of Siberian partisans:

The Baron pronounces the words ‘commissar’ and ‘communist’ with hatred, often adding ‘will be hanged.’ He has no favorites, he is unusually firm, adamant in matters of discipline, very cruel, and very gullible…He lives surrounded by Lamas and shamans…Out of addiction to the scandalous and unusual, he calls himself a Buddhist. It is more likely that he belongs to some far-right Baltic sect. His enemies call him the ‘Mad Baron.’”

Baron Roman Fedorovich von Ungern-Sternberg was born on December 20th, 1885 in Graz (Austria) to a family of Baltic aristocrats living in Estonia. His family can be traced back to at least the 18th century. According to reliable data, two of his ancestors belonged to the Knights of the Teutonic Order and fell at the hands of the Poles. His family members served the Order, then Germany, and, finally, the Russian Tsar and Russian Empire. According to the baron himself, his grandfather converted to Buddhism while in India, after which his father and he himself also became Buddhists. The baron graduated gymnasium in Reval (Tallinn) and attended a cadets school in St. Petersburg, where in 1909 he was sent to a Cossack corps in Chita. During an officers quarrel in Chita, the baron challenged his opponent to a duel and wounded him. The baron himself sustained a serious injury, as a result of which he would experience severe headaches throughout the rest of his life, to the point that at times he lost the ability to see.

Because of this duel, the baron was expelled from the corps in July of 1910, from then onwards beginning a journey around Siberia accompanied by only one companion – his hunting dog Misha. Somehow he ended up in Mongolia, which was destined to be his fate. This strange, desert-stretched, wild, ancient and harsh country fascinated Ungern. In Mongolia, the baron managed to get into personal contact with the living Buddha, Kutuktu, the supreme figure of Mongolian Lamaism. At the time, Mongolia was experiencing a revival of imperial sentiments and was seeking independence from China. In Urga, the Mongolian capital, the baron’s determined character was soon noticed, and Kutuktu himself appointed Ungern commander of the Mongol cavalry. Taking advantage of the unrest and revolution in China, the Mongols succeeded in expelling the Chinese occupants from their country, and in 1911 the “living Buddha” established an independent monarchy in Mongolia. 

The baron’s military services for Kutuktu were duly noted, and he became a deeply revered figure in the Mongol world. Before his departure from Mongolia, Baron Ungern, accompanied by his friend Prince Djam Bolon. At the latter’s insistence, Ungern visited a clairvoyant of a most ancient and respected shamanic line. In this fateful moment, in a trance, the clairvoyant revealed to Baron Ungern the secret of his spiritual nature:

I see the God of War…

He rides a gray horse across our steppes and our mountains. You will

Rule over a vast territory, oh white God of War.

I see blood, lots of blood…

A horse…

Lots of blood.

Red blood…

I see no more. The White God of War has disappeared.”

In 1912, Ungern visited Europe – Austria, Germany, and France. According to the testimonies offered in Krauthof’s book on Ungern, Ich Befehle (“I order”), in Paris the baron met and fell in love with the woman of his heart, Danielle. This was just on the eve of the First World War. True to his duty and on the order of the Tsar, the baron was compelled to return to Russia to take his place in the ranks of the imperial army.

Ungern set off back to the Homeland with his sweetheart, Danielle. But in Germany he was threatened with arrest for being an officer of the enemy army. The baron took an extremely risky journey on a small boat across the Baltic Sea. The little vessel was wrecked in a storm, and the lady was killed. The baron’s survival was nothing more than a miracle. From that time on, the baron would never be the same. Thenceforth he paid no attention to women. He became extremely ascetic and extremely, inhumanely cruel. In his review of Krauthof’s book, Julius Evola wrote: “Great passion incinerated all the human elements inside of him, and from then on only the sacred force that stands above life and death remained in him.”

The maelstrom of war pulled him in. The baron fought with inimitable courage against the Austrians, sustaining multiple wounds and being awarded the Cross of St. George and the Sword of Honor for his bravery and selflessness. After the Bolshevik revolution, Ungern was one of the first to engage in merciless battle with the Reds under the command of Ataman Semenov. And in this war, he distinguished himself with unbridled courage, steadfastness, and superb knowledge of military strategy.

Ungern gradually organized his own division consisting of Russian officers, Cossacks, and indigenous Siberians (especially Buryats) who remained faithful to the Emperor. Its full name was the Asian Cavalry Division. Incredible, inhuman discipline reigned in Ungern’s units. The slightest offenses were punished in the most merciless manner up to the death penalty.

Major Antoni Aleksandrowicz, a White officer of Polish origins and former Mongolian artillery instructor, wrote:

Baron Ungern was an outstanding man, extremely complex both psychologically and politically. (1) He saw in Bolshevism the enemy of civilization. (2) He despised Russians for having betrayed their legitimate sovereign and failing to cast off the communist yoke. (3) Nevertheless, among Russians he singled out and liked ordinary peasants and soldiers while he fiercely hated the intelligentsia. (4) He was a Buddhist who was obsessed with the dream of creating a knightly order in the likes of the Teutonic Order and Japanese Bushido. (5) He strove to create a gigantic Asian coalition, with which he wanted to set off on a conquest of Europe to turn it towards the teaching of the Buddha. (6) He was in contact with the Dalai Lama and the Muslims of Asia. He wielded the title of Khan of Mongolia as well as the title of ‘bonze’, or an initiate of Lamaism. (7) He was ruthless to an extent that only an ascetic could be. The absolute absence of sensitivity that was typical of him can be encountered only among beings who know neither pain, joy, pity, nor sorrow. (8) He possessed an extraordinary mind and considerable knowledge. His ability as a medium allowed him to completely accurately understand the nature of whomever he spoke with from the first minute of conversation.”

This account of Baron Ungern, left by a man who served him, was published in 1938 by none other than René Guénon himself in the main Traditionalist organ, the journal Études Traditionnelles.

***

Mongolia once again lost its independence, and its capital, Urga, was occupied by Chinese troops who actively cooperated with Bolshevik agents and provocateurs among the local population. Kutuktu, the living Buddha, was arrested. The absolutely sovereign, spiritually-incarnated, theocratic ruler of Great Free Mongolia was made into a pathetic prisoner.

The White Cause gradually lost on all fronts. After Kolchak’s defeat, only Ataman Semenov and Baron Ungern posed serious, fierce resistance in the East. Pressed on all sides by the Reds, the Asian Cavalry Division entered Mongolia. Its ranks were composed of representatives of many peoples – both European and Asia. Having lost the Russian Empire, the heroes of the Asian Cavalry Division, faithful to the Principle, marched on to restore the Mongol Empire.

Ungern gradually devised a desperate geopolitical plan to create a unique zone in Asia, or more precisely in Mongolia, free from both Bolshevik influence and the troops of the profane West. It would be a unique world in which the ancient laws of the Sacred Tradition would be in force. Ungern was familiar with the books of Saint-Yves d’Alveydre, and knew of the existence of the secret, underground country of Agarttha, where the laws of time are not in effect and where the King of the World, the Chakravarti, resides. Like the Knights Templar, who not only guarded European pilgrims from the Saracens, but also protected the great mysteries of spiritual knowledge from degenerate Catholicism and the secularizing French monarchy, Ungern aimed to create a special zone between the shrines of Tibet, where according to legend lies the entrance to Agarttha, and the rest of the world.

The Name of Mongolia – Khalkha – means ‘Shield.’ It is the ancient homeland of Genghis Khan, the restorer of the Empire of Ram. The mission of Mongolia is to serve as an obstacle in the path of the rabid hordes of apocalyptic humanity – the Gogs and Magogs of Bolshevism, democracy, and the profane world, the freaks of the modern world…Here, and none other than here, Tradition must be restored and a fight be put up against the forces of the West, the citadel of perversion, the source of Evil. The whole destiny of my line is that of going to the East, to the Rising Sun. I have no heirs and I have reached the Eastern edge of Eurasia myself, on my own. There is nowhere further to go. From this magical point of sacred geography shall begin the Great Restoration…Khalkha – the sacred steppes, the Great Shield.”

Ungern entered Mongolia not as a leader of the last unit of an army battered by the Reds, but as a “mythological hero”, an incarnation of the God of War, as the fulfiller of the Swedish mystic Swedenborg’s testament that “only the sages of the Eurasian steppes of Tartary” – Mongolia – “can find the key to the mysteries of the sacred cycles and the original mystical manuscript long ago lost by humanity under the strange title “The War of Jehovah.”

Ungern’s troops neared Chinese-occupied Urga. On February 3rd, 1920 the baron ordered an attack on the Mongol city of Urga, defended by a Chinese garrison which greatly outnumbered the baron’s warriors. Thanks to a rapid and frantic operation in which Ungern himself took part, his men managed to free Kutuktu, the living Buddha, who was guarded by a large and well-armed Chinese unit. Afterwards, the Asian Cavalry Division, together with Mongol units that joined the baron, attacked Urga. It was a brilliant and extremely important Victory. Tradition and Order were restored in Mongolia. Kutuktu appointed the baron the absolute dictator of Mongolia. Baron Ungern became the first European to receive the title Khan of War, Khan-Chan-Chun.

The first part of this mad plan, parallels to which can only be found in the magnificent and brilliant Middle Ages, not in the “skeptical” and “cynical” 20th century, seemed to be coming true. Henceforth, the dictator of Mongolia, Khan-Chan-Chun, or simply Ungern-Khan, the cruel and noble ascetic, initiated his plan to restore the sacred meaning of Khalkha, the magical Shield of the earth.

No, this is not a fairy tale, not a hallucination. This really happened. Relatively recently.

In dark times, the purity of a hero draws such resistance from the degenerate surrounding environment that curbing and subordinating it necessitates extraordinary means. It is only a matter of course that the majority of officers and soldiers of the Asian Cavalry Division, the Russian Cossacks, and servants did not comprehend the sacred ideals of the mad baron. Kolchak and Wrangel’s failures, apathy, and fatigue all demoralized the army. Many could not resist drinking, stealing, looting, and deserting…The corrupting spirit of the decomposing emigration, the Harbin Russian saloons, and vacant spaces among Parisian taxi drivers – all with Russian tears, saliva, and sighs – all irresistibly tempted the broken fragments of Kolchak’s army.

The Khan of War had to resort to extreme measures. He organized a system of severe punishments. 18 officers, some of whom were decorated veterans personally loyal to Ungern, were thrown into the icy, stormy Mongolian river for drunkery. He spared no one and nothing. Some of those who could swim survived. Some didn’t. But the drinking stopped among them and the rest of those who saw the frozen-blue, frostbitten corpses of their comrades. Such was a kind of forced conversion of the Cossacks to shamanism – after all, swimming in the river in winter in one’s clothes by virtue of internal heat, tapas, and then drying one’s clothes on the shore with the warmth of one’s own body, is a typical shamanic practice. There could not have been more appropriate conditions for indulging in such a national custom.

Colonel Sipailov, Ungern’s shadow, nicknamed the “Thug” in the army, behaved even more grimly. Sipailov was a typical “dark twin” [to Ungern]. Such grotesque characters very often accompany the personal path of great men, embodying the dark aspects of the soul of the hero. If Ungern’s brutality was founded on high spiritual asceticism and was akin to a kind to holiness, then Colonel Sipailov was a genuinely mad sadist. For abusing a yard dog, Sipailov shot the best Cossack commander in all of Ungern’s army and put his corpse on public display. Some were beaten to death with whips for all types of faults, even the tiniest spoils. Sipailov was Ungern’s Dzerzhinsky. All the means by which Ungern imposed order in Mongolia and his army strikingly resembled the Bolshevik terror – no wonder the Bolsheviks respected Ungern more than other leaders of the White movement. Behind it all one could glimpse some kind of inner affinity, a unity of common type at that magical point where extreme right meets extreme left, where opposites coincide.

Sipailov’s atrocities were wild and senseless. Only for a short time did this “black double” of Ungern soften, when he met a girl who melted the stale heart of this sadist. For some time, the officers and soldiers sighed with relief as Sipailov, so it seemed, devoted all his time to pretty little Mashenka.

However, according to eyewitnesses, the following scene eventually took place in Ungern’s quarters. Mashenka had prepared a pie for the commanders. Ungern made an exception and allowed for some champagne to be drunk. Sipailov was extremely lively and unexpectedly kind. When the officers asked him to call Mashenka to thank her for such an amazing dish, Sipailov turned pale, went out, and came back with a strange bag in his hands. He pulled the bloody, severed head of his lover out of it and, with a yellow gleam in his eyes, dumped it on the table in front of the dumbfounded officers. He added laconically: “Bolshevik agent.”

***

Mongolia was still in good hands, but the situation became increasingly ominous. The Bolsheviks were winning on all fronts. Ungern gathered his officers at his quarters in Urga:

Gentlemen, bad news. Ataman Semenov has left Chita. The Soviet General Blücher, a Red Teutonic pig, has just occupied the city. His headquarters are in Verkhneudinsk near Lake Baikal. All of Siberia is now Bolshevik.”

And Crimea?”

Crimea is gone. The remnants of Wrangel’s army have fled on the ships of our Western pseudo-allies.”

The situation was as simple and deadly as the tip of a sword. The Baron summed up in one simple phrase:

Gentlemen, there is only one combat-ready White army left: the First Asian Cavalry Division.”

Well, we are the last ones then.”

This is a catastrophe.”

No, Boris Ivanovich, it is not a catastrophe. It is an honor.”

For Ungern, Honor meant Faithfulness. Or, as the profound contemporary poetess Savitri Devi Mukherji said on an altogether similar matter: “‘Faithful when all become unfaithful—while we never forget, never forgive.”

The storm clouds were gathering. Jean Mabire’s book on Baron Ungern describes Ungern’s last meeting with Kutuktu before the Khan of War left Urga forever to move North, to Siberia, where he would put up one last fight against the Bolsheviks.

Kutuktu, the Living Buddha, took his place. His face, in black glasses, was impenetrable as always, but his terrible fatigue was felt in all its force. Only with great difficulty did the old man restrain a nervous shiver. A huge throne with a high gilded back, littered with yellow silk pillows. Ungern bowed. He glanced around. The Baron was not one to deliver long speeches, he restricted himself to an announcement of his decision:

In a few days I am leaving Mongolia. I am going to Baikal to fight our common enemy, the Reds. Your country is henceforth free, and its sons, scattered around the world, should return to their Homeland. Soon the Empire of Genghis Khan will be reborn. You must preserve the freedom that we have won.’

But in his [Kutuktu’s] soul, a storm raged: without Ungern’s support he was nothing, just a blind old man, too feeble and impotent to drive young revolutionaries like Sukhbaatar and Choibolsan out of the country.  Kutuktu asked the Baron to follow him into his office to talk one-on-one.

The divine Kutuktu walked over to a safe oddly framed against the oriental decor of the room. He fumbled with the lock for a long while. Finally, a heavy door slowly opened…Kutuktu reached up the metal shelves for a casket carved out of ivory. Inside was a ruby ring with a solar sign, the Hackenkreuz, the symbol of ancient Aryan conquerors.

Genghis Khan never took this ring off of his right hand.’

Roman Fedorovich von Ungern-Sternberg stared at the jewel in a daze. As if in a dream, he extended his hand to Kutuktu. The old man was shaking and hardly managed to put the ring of the great conqueror onto the Baron’s finger. The Living Buddha blessed Ungern. Putting his hands on his head, he pronounced:

You will not die. You will be re-incarnated in a more perfect form of being. Remember this, living god of war, Khan to whom Mongolia is owed.’

Ungern felt as if the ring was burning his hand.

The Prince of Mongolia and loyal vicar of Kutuktu went out of the palace of Nogon-Orgo. The Lamas parted in front of him. In his resolutely ringing spurs, Ungern swiftly exited the corridor, never once turning back, and went beyond the palace, where he powerlessly collapse into the back seat of a car.

To headquarters’, he told Makeev.

The Baron felt the circle closing.”

Ungern’s forces once again marched onto Russian land. Now it was no longer a war they were waging, but guerrilla operations. Nevertheless, Ungern very seriously worried the Reds. He appeared where least expected, like lighting, suddenly, and would leave destruction and death in his wake. For him, the God of War, this was natural. The best units of the Red Army in Siberia were thrown at him, and General Blücher was made personally responsible for the whole operation.

But this was already agony. In the material world, everything reaches its fateful, fatal point. Ungern, however, was submerged in another reality, where he saw pictures of triumph and victory and the realization of a cherished dream. His being imperceptibly passed on to another, subtle plane which began to interfere with ordinary reality. His subordinates increasingly came to understand that their commander was insane.

Ungern rose, brought out maps, and unfurled them. Laying them out on the grass, with a bamboo cane he traced an imaginary route. He told his faithful assistant, General Rezukhin:

More fantasy, Boris Ivanovich! We go up to Selenga. It’s worse with Urga. We need to choose. Remnants of the White armies are hiding in western Mongolia. They will start to flock to us. Not all the Atamans and Cossacks have died. Together we will go further to the west. Now we are in Altai amidst mountains, caves, gorges, and shepherds who still believe in the incarnated god of war. We can easily cross the border of western Turkestan.’

In Xingjiang the Chinese will arrest you.’

We’ll deal with them quickly and head further south. We have to go through China. Does such a possibility scare you, Boris Ivanovich? The country is falling apart, revolution is in full swing. The only people we’ll come across are cowardly looters and deserters. All together it’s some thousand kilometers, and we are in an impregnable fortress. And we can start everything all over again. Absolutely everything.’

Tibet?’

Yes. The roof of the world. The Dalai Lama, the highest priest of Buddhism, is in Lhasa. Kutuktu occupies the third tier in the hierarchy compared to him. I made a mistake in the very beginning: the center of Asia is not in Mongolia. Mongolia is only the outer circle, the Shield. We should go to Tibet.’

The baron slapped the map with his bamboo stick right on the mountain chain of the Himalayas.

There, among the peaks, we will find people who have not forgotten their Aryan ancestors. On the dizzying border of India and China, my empire will be reborn. We will speak Sanskrit and live according to the principles of the Rig Veda. We will gain the law that Europe has lost. And once again the light of the North will shine. The eternal law, dissolved in the waters of the Ganges and Mediterranean, will prevail.’

The baron rose. His eyes shined. His voice broke into a rasp. A light stubble covered his sunken, fatigued cheeks. He threw back his hair, revealing an enormous forehead. He was the lone and fragile commander of a people absorbed by the shadow of centuries. He continued:

My Order will be on the mountain tops. Between Nepal and Tibet, I will open a school where I will teach strength, which is needed more than wisdom.’

With feverishly shining eyes, he shouted:

Everything is ready! They are waiting for me in Lhasa! I will reveal the secret of the runes that came from the North and hidden in the secret caches of temples. My Order of warrior-monks will be transformed into an army the likes of which have never been seen before. Asia, Europe, and America will tremble.’

‘No’, Rezukhin said.

For the first time, a little general had dared to stand up to Ungern. But this time, it was beyond his own power. He could no longer obey unconditionally. He forgot about discipline and friendship. His hands trembled, his eyes filled with tears. He repeated:

‘No, Roman Fedorovich, no.’

The Baron winced and looked at him. It was as if the word “no” had suddenly destroyed his dream, as if a runaway avalanche had swept away his Buddhist temple perched on a cliff and he flew into the abyss with his mills for prayers and bonzes in saffron robes.

I don’t understand your plans’, Rezushin, ‘I know only one army – the Tsarist. And one religion – Christianity. But that is not the point. The point is that we will never make it to Lhasa. Look at the map. We can’t cross Chinese Turkestan. And Manchuria is just a stone’s throw away. It’s enough to just head East.’

Never!’, the Baron cried out, ‘Only Tibet!’

Ungern was almost alone, if not for the lot of those who had not been killed and who remained loyal, who had Honor, like him, and Faithfulness too. Ungern rode across the Altai highlands on his favorite filly, Masha, and visions overcame him.

Here on the fortress monastery flies a banner with the golden horseshoe and solar sign of Genghis Khan. The waves of the Baltic Sea break against the mass of Tibet. The ascent, the eternal ascent to the roof of the world, where there is light and force. Ascent…”

The grey horse stumbled on a stone. The dream disappeared, absorbed by mirage that enveloped the sweltering earth.

The dreams of the God of War were a premonition of what is sure to happen – not now, but on another turn of the Eternal Return. He who is truly alive will never know death.

1921. The end. Betrayal. Ungern was captured by the Reds. General Blücher had ordered that Ungern be treated like a Soviet officer. The Red Guards took him to the company command post of the revolutionary military committee of the Yenisei.

Blücher personally met Ungern and proposed that he join the Bolsheviks. Both spoke in German. Blücher spoke of Eurasianists, National Bolshevism, and a special line in the Soviet leadership, a national one, which was merely superficially covered with “Marxist phraseology”, and which was striving to build a gigantic, continental, Traditionalist state not only in Mongolia, but throughout all of Eurasia. Blucher promised the Baron full amnesty and a high position. At the same time, in a secret department of the OGPU, headed by the Martinist Gleb Boki, plans were being developed for an expedition to Tibet, for the transformation of spiritual Bolshevism into a new kind of spiritual reality.

The Baron refused all the offers. Or at least that’s what official history maintains. On September 12th, 1921, Baron Ungern-Sternberg was shot. The God of War was dead.

But do Gods die? If you are asking this, you are absolutely right. They can go away, but they cannot die.

To this day, a legend circulates through Mongolian and Buryat religious circles: “From the North came a white warrior who raised the Mongols, called on them to break the chains of slavery fettering their free land. This white warrior was the embodiment of Genghis Khan, and he predicted the coming of an even greater one…”

The “even greater one” is the Tenth Avatar, the Avenger, the Triumphant, the Fearsome Judge. All Traditions call him by different names. But the essence does not change. The defeat of “ours” is only an eschatological illusion. To embrace it is immoral. Our duty is to stand to the end. It does not matter if we lose every last one and everything losable. Our Honor is in Faithfulness.

To challenge the doom of the dark ages – this gesture itself already harbors the highest reward.

And then a little later the avengers will catch up…the Last Battalion…the Wild Hunt of Odin. “Our” forces – with a golden banner flaunting the black rune UR, the sign of the Cosmic Midnight, the personal standard of the God of War, Baron Roman Fedorovich Ungern-Sternberg, harbinger of the Avatar.

Proclaiming Traditionalism

Author: Alexander Dugin

Translator: Jafe Arnold 

The preface to the second edition of Puti Absoliuta [The Ways of the Absolute] published in Absoliutnaia Rodina [Absolute Homeland] (Moscow: Arktogeia, 1999/2000). 

 

The Ways of the Absolute was written in 1989. Its main task was presenting the foundations of Traditionalism, exhibiting how Tradition understands the most important metaphysical problems, and on what philosophical principles the sacred worldview is built. We considered the present work to be a kind of introduction to Traditionalism, as transmitting into the Russian context the main lines of such eminent modern Traditionalists as René Guénon (the founding father of this tendency), Julius Evola, etc. We pursued an altogether definite purpose, and it predetermined the topics selected, the methods of presentation, and the emphases. It was extremely important for us to at once put Traditionalist through in its proper context, and show its radical non-conformism, its rigid alternity to academic, “humanitarian” and profane philosophical trends in modern culture. Traditionalism is not a history of religions, not a philosophy, not a structural sociological analysis. It is more of an ideology or meta-ideology that is totalitarian to a considerable extent and places rather harsh demands before those who accept and profess it. Either man breaks with the totality of the worldview cliches of modernity diffused throughout his environment, completely revises his views and positions, investigates the profane genesis and then rejects them all at once in order to accept the norms of Tradition with perfect confidence and strict conviction, or he will remain essentially outside of it, outside the sacred fence, in the Eleusinian swamps of the modern world in which there is no fundamental difference between highbrow professors, philosophers, and the obedient, absolutely unreflective mass of laymen, including even those intellectuals who for “academic” reasons are interested in various “extravagant” subjects, such as theology, rituals, symbolism, traditional societies, etc.

The ambition to emphasize this aspect of Traditionalism with maximal clarity determined the structure of The Ways of the Absolute.

In the preface to the first edition of The Ways of the Absolute, we wrote the following on this matter: “‘Total Traditionalism’ arose in 20th century Europe as a special ideology standing for a complete and uncompromising return to the values of traditional, sacred civilization whose absolute negation is the modern materialist and secularized civilization – the “modern world” as such. Unlike those people who naturally belong to Tradition, the Traditionalists of the West found themselves surrounded by anti-tradition, and in order to affirm their position, they had to first and foremost reveal the elements and principles of Tradition, and declare them openly – something which would be superfluous in sacred societies and impossible in totalitarian, atheistic societies (such as communist ones, for example).”

Russian readers’ first acquaintance with the ideas of Traditionalism has, in our opinion, been quite adequate. We have succeeded in anticipating the opportunity to usurp this topic from irresponsible profane and neo-spiritualist circles.

Since the first edition of The Ways of the Absolute, the first Russian translations of the classics of Traditionalism have appeared and this trend will clearly continue. Readers can gradually, sufficiently familiarize themselves with the wholeness of the Traditionalist worldview, and then arises the new task of adequate applying such to our own tradition, to explaining what aspects of it are applicable to our reality to a full extent, and which aspects are subject to certain adjustment.

Ten years ago, the preface said: “The ideas of Guénon, whose works have hitherto been completely unknown to Russian readers, compose the foundations of this book. We have deemed it possible to avoid direct quotations of his works and chosen to freely present how we have grasped his ideas and how we have subsequently applied them in the sphere of traditional metaphysical doctrines and symbols. The present work contains a presentation of Guénon’s basic principles and concepts, whereas a detailed account of the divergences between such and our views on certain points of metaphysics would make sense only after the publication of Guénon’s main works in Russian. No matter what, it is Guénon who was and remains our spiritual guide and teacher.”

Today it can be said that this indeed happened, and in parallel to Russians’ fuller acquaintance with Guénon’s work, those aspects which were lost in the overall context of presenting the foundations of Traditionalism in The Ways of the Absolute have come to stand out. In our opinion, the gap that separates orthodox “Guenonism”, or literal adherence to Guénon’s thought in all major and minor issues, from the slightly different version of understanding metaphysical questions to which we ourselves adhere, is evermore clear. Before Guenon’s worldview became known to us in its general contours, it was premature to insist on the quality and essence of this gap, and by and large meaningless insofar as such would resemble a comparison between two unknown values. With the development of one of these values, the more prominent became the second, closely related to the first.

In The Ways of the Absolute, we based ourselves on a particular metaphysical tradition whose main lines were developed in a very closed and discrete intellectual milieu associated with such thinkers at Geydar Dzhemal, Yuri Mamleev, and Evgeniy Golovin. Having inherited from them a taste for paradoxical pivot in metaphysical intuition, we tried to combine this with orthodox Traditionalism, subjecting the latter to corrections arising out of the spirit of the above-mentioned school. The result was this book.

Intensive development of certain ideas has led the author to a whole series of new metaphysical conclusions which have been expressed in our other works, first and foremost in The Metaphysics of the Gospel.

We have decided to introduce some minor edits (mostly in the citations) in the text of this second edition of The Ways of the Absolute, since some suspicions have gradually been reborn as convictions, and certain arguments in orthodox Guénonist terms are so inadequate that we have resolved to withdraw them from the text or, in the very least, substantially correct them. Nevertheless, it is extremely important to consider the chronology of the writing and first edition of this book, as such was the first step in what was in its own right a “Traditionalist proclamation.” 

 

© Jafe Arnold – All Rights Reserved. No reproduction without expressed permission. 

We and the Millennium

Author: Alexander Dugin

Translator: Jafe Arnold

The introduction to Russkaiia Veshch [“Russian Thing”] Vol. I (Moscow: Arktogeia, 2001). 

 

Along the roads of lies

We have been very cruelly deceived for a very long time. We are deceived in everything. We have been cheated big time. And this did not just start yesterday…

The world, the reality, the country, and the humanity which scholarly, cultural, and political authorities describe did not and does not exist. All things in our apocalyptic world have been tampered with, as if we look at everything though a hypnotic haze arranged by malicious conspirators and skillfully hypnotic rascals in service of the Prince of this World.

We have just crossed the threshold of the millennium, but we think about toothpaste and phone bills. It is rather sad that we, through the fog of indifference, feel that the Homeland, Russia, is somewhere near, that the thick broth of our national surrounding is poured around us…but what Homeland? Where is the Homeland? Where is she from and where is she going? In what time does she live? We don’t even think about this. Indeed, we cannot even think properly. After all, all the systems of coordinates have been shot down, the structures of contemplating the world have been twisted, and croaking pinko priests spoil the endeavor with the scraps of narcissistic maxims and completely spoiled morals.

Russia is not only losing its place in history. She is also losing consciousness of history. Russia is not only lost in space. It is losing awareness of space.

In the face of the millennium, we are naked with gaping mouths, glazed-over eyes, and a stupid purse in our hands. The soul of Russians is in a cast…

The Black and Golden Millennium

The unidirectional time which irreversibly flows from the past to the future that we were taught for so many years by the preachers of “progress” cannot be found in nature. Time has a special quality associated in complex ways with eternity and it can flow in both directions. This is a basic religious fact: the prophets see what there is, what was, and what will be. All three modalities of sacred history coexist and are present in being. For ordinary people, they open sequentially and unfold in a certain order. But exceptional personalities can have quite different relations with the mysterious elements of time. These exceptional people perceive eternity as a fact, as a reality of experience. The rest must believe in eternity, believe in the eternal essence of being that which was, is, and will be. Those who claim that what exists is only an ephemeral instance, only a fleeting moment “here and now”, and that the rest is just the imagination – these people are puppets of the Antichrist. Their place is in the brutal fires of hell.

In what chapter of sacred time does Russia breathe today? In what historical period are we living?

The answer is disappointing. (Or is everything more subtle?). We live totally close to the end.

We are approaching the end following the natural roads of degradation. Progress doesn’t exist. Only regress exists. We have moved further away from the primordial, deified world. Technological prostheses struggle to make up for the lost spiritual essence, but they cannot. Rather, they only exacerbate the fall and bring nearer the final catastrophe. Technological development is evil and the external expression of active spiritual decline.

The resources of the Golden Age were exhausted long ago. The silver age is far behind us. The bronze age of heroes ended. And even the iron age of dark industry is closed. The millennium is painted black. Finis Mundi. Black Millennium.

This is a general diagnosis of humanity, but it concerns us first and foremost. Why?

Because we were the last chosen ones, and our gold, salvational world mission ended only yesterday…Or maybe it hasn’t even ended…

The sacred civilizations of the ancient world gradually went down the path of global degradation from the Golden Age to Babylonian dust and the sands of oblivion measured by threads of thousands of years. At the edge of the abyss, peering into the abyss of hell, ancient humanity was supported by the gracious sacrifice of the Son. Before the final chord, when the spiral of regression approached the final line, the Son of God revealed the true path to the last children of the last century.

Orthodoxy appeared as a New History in an incredible, salvational perspective which reflected all the preceding epochs. In two thousands Christian years, we relived at an accelerated pace the endless centuries of past epochs stretching back many thousands of years, plus blissful eons when no one considered years or centuries…and once again from the golden age to the iron age. The golden age of Constantine and the Ecumenical Councils. The Silver age of Byzantium. The bronze age of Moscow the Third Rome. And the iron age of modern, total apostasy. The last point was the Russian schism. Then the darkness enveloped everything. Babylon is here.

Russia lived through the silver age of Orthodoxy on the periphery, although sunnily and with dignity, promising with Metropolitan Hilarion a great future. In the bronze age of Orthodoxy, Moscow became the central subject. Muscovite Rus, the country, and its people, that is, we (or “not only us?” or “only not us”?) had been destined to this end for centuries. Outside of Rus, there was no salvation, the spiritual energy of ages was drawn to us, and the rays of eternity shined upon the Homeland. And eternity, just as with the ancients, the prophets, the patriarchs, and the saints, sowed us into the god-bearing people. Russians entered the holiest of times, the heart of which, where there is simply no time.

But Muscovite Rus fell and the iron Antichrist came for real and to stay, now already everywhere.

We slowly slipped (in the Romanov way with Frenchmen at the head) into historical nothing. The place of the amputated dimension ached. The Old Believers, Russian sects, and charming strangers of all kinds howled out of insane, bronze pain. The soul of Russians ached as voluntary bodies crackle in fire, and the citizens of Secret Russia, full of and frantic with the highest hope and with the passports of the celestial chancellery, fell into a maelstrom. The iron age was agony – this was the last Russian testament from Habakkuk to Stalin. 

In October, great suffering came from under the bushel and drowned our vast lands in blood. The Reds. It was much worse and much better at the same time. The deep spirit was unleashed. How it rushed about and swung its poisonous tail – morally judging this is not up to us. Those who know the essence of the point of such prefer not to open their mouths. There are things which are so deep that they are beyond moral evaluation. If you dip your finger into it, you will never be the same.

The Reds attempted to construct an optimistic fortress out of emptiness and longing and transform the pain and misery of the iron age into the triumph of sunny creation. In their own way, they interpreted the mystery of the cross of Nika.

Perhaps we will never truly understand the Soviet stage in the sacred history of mankind. On the one hand, its scribes spread nonsense about progress, reductionism, banality, atheism, the myth of apes, amoebae, bacteria, and plans, nonsense about the equality of people, contempt for the past, historicist ephemerality, etc. But through the grimaces of Soviet idiocy amazing features of another thought stood out and expressed themselves, let themselves be known, haunted from underneath the layers of frozen silence and constantly shaking, sliding, and flowing into a stupor.

This was the difficult, daunting thought of the End. But also of the Beginning. The thought of pain and sorrow, the impossible joy and inevitable anguish.

The Reds wanted to shoot and hug at the same time. They strove to be external just as much as they were internal. They were just as childish as they wanted to appear wise and old.

The Soviet eon was the last chord of the iron age.

Here is the subtlety: we were the last subjects of the bronze stage in the sacred history of Christianity. In a certain and often paradoxical sense, we remained true to this mission in the next, iron age. Our iron age was exemplary. We opposed the vulgarities of liberal degeneracy with the bloody drama of Bolshevism. The Twelve poem. We opposed the rest of humanity’s quiet slip out of reality with the paradoxes of merciful genocide and the machine-gun rattle of the solar Chevengur.

But now this is in the past. Although it all still exists here and now. These are our bodies born from the loins of the natural born killers of October, the bright paladins of pain. These are our streets, our missiles, our hair, the trajectory of our thoughts and carnal inclinations. The holiness of bronze Muscovite Rus and the rebellion of the red dragon out from underneath the lower boundaries of banality soaked the seed from which we, the Russian people of the millennium, hatched. There is no escape!

But now? Let them tell us what is now! Is it really just the end? Oblivion? Are we to be led into the leaded, empty labyrinths of the world market and planetary management?

Not. Not only. We have just misunderstood the End.

The end, the Eschaton, is total restoration. For us Orthodox, there is even something more, much, much more than total restoration. It is Marriage – Marriage beyond. Promised, continually delayed, exhausted, wounded, worn out and bruised by others, we are tired of waiting. Our Marriage. A wedding without measure. The groom is Fire. “Fire, reload.”

Now it will be resolved – which virgins are to sleep, and which are to stay vigil. Some will light a candle, others will snore in slumber.

The five maidens of Rus. Five, regenerated, inner feelings. Five organs of our national perception sharpened by extreme pain, suffering, and compassion, burn marks, shopping fairs, and the NKVD.

On the verge of the Great Midnight. On the edge of the millennium. Rus. Half asleep, half awake. (Where will you find yourself?)

So that it will finally happen! So that it will finally burst! So that the guts of the heavens will be ripped out! So that the winepress of wrath will be clamped on the bastard generation X of the apocalypse! So that we and they will be devoured! Everyone! Some will emerge from the other side. Some will drown. It doesn’t matter! Burning! Burning! Like Elijah – some will have a chariot, some a brake…Burn, sure, clearly burn [Gori, yasno, yasno gori]…

The terrible angels are so close, so close. Their group has already arrived, now they’re getting out of black, chrome cars…

Forward – the End, but what can be sweeter and more bitter than this meeting…

“Wann endet die Zeit? Gott weiss es. Gott alein weiss es” (“When will time end? God knows. God alone knows”).

The North-East

Now about space. Where does the Homeland lie? Where is Russia’s place?

Each point in space is different from another. Their order, their content, their meaning were predefined ages ago. In being, nothing is equal to itself or something else. Reality is open to the rays of the spirit which is present everywhere and fills everything. And this light dimension gives each point a sacred quality. Tout se tient. There is nothing coincidental. 

Space lives by its pulse. Each point of space has its own laws and regulations, constants and processes. Modern physics is a dead science. It just doesn’t know this. Physics is from the iron age, physics is of the spiritual Antichrist. It (like the rest of purely modern science) deals with the dead, quantitative world which doesn’t exist. It aids the murder of living, sacred being, asserting sinister, primitive fables about its nature. Not man, but space descended from the apes. People are from Light. Oh, what kind of ape can that be?!

The Russian space comes from the bear, the boar, and the apple. This is how the lands of the North-East of Eurasia were called in sacred geography. The land of the boar, and later of the bear. Varahi. Or the “apple country” – Jambudvipa. Paradise exists in the East among some people, in the North for others. The Nordic, Eurasian paradise. Hence the magic apples of Hesperides, the Tree of Knowledge or the rejuvenating apples of the Scandinavian myths. Hence the special, piercing metaphysical taste of the Russian Antonovka. In lost Russian fables, the apple in magical regions of the North aids good lads and beautiful maiden.

World history, in its spacial-symbolic sense, proceeded from North to South and from East to West. It departed from its origins. It went “from”, but not “to”. It squandered eternity, extending along the plane of time. The life-giving, heavenly quality was squandered as dark mechanisms of quantity were appealed to, until quality finally disappeared among the rippling mass of capital. Is it a coincidence that the current hegemonic rulers and financial and material bosses are huddled together in the West? Did they entrench themselves there?

No. This is the law of space. Capital wins where the sun dies. These reptiles even have the Sochi climate at our attitude, while in our country, beaches are covered in snow. Our space is not valuable in a touristic sense and is not attractive for capital simply because this is the space of paradise, and someone drove them so out long ago, that even their memory has been erased. They built the city on the hill, exterminated the the red-skinned savages, opened saloons and taverns, began to trade, imported black living goods, multiplied, and leased out and respected human rights.

Rus, albeit iron and falling, albeit Babylon, is a thousand times closer to heaven than non-Rus – even today with its scorched face, ink-smeared cheeks, tattered strands, insolent, unkept look and breasts seized by criminals.

We know “the place of the skull, where Adam was ” [byst mesto lobnoe]…We are being brought to sacrificial slaughter as a burnt offering to the “new world order,” but this is redemptive suffering.

Fighting the West, we are battling against our own death.

We are the heavenly hail of Eurasia, the witness to the apocalypse, the one denouncing the fortress of apostasy infatuated with its impunity of the humanitarian Antichrist.

On the threshold of the millennium, Russia stretches out over the coordinates of the lost paradise. It is closed to us, but there are cracks through which the Russian heart’s fire scorches and flashes.

The heavenly Jerusalem – this is our Russia. It merges with the bear-shaped contours of our expanses as the fabric of history is being thinned down to cigarette paper. And the towers of twelve edges coincide with the distant outposts of our border guards abandoned at the last frontiers, staring into the night of unintelligible and aggressive peoples scattering around and harboring a sheep’s hatred.

The government of the New Jerusalem. The parliament of the righteous shining forth like a sun. The Ministry of Internal Affairs of punishing angelic hordes. The Archangel Michael on a stallion in apples.

By staying in place, we end up ahead of all…

Being true to the earth, being true to our land. There is none other like it.

On the threshold of the Millennium, on the brink of death and resurrection, death and rebirth. On the verge of the eternal question of eternity, being, and oblivion.

Senseless and merciless.

 

© Jafe Arnold – All Rights Reserved. No reproduction without expressed permission. 

Christian Metaphysics: The Essence of the Problem

Author: Alexander Dugin

Translator: Jafe Arnold

Introduction/chapter 1 of Metafizika Blagoi Vesti [The Metaphysics of the Gospel] (1994) in Absoliutnaia Rodina [Absolute Homeland] (Moscow: Arktogeia, 1999). 

Christianity is that tradition whose metaphysical dimension has been studied least of all. This is quite a paradox since one would think that such a deep study of Christianity, the religion of the West, would attract all those interested in metaphysics and who, following Guénon, are trying to make sense of the most profound aspects of Tradition. Nevertheless, the disputes surrounding Christianity in Traditionalist circles are, as a rule, limited to fairly secondary, practical issues regarding the virtual initiation of the sacraments, the absence of an idea of cyclical time, etc. In all of this, one can see a tacit consensus among Traditionalists that Christianity is nothing more than a reduced, incomplete tradition whose esotericism has been practically lost, and whose metaphysical content cannot be detached from the dense veil of exoteric scholastic theology and the hazy subjective intuitions of mystics. All attempts to identify any consistency between the basic principles of Christianity and the conceptual categories of other, more metaphysically developed traditions (primarily Hinduism) have yielded rather poor results and have been based on strained interpretations and biased urges to arrive at any cost at conclusions which match Guénon’s own ideas (this is clearest of all in the book by Abbot Henri Stéphane, Introduction à l’ésotérisme chrétien [1]). 

These circumstances, however, can be explained quite simply. The problem is that the Guénonian approach has spread only in narrow circles of the intellectual elite of the West, where by Christianity is usually understood, in the best case, Catholicism. But the specificity of Catholicism is such that, from the moment that the Western Church fell away from the Eastern Church, Catholicism built its dogmatic and intellectual foundation on a conscious rejection of the metaphysical content of Christianity. All the scholastic constructs were essentially an ambition to develop a slender theological doctrine while completely ignoring the ontological and metaphysical elements which were in fact present in the Christian tradition before the schism and preserved even afterwards. Of course, they survived exclusively in the Eastern Church, i.e., in the bosom of Orthodoxy. But Catholics, and even the most profound among them, seem to be unaware of this.

Orthodoxy, for its part, despite having preserved ontological and metaphysical wholeness, from a certain time onward could no longer assert its metaphysical content (i.e., actual Christian metaphysics) in clear categories. Shortly after the “Palamite disputes” when Orthodox esotericism experienced its last dazzling rise in history, this line was somewhat marginalized and “frozen”, as priority was given to the exoteric sides of the Church. In the late 19th and early 20th centuries, many Russian theologians and even secular philosophers, intuitively surmising the special metaphysical nature of Orthodoxy, attempted to formulate certain principles for reviving the forgotten dimension of this tradition. However, most of these attempts did not yield serious results since none of them were familiar with the works of Guénon. Hence why only now, in our opinion, is it possible to acquire adequate knowledge of the most important proportions of the structure of fully-fledged metaphysics.

It can be said that although Western Traditionalists had the intellectual apparatus developed by Guénon, they did not have an adequate object for applying such, since Catholicism fundamentally prohibits one from going from the exoteric to the esoteric and metaphysical levels and, moreover, places insurmountable obstacles along the way. The Orthodox had and have a fully-fledged object, the Orthodox Christian Church Tradition and a full, irreducible dogma, but they have hitherto lacked an adequate metaphysical apparatus. Thus, for two opposite reasons, both in West and East the most widespread, well known, familiar, and close tradition – Christianity – has remained the most unknown, mysterious, and closed, all the while as Traditionalists rather well mastered Islamic metaphysics, Buddhism, Hinduism, Taoism, and even some archaic cults. The distant and exotic paradoxically became dearer to modern scholars nominally belonging to Christian civilization than “their own,” the familiar and close.

Be that as it may, Russians’ first acquaintance with the ideas of Guénon [2] now allows us to chart our way out of this impasse and to try to compare the overall metaphysical picture with the dogma of Orthodox Christianity. One should not be mistaken as to the simplicity of such a study. The near complete absence of references to Orthodoxy among Traditionalist authorities makes this task extremely difficult and risky. Nevertheless, without claiming final truth on this matter and all the while leaving the way open for alternative pursuits, we will try in this work to understand the metaphysical nature of Orthodoxy and, as follows, arrive at a formulation and recognition of the essence of Christian metaphysics.

 

Footnotes: 

[1] abbe Henri Stéphane, Introduction à l’ésotérisme chrétien, Paris, 1979.

[2] At the present moment, the following books of R. Guénon have been published in Russian: The Crisis of the Modern World (Moscow, 1992), The King of the World in the journal Voprosy filosofii from 1993; The Reign of Quantity and the Signs of the Times (Moscow, 1994), Fundamental Symbols of the Sacred Science (Moscow, 1996), and articles in the journal Milyi Angel No. 1, in the journals Voprosy filosofii, Literaturnoe obozrenie,  and Volshebnaia Gora (chapters from the books An Introduction to the Study of the Hindu Doctrines, Spiritual Authority and Temporal Power, and The Symbolism of the Cross, etc.)

 

© Jafe Arnold – All Rights Reserved. No reproduction without expressed permission.

Herman Wirth: Runes, Great Yule, and the Arctic Homeland

Author: Alexander Dugin

Translator: Jafe Arnold

[The foreword to Signs of the Great North: The Hyperborean Theory (Moscow, Veche: 2008); originally an episode of Dugin’s “Historico-Magical Meditative Radio Show” FINIS MUNDI]

***

There exists no greater mystery in human existence than the mystery of life and death, dying and becoming. For man, the Year is the supreme Revelation of divine action in the Universe. The Year is the expression of God’s providential cosmic law, in accordance with which occurs the becoming of the world in the infinite and everlasting return. The most magical and profound phenomenon before us in nature is the Year of God. A number of days makes up the Year, and in each of these days is opened the image of the Year: the birth of the Light from which comes all life, its climb to the highest peak, and its descent, death, and sinking, only to rise again. The morning, noon, evening, and night in a day correspond to spring, summer, autumn, and winter in the Year.

In spring, the “Light of the World” once again awakens all life, rectifies, and develops until it reaches its full deployment and limit of growth at the noon-summer time, then to once again begin the path to night and winter, preparing for death, after which inevitably follows new birth. The Nordic man beheld the image of his existence daily and yearly: early in the morning was his childhood, later his youth, then at noon and in the summer was his maturing, full maturity, and then the decay of life and old age leading to the winter of death, and through this to new life, to the rebirth and new becoming embodied in offspring. The cycle of the day reflects in its permanent and uninterrupted repetition the yearly cycle, as the Year is the circle of human life. The cycle, circular motion, and rotation itself is the supreme cosmic law of God, the ethical Foundation of the Universe of all beings. On this principle rests every consideration of God and every sense of justice. The law of eternal rotation, whose expressions are space and time, especially realized in the Year, were recognized by the Atlanto-Nordic race in the symbol of the Year and World Tree, the Tree of Life.

These words are from the book of the great Dutch scholar, Herman Wirth. His name can be mentioned to few modern men, even highly educated people, and his works cannot be found in modern university libraries, but the reason for this will be understood later. Nevertheless, Herman Wirth was one of those people who in our century, in this dark period of the Iron Age, the Kali Yuga, did an astonishing amount for the restoration of the Great Tradition from the time of the Golden Age and the mysterious region of Hyperborea – the magical, Apollonian land lying in the Far North. René Guénon and Julius Evola spoke of the Primordial Tradition and the polar paradise, and their names are known to all Traditionalists. But very few know of Herman Wirth even though this tall, thin professor, modest and passionate like any genuine scholar, discovered the secret of secrets of this Primordial Tradition, reconstructed its language, revealed the secrets of the ancient runes, and deciphered the message of the Golden Age.

This may seem incredible, but it is a fact. Herman Wirth did no more and no less than recreate the “Sacred Proto-Language of Humanity”, Die Heilige Urschrift der Menschheit, the very name of one of his thick, astounding, fundamental books.

Herman Wirth was born in 1885 in Utrecht, the Netherlands. His family descended from a line of ancient Frisians, the inhabitants of the northern regions of Holland differing to this day in their unusual height and classical Indo-European facial features. From his childhood, Wirth was interested in the history of his country and his people. He collected tales and legends, and attentively studied the signs and symbols which decorated the homes of ordinary Dutch peasants.

Wirth explored his entire country far and wide. In 1910, he defended his thesis entitled The Degradation of Dutch Folk Song and already in this first work surprised others with his incredible erudition, which subjected to analysis practically all available material relating to Dutch folklore. Moreover, he attempted to construct a general model, a kind of proto-mythology that stood behind all national art and which could help one better understand the holistic worldview of the ancient ancestors. Proceeding from the symbols and elements of Dutch antiquity, Wirth expanded the range of his ethnographic, cultural, symbolical searches first to all the Germanic lands, and then broader to Europe, Eurasia, and, finally, to the regions most distant from Europe itself: America, Oceania, Africa, and so on. In search of a formula that could generalize the worldview of the ancient Aryan ancestors, Wirth moved in a spiral, clarifying, correcting, extending, or re-considering all the information hitherto gathered by linguists, archaeologists, historians of religion and art, anthropologists, etc. His endeavor was one of incredible intensity.

Herman Wirth mastered a few hundred – just imagine, a few hundred! – ancient languages, seeking to find in them some kind of common patterns dating back to forgotten times. The models that Wirth developed anticipated the “Nostratic theory” of Illich-Svitych which appeared only much later, according to which the populations of Europe, Asia, and Africa spoke the same language at the dawn of humanity.

But Herman Wirth was unique by virtue of more than just his dazzling intellect. Unlike the positivist scientific community, he categorically disagreed with confining oneself to small spaces and spending one’s entire life clarifying and and double-checking minor details, as was accepted practice among scholarly circles in the “critical,” pessimistic century. Wirth, like the scholars of the Middle Ages, strove to cover an enormous field of knowledge at one time. His approach was not analytical, but synthetic. Therefore, for a fundamental historical hypothesis he appeals not to chaotic and isolated fragments of modern anthropologists’ studies which idolize fact, but to ancient myths, Tradition, and sacred sources. Like René Guénon, Wirth understood that the modern world is an anomaly, regression, and degeneration, and that truth is to be sought in myths, symbols, legends, religions, cults, rites, and folklore.

Yima – the First Man – acted on the advice of Ahura Mazda and built the city of Vara in the Far North surrounded by a wall and brought there the seeds of all the best from people, animals, and plants to preserve them from the fatal winter, the punishment of the spirit of evil, Angra Mainyu, descending upon the sacred land of happiness. Yima built the city of the golden arrow and made the gates luminescent and others into lights. And Spitama Zarathustra asked Ahura Mazda: ‘O creator of the material world, worthy decreer of the Aryans and builder of Asha! What are these lights in the city built by Yima?’ And Ahura Mazda replied: ‘These lights are both eternal and transient. Only once a year do they rise and descend in the city of Vara, the Stars, Moon, and the Sun. The city’s inhabitants believe the whole year to be one Day.

This fragment from the Bundahishn, the sacred book of the Zoroastrians, can be interpreted in different ways, as can many of Tradition’s other indications that in the Far North in forgotten times there existed an amazing country of paradise, Hyperborea (Thule, Varahi) where the joyful ancestors of the golden-haired, blue-eyed Aryans lived, the divine race of kings and heroes. Herman Wirth treated Tradition’s message literally, and this allowed him to create a unique theory of the origin of mankind, “Der Aufgang der Menschheit,” decipher ancient signs, explain the secret, unfathomable sides of archaic symbols, cults, and rituals, grasp the meaning of sacred rites, and restore the long-lost alphabet of the humanity of paradise. This may seem impossible. Why has such a fantastic discovery remained unnoticed by the general public? How can such stunning, breathtaking revelations be passed over? Why are both ordinary people and the scientific community not told of such a scholar’s name? Alas, once again, political incorrectness. Herman Wirth had the temerity to join at a young age the patriotic national movement of Holland, and later Germany. Wirth was the inspiration behind the Dutch youth movement, Dietske Trekvogels, an analogue of the German Wandervogel. This was a broad youth organization whose members visited rural areas, collected national folklore, and invested the typical revolutionary enthusiasm of youth into a paradoxical interest in the archaic. They hated the modern world, the commercial spirit of cities and stock exchanges, and the cynical attitude of the corrupt cosmopolitan hell into which Europe had inexorably slipped by the beginning of the 20th century. The anarchism of the Wandervogel was coupled with love for their people, the customs of their ancestors, and Tradition. By the 1930’s, this tendency could not but become a component part of another political movement whose name alone draws feelings of terror among today’s well-intentioned citizens. The ideas and works of Herman Wirth, the great restorer and discoverer of the most ancient proto-language of humanity, became unfortunately associated with a political regime that became extremely unpopular after the mid 1940’s. In the end, the North and its light, its people, its Tradition, and its symbols henceforth became politically incorrect.

Herman Wirth formulated the foundations of his theory in 1928 in his work Der Aufgang der Menschheit (“The Ascent of Mankind”). He believed that all the mentions of the ancient continent lying at the North Pole are not myths or fantasies, but historical fact. To confirm this hypothesis, he referred to the writings of modern geologists, in particular Wegener, according to whom continents are not in constant rest, but are constantly sliding along the shelf and can therefore move around the globe over fairly large intervals of time. Once upon a time, in the North Pole there existed a continent where different atmospheric conditions reigned. Memory of this continent was preserved in ancient legends, myths, and tales, etc. It is from this continent that the spiritual culture of humanity united in a common formula began to spread.

The basis of this culture, this Hyperborean cult, was not simply the Year, but the Year beheld in polar conditions in which a month lasts six months and six months a night. According to Herman Wirth, descriptions of the Polar Year lay at the heart of all sacred texts and cults, symbols, and signs from the cave paintings and first markings on mammoth bones to the most refined and sophisticated theological and mystical constructs. This fact, which other modern historians of religion and anthropologists had not considered, can be explained very simply. If we merely apply calendric cult circles to the primordial conditions of the lands on which we encounter the remains of ancient cultures, such as Sumer, India, Eurasia, the Pyrenees, the Mediterranean, the Middle East, etc., then it is impossible to trace genuine correspondences since only part of the hieroglyphs remain unchanged since Hyperborean, polar times, while a portion were constructed under new, non-polar and non-arctic circumstances. The real key to interpreting ancient symbols is given only by accepting the hypothesis of a polar, nordic origin of civilization. But this hypothesis had never been seriously considered by anyone.

“A Day of the Gods equals one human year” – this assertion can be found in the Rig Veda, the Avesta, Ancient Greek myths, the Germanic sagas, Sumerian epics, and in archaic fragments of the Bible. The German Professor Herman Wirth took this literally and thus proceeded to make an incredible, unheard of discovery.

The first people were not Neanderthaloid idiots huddling in caves and poking each other with sticks as Darwinists, Marxists, and other profane thinkers assert. They were fully-fledged human beings with a refined, simple, yet ultimately spiritual worldview. They were the bearers of the Supreme Religion of Light, Purity, and the Spirit. They did not know of a detached Creator God acting on humanity and nature as if on something external. The whole world was permeated  with divine energies, and people themselves were seen as children of the Sun, descendants of Gods, as angelic, supreme beings professing a particular world view, a God-worldview, or Gottesweltanschauung. They did not need morality or laws insofar as moral and religious law was in them. These were tall, blond-haired and blue-eyed beings for whom ill thoughts, the spirit of greed, lust for power, and other subhuman defects were alien. Interestingly enough, Wirth was for some time close to the Dutch Communists, in whose plans he saw a return to the primordial, supreme, Nordic system. Of course, the Nordic-Aryan communism of Professor Wirth somewhat differed from the Marxian utopia. Wirth put forth the theory of a polar “proto-monotheism,” a “proto-God.” All elements of this most ancient ritual were in strict accordance with the harmony of cosmic Nature. There were no strict barriers between the human, natural, social, religious, and temporal.

Dualism was unknown. Thought and matter, spirit and substance, the particular and the whole, the natural and the social, and the divine and non-divine all existed in total harmony and determined a single formula, knowledge of which can be deciphered by not only linguistic and symbolic figures – products of artificial human origin – but the language of nature, the voices of animals, plants, rocks, and mountains. Here Wirth ultimately transcends the materialism generally accepted at the time in scholarly circles. He believed that the great sacred formula lying at the heart of polar civilization was not simply a description of the external world, but magical thought itself given flesh. “God creates thinking”, Wirth quotes the famous phrase of an Icelandic runic song. Knowledge is Being, both coinciding and each having no right to eminency. Therefore, to understand and to create are one and the same. Tradition is not an aggregate simply describing historical facts, but an absolutely living thing that is outside time and space. He who is able to reveal its secrets, changes not simply in the sense of broadening his knowledge, but is transformed within. Such an approach might be understood by believers, but not highbrowed and snobby professors with crooked mouths and short brains accustomed to believing poisonous doubt and selfish skepticism to be the scientific norm.

Germany’s scientific community ganged up on Herman Wirth. His ideas were regarded as extravagant and too radical. Essentially no objections were brought forth to seriously converse with this great erudite scholar, as all that was necessary was possessing qualities that opponents simply do not have. The main criticisms leveled concerned the “idealistic” approach and excessive trust which Wirth supposedly put in sacred sources. But today, after the research of Dumézil, Eliade, Lévi-Strauss, Kerényi, Jung, etc., scholars’ doubts back then seem to be completely unfounded. But the positivist approach still dominated then. Nevertheless, Wirth paid little attention to the attacks by his colleagues and continued to explore the Nordic Tradition and ascertain the secret formula, knowledge of which, in his opinion is, like Archimedes’ lever, capable of changing the world.

In studying the proto-language of humanity, Herman Wirth reached the astonishing conclusion that runic writing and especially the runic calendric circles discovered in Northern Europe are the remnants of Hyperborean proto-writing. They are not distorted Latin or a degenerate variant of the Mediterranean Phoenician alphabet. On the contrary, they are traces of the great symbolic circle out of which other historical alphabets developed much later, including the Phoenician one, which boasts no supremacy over other types of writing. But runes and their meaning can be understood only by accepting the hypothesis of the existence of the Polar Continent, Hyperborea, as their meaning, name, and distribution on calendric circles reveal their sense only in relation to the natural phenomenon that take place in the Arctic. Scholars have therefore been incapable of putting the pieces of this historical puzzle together and weave together the different details of archaeological and anthropological glimpses. Of course, primordial runes greatly differed from those known today. But they can be restored. In the thousands of pages he authored, Herman Wirth examined thousands of illustrations, ancient symbols, rock carvings, patterns on ancient household items, pottery, various tools, etc. All of this brings us closer to the much sought secret, the original runic circle.

The center of this circle is the winter solstice. The Great Yule is the main celebration of the Hyperborean Year. In it is the secret of the runes and the Primordial Tradition. In Hyperborea, Yule was celebrated on December 22nd. On December 22nd every year, the true New Year arrived, the moment of the birth of the runes, the moment of the Eternal Return, the second in which Hyperborea stood outside of time and space, pulled away from the cycles of the dark age, the confusion in the South, false theories, and miserable neglect of Supreme Magical Purity…Vara, Varahi, Ultima Thule…

Herman Wirth argued that the secrets of the runes were originally kept not by male priests, but priestesses. White Ladies. Weise Frau – Weisse Frau. The words “wisdom”, “woman,” and “white” are indeed closely related in many languages. Pallas is the Goddess of Wisdom, and the Sophia of the Gnostics is also an embodiment of knowledge and the feminine element in the Divine. The Russian word mudrost’ (wisdom) is similar to the German Made, Madchen or Maiden, Girl. Hence the ancient cult of the vestal virgins, the keepers of the sacred fire in Rome. Here we should also include the practice of the female priesthood in the early Christian church, and the Old Believers’ theory of “salvation through one’s wife.” Following Bachofen, Herman Wirth claimed that the Primordial Tradition was none other than matriarchal. It was the realm of the White Lady, the Pure Virgin. The primordial Nordic Pantheon was headed by a Goddess – not female in our patriarchal understanding of a capricious, stupid, cruel, and demanding being – but as the special, Most Pure Creation, a kind of Androgyne standing beyond dualism, its spiritual intuition penetrating the essence of things. The Polar Paradise, the Aryan race, the Primordial Tradition, the domination of the White Lady, the guardians of the runic cults and priestess of the dolmens and menhirs – for Wirth these are synonyms. Wirth thus insists on the primordial matriarchy of the polar Tradition.

In practice, this manifested itself in him professing a particular form of “Germanic Aryan Feminism.” The following picture of sacred archetypes in history is developed in Wirth’s work: Primordial matriarchy is deemed intrinsic to the northern peoples, the first bearers of culture. The other tribes of the earth received from them the foundations of cults, language, ritual, and myth. But as a result of mixing with the peoples of the South, the messengers of the North gradually lost Tradition’s proportions, forgot the meaning of the runes, and tweaked their religious-calendric rituals under new natural conditions. With this arose the new institute of priesthood in which the main role is henceforth played by men. The Germanic peoples, and especially the ancestors of the Dutch and the Frisians, were the last upholders of Aryan matriarchy, although other Indo-European peoples who adopted the practice of determining their identity through the mother’s line did belong to this category. These are the legendary Tuatha Dé Danann, the “tribes  of the goddess Danu” from the Irish sagas, the Frisians as the “children of Freya”, etc. Gradually mixed cultural forms thus yielded patriarchy, which came to be perfected among Middle Eastern ethnoi, especially the Semitic peoples.

Indo-European civilizations themselves came to be subjected to the influence of these new cults. The Ancient Hyperborean priestess institutions were abolished, demonized, or reduced to vestigial forms.

These ideas cost Herman Wirth very much. In the 1920’s, when he began presenting and widely promoting his Aryan-feminist views, he found himself an implacable enemy in the face of an immigrant from Russia’s Baltic lands, a certain Alfred Rosenberg who, on the contrary, believed patriarchy to be an indigenous Aryan institution. Unlike Wirth, Rosenberg was a pedant, a mediocrity, and aggressive plagiarist. But it was not even about his ideas…Herman Wirth was the archetype of a passionate scholar, a visionary, and seer. Rosenberg was a pathetic doctrinaire who regurgitated undigested fragments of knowledge and pretentiously arranged these scraps in his rash and meaningless book The Myth of the Twentieth Century. Unfortunately, it was this Baltic official embroiled in ressentiment who happened to determine the cultural police of the National Socialists who won in 1933. It is no wonder that afterwards the best intellectual and spiritual forces of the German Conservative Revolution – such people as Junger, Heidegger, Hielscher, and Wirth himself – were finally pushed into the opposition camp.

In 1932, German Wirth founded a society for the study of ancient cultures under the name Ancestors’ Heritage, or Ahnenerbe. In 1933, this organization came under the control of Heinrich Himmler, who was Rosenberg’s main opponent and rival among the Nazi leadership. For all this time, Herman Wirth continued his intense research into elucidating the secrets of the origin of mankind, language, ancient cultures, and primordial cults. The Ahnenerbe organized unique expeditions to the North Sea where, Wirth presumed, the traces of the ancient civilizations of the Hyperboreans were supposed to remain – such as in Dogger Bank or Dogger Shallows, the lands flooded relatively recently, altogether some 12,000 years ago. According to Wirth’s reconstruction, these are the lands of Ponseti or Forseti, Forsetiland, a remnant of the even more ancient continent of Mo-Uru. The expeditions acquired unique findings. In parallel, Wirth directed Schaeffer’s expedition to Tibet to check his hypothesis on the preservation of remains of Hyperborean culture in the Gobi desert and Western Tibet, in the mountainous land of Shan, the homeland of the Bon religion.

The Ahnenerbe juxtaposed enormous amounts of archaeological, paleo-epigraphical, as well as ethnological and linguistic materials at the organization’s disposal. Unique research unprecedented in scale and depth was carried out. Moreover, the majority of the Ahnenerbe’s leaders did not at all share the official regime’s totalitarianism and chauvinism. In the opinion of Wirth and his pupils, the descendants of the Hyperboreans, or pure Aryans, are currently among all of the earth’s peoples regardless of skin color, and Europeans, including Germans, were not vested with any kind of superiority in this regard. All of this inevitably led Wirth into the opposition. Wirth’s pupil and disciple, Wolfram Sievers and Friedrich Hielscher became the heads of an anti-Hitler conspiracy. They helped numerous persecuted people, including Jews, escape and relocate to safe places. Unsurprisingly, while head of the Ahnenerbe in 1938, Herman Wirth, not being a member of the National Socialist German Workers Party, was removed from his office and put under scrupulous surveillance by the Gestapo. His home was searched and many valuable artifacts were taken from his personal collection. His whole endeavor was thus ruined by conformists and idiots. Alas, this repeats itself constantly in history. One only has to demonstrate some kind of unique, lively, creative, fantastic, avant-garde initiative for thick, sullenly stupid, envious, and incompetent scum to grossly ruin the whole thing. Just as in science, thus it is in politics and art. The only true racism would be that directed against aggressive mediocrities and vain but swift empty heads, members of the ubiquitous “conspiracy of mediocrities”, the secret order of those with average capabilities united to constantly and invariably destroy the glorious plans of heroes and geniuses.

And so, Herman Wirth fell into disgrace and came under supervision by the secret police. If not for the intervention of his friend and colleague, a sophisticated mystic and lover of antiquity, Walter Darré, Wirth would not have avoided a concentration camp. But what do you do? Alas, this is the dark age, the triumph of lies and dishonesty. Injustice is the law of the epoch when the wheel of Dharma flies off of its axis…

Herman Wirth explained everything, such as why there exists the custom of putting up a Christmas tree. It turns out that this is a very ancient ritual, in which the tree symbolizes the World Tree, whose origins date back to the point of the winter solstice, the shortest day, and the crown at the top is the summer solstice, June 22nd. The months in a year are the branches and the ornaments are days. The spruce is the eternally green tree, in this respect similar to the Year or the biblical Burning Bush. The year moves, but remains the same just as pine needles do not change their color over the course of the year. The burning bush on Mount Sinai burns, but does not burn out. Wirth traces the Russian name for spruce, yel, back the ancient root ii or ei, referring to Light and the Divine as well as sacred artifacts symbolizing Light. The gifts placed under the Christmas tree are the New Year, the new world, fresh and full of new energy. There also exists the custom of stuffing boots or stockings with gifts. These are meant to not be matching. This symbolizes the fact that Time crosses the magical line of Yule with one foot, the winter solstice, while the other leg is left in the old year. The lights on the tree represent the sun at different stages of its yearly movement. For this very same reason, Ded Moroz’s (or Santa Claus’) red coat depicts a large, solar circle. Ded Moroz himself once represented a Light Deity, the Ancient-in-Days. Later his functions were taken over by Saint Nicholas the Wonderworker whose holiday is celebrated by the Church shortly before the winter solstice. Even the downward-slanted branches of the tree, according to Wirth, have symbolic meaning. This repeats the runic sign Tiu, the man with down-stretched hands. This symbolizes the half of the year over the course of which the polar sun descends downwards spirally to the dark regions of night. According to Wirth, Tiu, Tyr, and Tuisto are not simply the names of ancient deities in German paganism. After all, paganism was a perversion of the ancient proto-monotheism which came along with patriarchal usurpation. The Aryan ancestors never recognized the existence of separate, individualized deities. They worshipped the One World imbued with the presence of the One God whose signs of manifestation changed, unfolding in time and space, but while remaining essentially the same, the Self. Paganism arose out of the crisis of the primordial Nordic matriarchy. The White Lady, the Snow Queen, and our Snegurochka paradoxically turn out to be figures more ancient and more authentic than Ded Moroz. The True Mistress of the Great Yule, the winter solstice, is die Weisse Frau, die Weise Frau. She immaculately gives birth in this fantastic moment to the New Divine Eon, the New Year, the new God. It all fits together. It is no coincidence that Herman Wirth called the primordial Hyperborean tradition the somewhat strange combination of “polar Christianity”.

The New Year. The Great Yule. The rune tiu, i.e., the man with down-stretched hands, descends to the roots of the World Tree. This is the point of death. This is the center of hell. And in the Christian tradition, Satan himself is distinguished by all the features of the symbolic complex describing the signs of the winter solstice. Satan and devils have tails and tridents. Have you ever wondered why? Because the trident pointed downwards is the rune ig, the clear sign of the roots of the World Tree. And this rune is found at the point of the winter solstice. Such is also the meaning of the Greek Neptune’s trident.

The underworld in mythology is associated with being underwater, as in Lithuanian, in which jura means sea. The devils’ tails complement their bipedalism up to the fullness of the sacred sign. In fact, Satan limps for the same reason that a stocking with gifts is put by the Christmas tree for children. And the devils’ tridents, with which they actively stir their sinners in their cauldrons (which in themselves are also symbols of Yule) finally complete the picture. They are black and live underground. The fire of hell is an infernal version of the Christmas Lights, etc. Thanks to Herman Wirth’s formula, one can interpret all ancient and modern folklore and theology, the meaning of rites, and even the message of Nature. And this is embodied in the primordial Hyperborean language whose beginning was God. Gott ist Angang jeglicher Sprache. Martin Heidegger argued something similar when he said that Poetry lies at the basis of language. According to Wirth, language is not an instrument for formulating messages and expressions, but is in itself the higher Message and most important Expression. But modern people are deaf to this reality. They crudely and in a utilitarian manner use what furnishes first decoding, consciousness, understanding and only then – in fact, then you don’t want to tolerate and listen to all of this nonsense to which you’ve become so accustomed and which seems to us to be something familiar and obvious. But this is a propos; let us return again to the devils.

After all, it is known that on New Years night, the forces of hell rise up out of the ground to harass and frighten the two-legged. Everything that Gogol wrote is pure truth, and he even left out a lot that we would regret. And so, devils have horns. But why? Herman Wirth says that this is another rune, the rune ka, the man with raised hands and two upward-angled lines. These luminous horns are depicted on Moses’ brow. Two raised hands are also an Egyptian hieroglyph denoting a resurrecting soul. And in Egyptian it sounds – don’t be surprised – the same as the typical Icelandic rune ka. Thus, Death is tiu, and Resurrection is ka. The sacrificial descent into hell precedes the Great Yule, after which follows the victorious ascent. Before this magical point, God – the Light of the World – the Christmas Tree – Man – Priest – Priestess – the White Lady lower their hands. Tiu. Afterwards, their hands are lifted up. Ka or Kai. The birth of the new.

This is the meaning of initiation – transitioning from the old to the new, from the profane to the enlightened, from the mortal to the immortal, from the material to the spiritual. The Great Yule is the moment of initiation, dedication. Inside the heart, inside the small ventricle of the heart, in the cave, in a manger, in the place of the Brahma is born a new being, homo novus, Sonnenmensch.

Herman Wirth’s work is the metaphysics of the New Year, the reconstruction of the New Language – the unified Language which was spoken before the dispersion of Babel. This is the Nordic glossolalia, systematized and explained. All Kabbalistic designs, not to mention the pathetic attempts of modern occultism, fade before such a picture. Wirth operates with realities much more ancient than the emergence of the Ancient Hebrew or Phoenician writing systems which are in official Mediterranean scholarship considered to be the most culturally ancient. Herman Wirth easily interprets the Bible, every one of its tales, all of its linguistic difficulties, every symbol, and every passage. All the theology of Leviticus collapses before our very eyes. The Old Testament is a detailed narrative of the primordial Tradition and the Hyperborean formula, but not the only and unique one. Rather, it is one equal among other mythological constructs such as Hinduism, Buddhism, Greek, Iranian, Slavic, and Germanic mythologies, and the myths of the Indians, Malays, Africans, and peoples of Oceania. The ritual tattoos of the Maori peoples, the special initiatic language of their wisemen, and the West African alphabet of the Bamun script all suggest a divine reality that is just as clear (and perhaps even clearer) as the amazing and poetic passages of the Torah. In fact, Herman Wirth dedicated his enormous book of more than 1000 pages, Palestinabuch, to this subject. But, alas, no one, no matter how much they desire, can read it. In 1969, it was stolen from the old professor’s home by unknown assailants. Someone really did not want this veritable interpretation of the Old Testament to exist, even in manuscript form.

In 1945, Herman Wirth, after seven years of Gestapo surveillance, was interned in a concentration camp. What was left of his collection by the Gestapo beasts was destroyed by the “civilized” Americans. For two years, Herman Wirth – a sworn enemy of narrow German chauvinism and a member of the anti-Hitler underground – went through tortuous and humiliating de-Nazification. But the victors were not interested in nuances. They were even less concerned about the spiritual proto-language of humanity, the Northern ancestral home, the pre-Babel language, and the secrets of the runes. One side of the winners was not interested in anything more than money and comfort, while the other half was completely absorbed in its own totalitarianism and Engels’ illusory and rather simpleminded constructs. The very fact that Herman Wirth was a “Nordicist” and held to the theory of “cultural circles” (Kulturkreise), which was considered an indicator of “misanthropy”, proved to be sufficient grounds to expunge his name from official scholarship along with Klages, Baeumler, Kossina, Teudt, Horbiger, and others. Wirth was still lucky, however, as his disciple and successor Wolfram Sievers – who was also a leading member of the underground involved in an assassination attempt on Hitler and preparing an assassination attempt on Himmler – was altogether executed as a result of the Nuremberg Trials. But in the era of the Winter Solstice, in the midst of the Polar Night, such an outcome is natural.

Heidegger said: “Modern people are so far removed from the light of Being that they are unaware that they live in darkness. In complete absence of Light, the darkness itself ceases to be darkness for sake of nothing for comparison.” Wirth argued the same point, only he identified Light and Being with understanding the Divine Year, the source of language, thought, symbols, and spiritual teachings. Herman Wirth wrote:

The sacred meaning of the Year is completely unknown to modern, city-dwelling man. For him the year is only an abstract, temporal understanding in no way different from all other intervals of time along which modern “socio-economic” life operates. The year is known to him only on the calendar, in business records, and wardrobe changes. Modern urban man is no longer in step with the rhythm of creation. His encounter with the God Year in nature occurs only sporadically, during vacation or natural disasters. In order to return to the experience of the Year, modern man must “recover” from his civilized existence that is separated from the experience of being. As the pace of work and life is becoming faster, even the gap with the more human Year, with the cycle of man’s Destiny-Life, is increasing. In need of “recovering” are none other than those “social” people who, freed from all the natural laws of the God Year, turn night into day, and day into night, and make “optimal use of time” while they are in fact killing time. The God Year in nature refreshed men, but they can no longer find an inner path to it. If they understood its very meaning, they would have never set off in mad pursuit of Mammon, making money into a goal of life; they would have not started believing that senseless industrialization and the enlargement of cities is inevitable; and they would not be mired in such deep materialism that seals the poverty, weakness, and nothingness of their soul, the soul of ‘modern humanity.” The main reason for all ills is modern men’s fall from the eternal rhythm of the God Year. They themselves do not live, but are lived by something extraneous, something alien. They rot in their bodies and souls and grow old even in youth.

Herman Wirth lived to a very old age and died in 1981. His whole life was struggle, selfless activism, and preparing Spiritual Revolution. Not long before his death, he said in an interview to a small regional German journal, Humus: “Mein Leben ist immer geistige Revolutions-Arbeit gewesen” (“My life has always been working towards Spiritual Revolution”). Like all heroes in dark times, on the external level he was met with defeat, but on the spiritual level with Triumph and Victory. The blacker the night, the closer are the rays of the Golden Dawn, Aurora Consurgens. Among us lived a man who revealed great secrets, the secret cyphers of the Past, a man who reconstructed in its entirety the language of the great Primordial Tradition, but who remains virtually unknown, unnoticed, misunderstood, and unread. Despite the fact that Julius Evola called Herman Wirth one of his three teachers (along with Guénon and Guido de Giorgio), and despite the fact that Guénon himself dedicated a most important review of the cycles and symbolism of human races to Wirth, Traditionalists to this day altogether ignore this great author. This is so strange that it even arouses suspicion. Are even the chosen ones in the shadows and shroud of cosmic midnight? Does their carelessness and desire to at any price hold on to imaginary orthodoxy not expose their own parody and fraud? 

But Herman Wirth’s work has not been lost. The Light of the North beats in our hearts. The Snow Queen has taken our souls and enchanted them with the spells of polar dreams. There, in the Arctic night, in Arctogaia, we, under the initiatic name of Kai – the resurrected, risen, and belonging to the spring half of the Divine Year – piece together out of icicles the magic word, EWIGKEIT, the favorite word of the German professor, Herman Wirth.

 

© Jafe Arnold – All Rights Reserved. No reproduction without expressed permission. 

 

The Rus of Rurik

Author: Vladimir Karpets

Translators: Jafe Arnold, Nina Kouprianova

Chapter 1 of Tsarsky Rod (2016)  

“He who correctly explains the name of Rus will find the key to explaining her primordial history,” wrote the Polish historian A.R. Brueckner. What’s more, not only its primordial history, but the very “seed of its logos,” its meaning, and he will find the key to the Russian future. As the monk Andronik (A.F. Losev) wrote, “the Greek expression EIS ONOMA or EN ONOMAK, ‘in the name’, itself proves that a name is a certain situating of divine energies, and the immersion and residence in it of all created beings leads to enlightenment and the salvation of the latter.”

Today we are beginning to grasp, to understand our name. Our own name. Our name – “Russians” – transcends the division into Great Russians, Belarusians, Little Russians, and Rusyns. It is derived from Rus.

And now the first and oldest question: Where are you from, Rus? In her book, Prizvanie varyagov [The Calling of the Varangians], Lydia Grot says:

Scholars have long paid attention to the abundance of hydronyms in Eastern Europe, the formation of whose names involved the root component ras/ros/rus’ or rus. The most ancient of known names for the main river of Eastern Europe, the Volga, was Ra. This was maintained by Ptolemy (the middle of the second century A.D.) and has been discovered in Herodotus (the fifth century B.C.) with the same vocalization of the root ra-. The historian A.V. Podosinov believes that there are even more ancient names for the Volga. One of them was preserved on the ancient Iranian Avesta, the commonly accepted dating of which is believed to be the end of the second and first half of the first millennium B.C. The text on this artifact mentions a river called Ravjha (Rangha or Rankha) in which many Iranian scholars see the Volga. In the hymns of the ancient Indian Rig Veda (from the end of the second to the beginning of the first millennium B.C.), there is reference to the northern river of Rasa which scholars equate to the Avestian Rangha and the Volga. In one Greek treatise from the third or fourth century A.D., the authorship of which is attributed to Agapimeno, there is mention of the Volga in the form of Ros. In the space stretching from the Volga/Rasa/Ros to Neman/Ros’ (Rus) can be found Ros’ or Rusa, a river in the Novgorod province; Rus’, a tributary of the Narew; Ros’, the famous tributary of the Dnieper river in Ukraine; Rusa, a tributary of the Seym; the Ros’ of the the Emajõgi river; the Ros’ of the Oskol river; and Poruse, a tributary of the Polist, etc.

The presence of the land of Rus and the Rusians themselves on the territory between rivers with the names Ras/Rus/Ros’/Rus’ speaks to the fact that Rus was supposed to be the ancestral territory of a people bearing the same name.

But it is completely clear that this is not only and not so much of a matter of ethnonyms. The Rig Veda also contains the word rasa which stands for “liquid,” “juice,” or “main substance,” and in the Mahabharata means “water,” “drink,” “nectar,” or “milk” i.e.,  it possesses related semantics.

Another example: in studying the etymology of the river in the Novgorod region named Poruse, which in antiquity was called Rusa, some scholars have come to the opinion that the river’s name is ancient Baltic and descends from the root rud-s/roud-s meaning red. However, this is a root word with the same meaning as in Sanskrit, hence it could have been borrowed to Lithuanian (given their proximity). This word is also in the Russian language. In Sanskrit, the word rudhir means red, blood-red, or blood. The Indologist N.R. Guseva explains: “the meaning of red in Sanskrit traces back to the ancient route rudh which meant ‘to be red or brown.’ This ancient meaning can be juxtaposed to the ancient Russian words rodry, rudy, or rdyany which denoted the color red, as well as the ancient Russian word ruda – blood.”

But what is this “blood”? What kind of blood?

Lydia Grot concludes that the name Rus, from which many rivers in Eastern Europe received their names, was the sacred name of the ancestor of the Rusian people.

The entire Hungarian and Romanian region is covered with names reminiscent of Rus: Poiana Rusca, Ruskberg, Russ, Rusor, Rusanesti, Ruscova, Rusova, Ruspoliana, Rustina, Rutka, Rostock, Rossia, Rosaci, Roschina. Many villages’ names are conjuncted with oros or orosh, which in Hungarian is rus.  They can also include olah or vlah, i.e., Roman, Magyar, horvat, roman, and nemet. This serves as undeniable proof that the population, at least in the old days, distinguished between themselves Rus, Walachians, Croatians, and Germans.

But this is by no means limited to “Eastern Europe.”

Besides the conventional singling out of an “Eastern European” Rus (Kuyaba, Slaviya, Ar(s)taniya), the scholar of “paganism” (we employ this concept with a certain degree of reservation), M.L. Seryakov, also distinguished “another Rus” far in the West. Later, over the course of our narrative, we will see the proto-geopolitical meaning of this.

M.L. Seryakov points to the Primary Chronicle’s testimony of the existence of Rus on both sides of the Varangian sea, i.e., also in the “English land.” Of course, Seryakov stipulates that he is not speaking of Jutland which, in his opinion, was inhabited by the Angles before their relocation to Britain. He also refers to the Jewish Book of Yosippon (from the 10th century), whose author “places one Rus in the neighborhood of the Saxons and Angels, and the second on the Dnieper.”

This testimony is important because the “Russian-British drama” has dragged on throughout all memorable centuries. But more on this later.

***

The phrase “Ancient Rus” was artificial in its common usage (before the 17th century). It arose from the desire of the official historiography of the 19th and especially the 20th century to identify Russian history with the histories of other peoples and states. The very desire for such an identification, however, betrays the poorly concealed doubt in its subject. In one way or another, it must be recognized that the Russian state of the 8th-10th centuries which is discerned as the epoch of “Ancient Rus” (no more nor less up until Peter the Great) has no relation whatsoever to the ancient, i.e., classical world. Before us is a typical medieval state. As for the actual period of Russian antiquity, then, guided by the methods of positivist science, i.e., documents whose dating is always doubtful, it is difficult here and now to speak of anything at length. It is necessary to draw only the most general outline.

Certain revelations which, not coincidentally, appeared at the very beginning of the Second World War in the journal Bulletin of Ancient History, appear to us to be extraordinarily valuable. The author of the article “On the Question of the Origin of the word ROS, ROSIA”, Russia, M. Syuzyumov, merely summarized the Old Testament and in particular Byzantine evidence of this ancient sacred name which later became a generally accepted ethnonym. M. Syuzyumov writes:

“It can be asserted with full certainty that the ancient Russians never called themselves ‘rossians’. There is no such word in Russian language in ancient artifacts. Moreover, it can be assumed that even the Byzantine Greeks themselves hardly called the Russians ‘rossians’ in spoken language…Liutprand, the bishop of Cremona who visited Constantinople the mid-10th century, mentions the Russians in his work Antapodosis. He reports that the Russians received their name from the Greek word ROYSIOS (which means ‘red’) and that this name was given to the Russians for the particular color shade of their bodies…In the Greek translation of Ezekiel, one encounters more than once the name ‘ros’ in the form of ‘rosh’: ‘Son of man, set your face toward Gog of the land of Magog, the prince of Rosh, Meshech and Tubal, and prophesy against him’ (Ezek. 38:2)…However, if one carefully follows the epithets of Patriarch Photios addressed to the Russians, then it turns out that Photios falls into an obvious contradiction. On the one hand, he calls the Russians  a world-famous people. On the other hand, about the same Russians in his second speech, Photios speaks of a people entirely unknown, ETNOS AFANES AL NASION, a mysterious, unknown ETNOS ASEOMOS, unclear people who are MEZE MEKHRI TES KAT EMON EPEL YSEOS GIGNOSOMENON, incomprehensible and unrecognizable upon approach. How can we combine his words TO TRYLLOYMENON, i.e., that they are those ‘about whom everyone speaks,’ ‘commonly-known’, and ‘infamous’ with his words that they are, AGNOSION, ‘unknown’ and AFANES, ‘shady’? If in mind is a concrete nationality, the Russians, who attacked Constantinople, then we are left with a contradiction, a genuinely irreconcilable one.

We will return to this “irreconcilable contradiction” again, and more than once. As for an “introduction to the problem,” let us recall the Varna caste system of Aryan society that was preserved (of course, in a diminished, rudimentary form) up until the French Revolution of the 18th century with its uprising of the “third estate” against the first (the aristocracy) and the second (the clergy). In the ancient Aryan (Japhetic) languages, sur, ms, kyr, syr, and sar meant not only the color red, but sun, gold, blood, (metal) ore, race, and generation (all of these concepts are essentially synonymous) and, of course, imperial power, the imperial-warrior, Kshatriya caste – in other words, the Golden Type or Royal Blood (Sang Royal). In addition, as noted in the 19th century by A.A. Kunik and V.R. Rozen: “Rus is from the Gothic hrodh, or glory (hence the definition of the Black Sea Goths as the Hrudgoths. This word was part of the name Rurik (Hrodhrekr) and originally meant the dynasty, only to then transition to mean the country where this dynasty ruled.”

Is it not interesting that in “Biblical Hebrew”, there is also this letter? Resh means head (including beheading) and prince, i.e., the ruler. The “mystery” of the “Rus race” (which is mentioned as the future race of the liberators of Tsargrad in The Tale of the Capture of Constantinople from the 15th century attributed to Nestor Iskander) is entirely explainable given that Byzantium did not develop dynastic elements. Anyone could become the emperor. At the moment of the fall of Constantinople, the Russians had an obvious, solid ruling princely dynasty. In this sense, the adjective “Russian” which has caused confusion among some modern authors becomes a quite natural designation for the royally anointed, the sovereign. Moreover, it turns out that for Russia the ethnonym and state name coincide with the name of its first ruling line. The meaning of this for Russian historiosophy, as for the Russian consciousness, cannot be overestimated.

There are just as many meanings and designations in the ethnonyms of the Slavs, or Novgorod Slavs called Slovene in Russian. In fact, we know from so-called “academic history” the names of the “Slavic tribes” – the Drevliane, the Vyatichi, the Poliane, Radimichi, etc. – who did not directly bear the name Slavs or Slovene and, despite the closeness of their languages, frequently did not understand one another.

“In the beginning was the Word, and the Word was with God, and the Word was God” – everyone knows this beginning of the Fourth Gospel (John 1:1). The Word of God, or the Eternal Sacrifice slain before the beginning of time (here we cannot speak of time, but of aeonic dimension) is an image both ‘about’ and ‘before’ created from the red (ros) land of man (if we combine the Russian word for “word,” slovo and for “man”, chelovek, we have slovek). This is the “voiced image” (MEROIS or MERORIS) – the “first born from God” and the “first sacrifice” in one and the same name. The eternal sacrifice of the Son of God and God, the Second Face of the Holy Trinity, the “uncreated”, precedes the creation of created man in the sense known to him as materia prima. Jesus Christ from the heavens is the eternal Adam (the Red Clay) and is in one and the same name the new Adam and His Resurrected Flesh. Fallen Adam himself is in one and the same name the ruler, bestowing the names to creations, and the priest is the sacrifice of the mystery of Paradise (“fruit and prayer”). However, with the fall of the first man, the heavenly mystery was been deprived of its fruit and turned into bloody pagan sacrifice (all pagan cults, including the Dionysian), since for the restoration of the heavenly dimension and the new bloodless, Eucharistic sacrifice, the phenomenon of the sacrifice of the God-man himself in history was necessary. The pagan priests, however, and their Varna caste and tradition, preserved a corrupted memory of serving the God Word, of course in “shadow, not truth” in the words of Metropolitan Hilarion. The “shadow”, however, was so profound, down to the depths of the underworld, that it “demanded” human sacrifices as inevitable in a world outside of Christ. These dedicated priests originally, as far as is apparent, were originally Slavs or Slovene. It is from them, as some authors believe, that the ancient city of Slovensk probably received its name, which is precisely in the place of modern Novgorod (some trace it a bit further north and closer to a modern city on the Neva). “The Ilmen Slav sovereigns that founded Slovensk and Rus were the masters of all of Pomerania and even up to the Arctic Sea and along the great Pechora river and Vyma through the high, impassable mountains in the country of Siberia to the great river Ob and to the mouth of the whitewater river.”

One of the “gods” of the pre-Christian Slavic pantheon was Veles or Volos. Volosy, meaning “hair” in Russian, are an attribute of solar light, the king-priest (let us remember that the Word of God is the King and the High Priest). The first to draw attention to the anagram of the Volos-Word was the outstanding translator and writer Vladimir Mikushevich. In addition to a direct reference to the Adamic, heavenly rites even in “paganism,” before us is a direct indication that “Slav” or “Sloven”, i.e., the “voiced image” (MEROIS), is first and foremost a sacrifice and priest, albeit, of course, before the sacrifice, the God-Word, abolishes the “bloody, human sacrifice.”

Applying this to the “social structure” of the ancient society of the Slovene, there is the priest who is identical to a druid or sorcerer. Thus, the Slavo-Russian language is the royal, priestly language just as how in Europe, for example, the Franco-Celtic combination is a combination of free (francs) soldiers, i.e., the same people bearing light-brown hair and Celtic druids (kit-kchld – Chaldean – koldun) and the magi-“Slovene.” With the adoption of Christianity, the Varna caste division of Aryan society was, of course, cleansed of its “pagan abomination” and “mystery of iniquity,” i.e., specifically of blood sacrifices. Thus, it was miraculously transformed into the symphony of the Orthodox Empire and yielded the Bloodless Sacrifice of the Orthodox Priesthood. The concepts of “Russian”, “Slav,” “Frank,” or “Gaul” (hl-kl-klt), “Goth,” or “Celt” were gradually transformed into ethnonyms. This can only be realized upon setting aside the famous dispute between the “Normanists” and “anti-Normanists.”

The point is that both the Slavs and the Rus (like the Franks and Celts) ethnologically belonged to one Northern Aryan ethnos today known as the Veneti. In the days of old, one could stumble upon the name mentioned by Strabo – Vindelicum or Vendelicum (and the Baltic Sea was the Sinus Venedicus). Moreover, one of their names was Franks (the “free ones”) and the other was Slavs. As Eckhard wrote, “The Franks once dwelled near the Baltic Sea, where there is now the Vagria” (Franci olim ad mare Balthicum, ubu nune est Vagria). It should thus be clearly borne in mind that all of these ethnonyms are from later times. “The Franconian Slavs,” writes the 19th century Russian scholar Y.I. Venelin (Gutsa), “did not call themselves Vindelicum, just as they did not call themselves Slovene as the name existing only in ethnographic books. The very word Franks is a modern ethnonym derived from one of the names of the kings who ruled the ancient Vagria called Reges Francorum and who, according to Fredegar and the later chroniclers, were the descendants of the Trojan kings (the line of Priam). These are the Trojan Veneti settlers who formed the ruling, princely caste of whom Polybius wrote. According to him, they “differ little from the Celts, but speak their own language. The writers of tragedies often mention this people and speak of its many miracles.”

Everything thus turns out to be very simple: in the West they were called Franks, and in the East, Rus. This also renders clear the process of the transformation of the Varnas (the castes) into ethnoi (and not vice versa, contrary to Marxist and Liberal science) and renders it easier to trace the evolution of the remnants of the old law of the land.

The modern scholar of the history of law, M.A. Isaev, writes:

Rus could finally merge with the Slavs no early than the 12th century. The Russian Truth knew very well the Rusin opposed to both the Varangian Kyfling (the foreigner) and the Slav. This is a very characteristic feature of the Russian tradition. The sources of barbarian law usually secured legal position not only among different layers of the population, but also in different forms between ethnoi. The barbarian laws knew a similar differentiation between the conqueror peoples and, for example, the Romans, who continue to live according to jus Quiritium. But what distinguishes the Russian legal as well as cultural and state civilization among the whole lot of barbarian and ancient samples of Western European culture is the rejection of ethnic particularism as a principle of state life…

The latter is quite natural based on the Divine and Theophonic, not ethnic origin of royal (i.e., Russian) authority. Wherever authors more based in tradition do not literally, i.e., like “foreigners,” understand, for example, the Varangians (we will see below what this word meant among the ancient Aryans), the picture manifests itself more clearly, acquiring intelligible outlines.

The Primary Chronicle of the 15th century and the praise of the Russian language contained therein, the sources of which date back to the Kiev dome, says:

This will be known by all languages and all peoples that the Russian language is from nowhere and this holy faith and Russian alphabet was not introduced by anyone but God the Almighty, the Father, Son, and the Holy Spirit. The Holy Spirit imbued/breathed faith and the acceptance of baptism and other Church customs from the Greeks to [St.] Vladimir [the Great], whereas the Russian alphabet was given by God in Korsun [Chersonesos Taurica in Crimea] to the Russians, and from this philosopher Constantine learned it, from this he wrote books in the Russian language. […] That same Russian man was virtuous in thought and action, in pure faith he isolated himself, and from the Russian language came early Christians, and it is not known by anyone where it came from. [1]

A.G. Dugin writes: “The Russian monarchical tradition began, as is known, with the calling of Rurik from the Varangians to kingship over a group of Slavic and Finno-Ugric tribes. In the later period, descending from the first prince – Rurik – was the spiritual and genealogical justification of royal authority, its legitimacy and sacred legality. This tradition was so persistent and deep, so self-evident and absolute in Russians’ understanding, that it simply could not have been inconsistent with the indigenous archetypes of ancient forms of consciousness which, although they moved into the sphere of the unconscious, nevertheless did not lose their efficiency and validity. In our opinion, the calling of Rurik from among the Varangians was seen as a great, nationwide mystery embodying in itself the script of the supernatural origin of royal power which is characteristic for all ancient, traditional dynasties.”

Thus, Slavo-Russian means simply Divine-ruling. ROS and MEROIS. MEROIS is the “voiced image,” i.e., the voiced, or slovesny in Russian, and thus Slovensky – one of the names of the First Adam.

***

The modern world has an exceptionally short memory. While extolling “European civilization” as the kingdom of democracy, i.e., Laodicea (which sounds like the Greek synonym of the word laocracy, or rule of the people), it is forgotten that the history of the latter is the history of a mere three centuries. Moreover, the Russian liberals of the last century, dreaming of the “Novgorod Republic,” did not remember, did not know, and did not want to know of the sacred center of our ancient homeland which had nothing in common with their understanding of the “principles” of the French and American bourgeois revolutions as they envisioned and reflected upon in their minds.

It must be said that the most significant refutation of liberal forgetfulness is the historical and archaeological science of recent years that has paradoxically confirmed the Church Tradition (the chronicle tale Of the Slovene and Rus, the Christian Cosmography of Saint Cosmas Indikoplov and others), just as has practically all of the archaic Byliny, ancient Japhetic, and semi-fantastic corpus. A scholar of the Romans from the ’80’s and ’90’s of the last century who compared the results of historical-archaeological science with legend speaks of a place approximately covering the space between present-day Novgorod and St. Petersburg:

Great Slovensk. The ancient northern capital of the Japhites founded in 2409 B.C. and defunct after the rejection of the Apostle Andrew and the outbreak of hostilities by Princes Lalokh (Khalokh) and Lakhern against the ‘scepter of the Greek kingdom.’ In the 9th century, under the reign of Rurik, the northern capital was transferred down the river Volkhov and called New City, or Novy Grad. The works of the eastern geographers containing data related to the 50’s-’80’s of the 9th century speak of three groups of the Rus, the main of which was As-Slaviyu with its center in the city of Slava…usually identified with the Ilmen Slovenes and their center with the precursor of Novgorod, whose name has been preserved by eastern authors (see the works of A.P. Novoseltsev and V.Y. Petrukhin). The oldest part of Novgorod bears the name ‘Slavno’ which is consistent with the names in Arab sources. Based on this, it is clear that the expanses of Slovensk should, if not surpass, then at least match the square of the ancient part of Novgorod. However, contrary to common sense, the majority of Soviet archaeologists have identified such an enormous metropolis as Slovensk presented in sources as a small, princely ‘Rurik settlement.’ The real Great Slovensk, whose kilometer-long ramparts are covered by forest, remains unexplored and is not marked on archeological maps to this day.

Speaking of the history of Novgorod (from the 8th-9th centuries), much allows the assumption to be made that it was conceived of long before the official Baptism of Kiev as an Orthodox Christian city, as early Novgorodian Orthodoxy, with its special veneration of the Sophia, the Holy Wisdom, which also houses the genealogical mystery of (and indeed answer to) the House of Rurik itself.

Conventional historiography depicts the baptism of the land of Novgorod as the deed of the famous Dobrynya Malkhovich, the “uya” (uncle) of Saint Vladimir, done “by fire and sword”, and Novgorod itself and the Russian North in general as “pagan Wandea.” However, an attentive reading of local Novgorodian literary sources reveals a significantly more complex picture. Let us recall that in ancient times, Northern Rus was an integral part of Northern Europe as a whole in which the confrontation between Christianity and “paganism” – before the mass genocide orchestrated in the 9th-10th centuries on the order of the Carolingian papacy – did not acquire such tragic severity as in the Roman Empire. Let us also recall that behind the “round table” of King Arthur, the Druid Merlin sits adjacent to the Archbishop of Canterbury, and in the Edda both pre-Christian cosmogony and Christian historiosophy coexist. Only under the Carolingians did the destruction of entire ethnic groups, such as the Saxons and Bretons, begin on religious grounds…

And yet was the Russian North “pagan” or Christian on the eve of the official Baptism of Rus?

In the Tale of Bygone Years that Passed in Great Novgorod, it is said:

In the age of our pious Russian great princes living in Novgorod and voluntarily at peace with all the lands, the Germans [foreigners] sent their envoys from all 70 cities. They bowed to the earth in front of the archbishop of Novgorod, and the local government, and military, and the entire city of Novgorod and said, “Dear neighbors! Give us a piece of your land in the middle of Great Novgorod where we can place a shrine according to our own faith and customs. [2] 

The Novgorodians responded, saying:

By the grace of God and that of the Most Pure Mother of God and our father, the archbishop, through blessing and prayer, in the birthplace of our lords, great Russian princes in Great Novgorod, there are only Orthodox churches of our Christian faith here. After all, how can light and darkness join forces? How can your shrine be built in our city? […] Mayor Dobrynia, blinded by a bribe and taught by the Devil, ordered to move the Church of St. John the Baptist to a different location and gave its place to the Germans [foreigners]. […] And when the Germans [foreigners] built their own church [of a different faith], they hired Novgorod icon painters and ordered them to paint the image of the Savior on the southern wall at the top in order to appeal to and seduce [Orthodox] Christians. And when these icon painters painted the image of the Savior in the [foreign] church without informing the archbishop about this, and took off the covers, then immediately at that moment came rain and hail, and the place where the image of the Savior was painted was knocked out by hail and washed away by rain without a trace. [3] 

At first glance, the Tale of Bygone Years was compiled and written by the zealots of piety. However, a reading of the commentary to it written by L.A. Dmitriev leaves one to think somewhat differently about its origins and – especially! – the reasons for its emergence and distribution. Dmitriev writes:

This tale dates figures among those landmarks of Novgorodian literature at the heart of which lie oral traditions of local origin…V.L. Yanin believes that the ‘there exist visible signs of the reliability of this legend.’ The legend itself apparently appeared very early, no later than the 12th century, but the tale was written down considerably later. E.A. Rybina noted that the Khutyn abbot Zacchaeus is named in literature dated to the years 1477-1478. Accordingly, the Tale of Bygone Years could not have been written earlier than the second half of the ’70’s of the 15th century. The pronounced anti-Boyar orientation of the Tale of Bygone Years, the words in its beginning on the independence of Novgorod, and the clearly evident condemnation of Novgorodian customs – all of this speaks to the fact that it was written after Novgorod’s loss of independence, i.e., once again no earlier than the late ’70’s of the 15th century. We cannot say what the thrust of the original legend of Dobrynya was, but the character of the Tale of Bygone Years is evidence that this work was forged in a democratic environment, and religious motives are no longer at the fore in the Tale…

But if not religious motives, then what kind? Let us pay attention to the words of this historian, namely, that this work was created in a democratic environment.

The book of the Novgorodian historian and archaeologist of the last century, Vasiliy Peredolsky, which we shall have to repeatedly cite (the book was published only in Novgorod in 1898 and has never been reprinted, neither before nor after 1917) indeed speaks of several mysterious temple (and not only temple) buildings somehow subsequently destroyed over the course of approximately the 8th-16th centuries. First and foremost, this most inquisitive historian, who was also the author of studies on the prehistoric tombs of the Novgorodian Slavs, points to the existence in Novgorod at least until the 13th century of an Orthodox church named after the Apostle Peter whose services were held in Latin. This church is also mentioned in the famous The Questions of Kirik. During the war with the sword-bearers, i.e., the Catholics, this temple was not disturbed but, moreover, all Novgorodians came to it for sacrifices. “Was it not Fryazian, i.e., did it not at all belong to the Christians of Roman Orthodoxy, the Fryazians, and did its original appearance have no relationship to the centuries before the division of the Church into East and West?” According to V.S. Peredolsky, this church standing on the corner of Malo-Mikhailovksaya and Nutnaya streets was destroyed. Overseas merchants established the Orthodox Pytatnitskaya church in 1156. The first Novgorodian church in general was thus, according to Peredolsky, the Orthodox church of St. Lazarus established in the pre-chronicle times (i.e., in the 9th-10th centuries at latest), and was completely destroyed. After the destruction of the temple, in its place remained Lazarev Hill on the Volkhov, upon which the temple was rebuilt in the 18th century in honor of the same saint. This Novgorodian historian also tells us that then, i.e., before the construction of the churches of Saint Elijah and Saint Sophia and before the famous Dobrynin campaign unleashed upon the “pagans” with “fire and sword,” an Orthodox church of Saint Mary Magdalene (who according to the Gospel of John and more detailed interpretations of the ancient Western exegetes was Saint Lazarus’ sister) stood in Novgorod. Peredolsky does not say where this church stood and what subsequently happened to it. However, his analysis of the history of the other churches points to certain peculiar points.

In the official chronicle, it is said: “In 1194 was established in Great Novgorod a wooden church of the Holy Trinity on the Sofia side, on Redyatin street of Shchetishcha Yugorsha which is now called Novinka.” In the same parchment book under the year “6673 since the Creation of the World”, it is written: “there was built the Church of the Holy Queen of Shchetitsinita.”  Soon after the name of this church was changed to the Church of the Holy Trinity of Shchetinitsa. But in honor of what queen was the church built and why was its name changed? It was officially claimed that it was erected by German merchants from the city of Stettin. However, in 1194 they could not have built an Orthodox church. In such a case, what was meant was clearly not the city of Stettin (Szczeczin), but a holy queen covered in shchetina, or “bristles.” The merging of pre-Christian with Christian symbolism is obvious in the name of the church. Here one can, of course, recall the ancient Hyperborean totem of the White Boar traceable back to the “primordial tradition.”

If we recall the purely northern location of the lands of Novgorod, the “Land of Saint Sophia” as the Novgorodians themselves called them, then we have an unexpected confirmation of the guesses of some contemporary authors. A.G. Dugin, whom we have already cited, wrote in particular: “But this country, as we have already said, was also called Varakhi, the ‘land of the Wild Boar,’ which corresponds exactly with the Greek root bor, i.e., north, or the country of Hyperborea (‘lying in the far north’)…And it is no accident that, according to Ancient Greek sources, the Hyperboreans sent symbolic gifts of wheat to Delphi via the Scythian and more northern Russian lands. It is curious that the word varakhi reminds us also of varyagi, i.e., the legendary people who gave the Russians a sacred monarch.”

In antiquity, both a woman’s comb for long hair and long hair itself were called bristles. The ancient Christian legend of Saint Mary Magdalene describing her voyage to Rome and Gaul (together with the righteous Lazarus, St. Martha, St. Joseph of Arimathea, and St. Maxamin) took particular note of her ascetic life in Sainte Marie de la Mer in southern France, where the saint appeared with long, ankle-length, reddish-brown hair. But is such a reference to the Land of the Wild Boar and the equally-apostle woman who bore the world not incompatible? Let us recall the ancient art of “making the incompatible compatible” which penetrated the entire medieval worldview and all of science from the apophatic theology of the Eastern Fathers to Western alchemical investigations. Let us also recall that the image of the “long-haired woman” or even “queen” in folk legends often bears an obviously chthonic-infernal shade. This should not surprise us. Traditional, sacred symbols are always twofold, just as the ‘smart light’ for the holy turns out to be the flames of hell for the sinner. The Nativity of St. John the Baptist is the day for flowering the fern and “rusalli merrymaking” (which was repeatedly pointed out in the lectures of V. Mikushevich), and so on.

What can be said of the mysterious “Shchetsinitsa”? This is the Slavic Marena, Marina, Mara, mora, kikimora, the French Cauchear (female kind). For the Carpathian Rusyns, this is lisova panna, nyauka, perelestnitsa, vtreshcha, mayka  a young woman with long hair but backless and with exposed entrails. This is the divje devojka, the mistress of the reindeer who nurtures them with milk. To her come the young, but they leave as the very old…According to the “Golden Legend”, Mary Magdalene was of the Japhetic royal family (her parents were Sir, i.e., Kir, and Eucharia) who ran from Herod, and in the canonical Gospels the Savior casts seven demons out from her (Luke 8:2), i.e., precisely those Japhetic “deities” who she, as princess, could serve.  Such a figure so teeming with canonically unconfirmed (but nowhere denied) dualistic characteristics could, among other things, have affected the fate of the most ancient temple built in her honor still during the time of the united church before it was later destroyed and, as part of the gradual “moralization” and institutionalization of a consciousness, she acquired new names – the “Holy Queen of Shchetitsinita” and the “Holy Trinity.”

No fewer mysteries are to be found in V.S. Peredolsky’s reference to two ruined monasteries. The first of them was destroyed in approximately the 10th century which bore the name of Zverinsky Monastery. The second suffered such a fate in the 16th-17th centuries – the monastery of Saint Arcadia or the Arkadsky Monastery in the place of which also existed the similarly destroyed village of Arkazha. What’s more, the location around the former Zverinsky Monastery also bore the name Zverinets up until the 18th century. Herein are revealed the mysteries of these names (and the causes of the monasteries’ ruin), and here it is sufficient to offer a few most general observations. Homer referred to the Arcadians’ role in the siege of Troy and how later the Priam line of Trojan kins moved to the North through Arcadia. The Arcadians themselves claimed that they descended from the fabulous deity of the land of Arkas which translates to mean “bear.” According to mythology, Arkas was the son of the nymph Calypso, the main star of Ursa Major (the star of Arkas “heads” the Ursa Minor). Artaios (the “bear-like”) is an epithet of the Celtic Mercury (the Gaelic arto – bear; Greek ARKTOS – the name of the Centaur). The name of Hesiod’s centaur is ARKTOYROS, a designation of Arcturus, the guard of of Ursa Major in the Boötes constellation. The bear is the ancestor and the pervotsar (“first-king”), hence the Celtic King Arthur as well as the “secret,” “unpronounced” names of the beast – urs, rus, syr = tsar. At the same time, in Christian symbolism, the bear, like the lion, is a symbol of royal authority. Artos is the blessed Paschal bread distributed in the Orthodox Church on the Saturday of Bright Week in memory of the Risen King of Kings and Lord of Lords. The North, the Arctic, is the polar paradise, the land of the bear (ber, bjorn) and the white boar, the unity of the King and High Priest, the military element and the spiritual, the red and white castes. Understood in a meta-historical and eschatological perspective, the symbolism of such unity is genuinely Orthodox. It was revealed and then found expression in the famous images of the Reverend Sergey on Makovtsa and the Reverend Seraphim of Sarov who nurtured the bear in the forests of Russian Paradise – Diveeva.

As regards the Zverinsky Monastery, in the local Novogorodian dialect only the bear was called a beast (zver) and the name Rus (Urs) was taboo, never to be pronounced even in Christian times. In Latin, urs remained. The very name of the beast, “bear”, or in Russian medved is clearly a euphemism. In remote areas in the North and Siberia, hunters to this day still cautiously call a bear “that” or “the main one” or even “forest Archimandrite.”….Saint Urs from Ravenna can still be found among the Latin saints.

A certain semantic tie between the two “bear” monasteries and the church of the semi-folkloric “Holy Queen of Shchetitsinita” cannot escape our attention. After all, the bristle, schcetina, is an attribute of the boar. In the Golden Bristled Pig tale, for example, it brings prosperity and belongs to Baba Yaga. In any case, we believe that there apparently exists a link between the destruction of the churches of Saint Lazar and Saint Mary Magdalene (perhaps the “Queen of Shchetitsinita”) and the Arkad and Zverinsky monasteries. It is so obvious that it can be considered proof of the existence of Christian temples in the epoch of the still united – Orthodox! – church during the period that preceded the baptismal campaign of Dobrynya Malkhovich hitherto famously described as accomplished “by fire and sword” and as having met widespread resistance from the Novgorodians. Thereafter, this resistance was often represented as the resistance of the “Russian people” to allegedly “foreign” Orthodoxy. Moreover, the question begs itself: what kind of “paganism” did the “son of Malekh Lyubechanin” fight? We stand before the fact that at the time of Rurik’s calling to rule, the Russian North-West (the land of Rus and Sloven) was fully, if not to a considerable extent Christian, Orthodox. The worship of ever since unknown saints was observed there.

As an example which could serve as a further guide and key to the Introitus Apertus ad Occulusum Regis Palatium, we can refer to the testimony of the so-called Old Russian treasure found in 1892 in the Seltsa district of the Old-Russian district. Among the images on the coins of this treasure dating back to the 12th-13th centuries, V.S. Peredolsky discovered an unknown martyr in a hat like in the case of Boris and Gleb, with a cross and two lilies on both sides of the image. Who is this clearly royal martyr with lilies who was unknown to later Russian history?

We will come back to this. In the meantime, let us recall how in 679, in the Ardennes not so far from Novgorod, per dolum ducum et consensuum episcoparum (“with the participation of the leaders and consent of the bishops”), Dagobert II, the last truly reigning representative of the Merovingian dynasty, was killed under an old oak tree near a stream while hunting. He was killed on the orders of Pepin of Heristal, his own attendant, the grandfather of the future usurper of Pepin the Short, the founder of the “second” Carolingian “race” of the Frankish kings. Soon, however, the remains of the king turned out to be miracle-working and even defended the city of Stene from a Viking attack. One hundred years later, the martyr king was canonized by a meeting of Frankish bishops without the Pope’s approval. The spring of Saint Dagobert can be found in the Verdun forest in the Ardennes to this day and is revered as a shrine. However, Dagobert was put on the official list of French kings only in the 17th century and is absent in some French textbooks to this day.

We meet the cult of “unknown saints” as it once was directly preceding the history of ancient Novgorod in Europe (part of which in those ages was Northern Rus, named in some chronicles “Bretania”. G.P. Fedotov, who wrote a series of outstanding works on medieval studies alongside his passion for “Christian socialism”, summarized his observations on these phenomena in the following way:

Question can be raised as to such a peculiar phenomenon as the veneration of nameless saints confined to ancient tombs. This is the moment of transition from popular cult to canonization by the church, the transitional moment in the established biography of a saint. When did the church close its altars to these unknown, chosen representatives of the people’s faith?…In the least, the Carolingian Renaissance finds this cult to be still alive in order to inflict a fatal blow upon it…The age of Carolingian “enlightenment” apparently put an end if not to popular worship, then to the church’s reception of nameless cults…In the 17th century, Mabillon tells of a place in his contemporary France where a cult of unknown saints emerged. But this cult repressed by the Carolingian church could never rise again.

Indeed, the Carolingians themselves and the Roman “Catholic” Church that they produced, and the clergy of the Roman diocese, might have thought so.

But centuries pass and

The worm and mob will learn of the Lord

By the flower growing out of his hand

And “worm” and the “mob” – this is a democratic environment.

***

[1] Translated from Old Church Slavonic by Nina Kouprianova

[2] Translated from Old Church Slavonic by Nina Kouprianova

[3] Translated from Old Church Slavonic by Nina Kouprianova

 

© Jafe Arnold – All Rights Reserved. No reproduction without expressed permission. 

The Dormition of the Mother of God

Author: Alexander Dugin

Translator: Jafe Arnold 

Chapter 13 of Mysteries of Eurasia (Moscow, Arktogeya: 1991) 

Theological symbolism

The “Dormition of the Mother of God” is one of the most revered icons in Rus. It is this icon that was first miraculously delivered from Constantinople to Kiev where it consecrated with its divine presence not only the Kiev-Pechersk Lavra, but all of Holy Rus, the new (and final) bastion of Orthodoxy.

In the traditional depiction of this icon, we see on the lower level the Virgin falling into slumber on her deathbed surrounded by saints, and on the middle level we see the figure of Jesus Christ standing, holding the soul of the Virgin Mary in the form of an infant in his hands.

In considering the symbolism of this depiction, it is necessary to immediately point to the reverse analogy between the central figure of the Dormition of the Mother of God and the classical “Mother of God” icon. If in the traditional depiction of the Mother of God (for example, the “Vladimir Mother of God”, “Kazan Mother of God,” etc.) we see the ‘adult’ Mother of God holding Jesus, then in the Dormition of the Mother of God we see the inverse: the ‘adult’ Jesus Christ and the ‘infant’ Virgin Mary. Explaining this contrast will help us discover the universal, ontological character of the Christian tradition which, like any fully-fledged tradition, in addition to a historical aspect bears a deeply metaphysical, supra-historical charge directly tied to the spiritual understand of reality at large.

Thus, the very fact of the Incarnation of the God-Word in the material, human universe necessarily implies a certain “diminishment” of the fullness of the second hypostasis of the Holy Trinity, not an essential “depreciation” (the Trinity always remains self-resembling), but an external, apparent, visible depreciation. Christ is described in the Gospel as “suffering.” In the First Coming, the true nature of the Son remains veiled, hidden, and can only be guessed by chosen disciples. But for subsequent generations of Christians, defining this divine nature becomes the basis of Faith – Faith, not Knowledge, since Knowledge is associated with the ontological obviousness of a certain sacred fact, and the obviousness of the Son’s divinity manifests itself only at the moment of the Second Coming, the Coming of the Sacred in Power, in Glory, i.e., in his original ‘non-diminished’ quality. Therefore, the classical image of the Mother of God with the infant has a symbolic meaning that is central to prayer and Church practice. In this icon, as in the sacred map of reality, a ‘diminished’ spiritual center is shown surrounded by the human or, more broadly, material cosmic nature which externally ‘surpasses’ this center, is ‘predominant’ compared to it, and is ‘bigger’ than it is. The Mother of God with the infant describes the ontological status of the world between the First and Second Coming where the Son is already revealed to the world, but in a ‘diminished’ quality thereby demanding Faith, personal effort, and spiritual devotion on the part of believers for ‘dynamic,’ willed transformation of Faith into Confidence.

The Dormition of the Mother of God icon presents us with the inverse proportion. Rising above the concrete historical fact of the Virgin Mary’s personal death, the Orthodox tradition here offers a prototype of an eschatological situation, valuably pointing to the meaning of the sacraments of the End Times. The depiction of Christ holding the infant Virgin in his arms describes the true proportions of the spiritual world in which the Center, the Pole of Being, the God-Word is presented not as diminished, but in its full metaphysical extent. In the heavenly world, the ‘diminished’ is the ‘material,’ the ‘earthly’ cosmic portion, while the Spirit itself appears in its entirety. Here the Word is omnipresent and obvious and all-fulfilling.But the material world is not simply destroyed in heavenly reality. It is transformed, it is ‘drawn’ to the spiritual regions and rises to its heavenly and supra-material archetype. Hence, in fact, the special term ‘dormition’ (a calque from Greek “koimesis,” or sleep, rest, lie; in Latin ‘assumptio”) in contrast to the usual word ‘death.’ Dormition means ‘solace’, i.e., the transition from the state of ‘unrest’ inherent to material, physical reality to a state of ‘peace,’ in which all things abide in the regions of Eternity. Thus there is not ‘destruction,’ but ‘final disappearance’ understood by the word ‘death.’ It would be interesting in this regard to pay attention to the Russian etymology of the word ‘uspenie’ (dormition), which is akin to the Ancient Indian term ‘svapiti’ (literally ‘to sleep’). This Indian term literally means ‘to enter oneself’ or ‘dive into one’s inner self.’ As follows, our word ‘uspenie’ etymologically means ‘entering the inner world’, the ‘inner ‘world’ being a synonym for the ‘spiritual’ or ‘heavenly’ world. In the troparion for the celebration of the Dormition of the Mother of God, it is said: “in falling asleep she did not forsake the world.” This refers not only to the compassionate participation of the Mother of God in worldly affairs after her departure, but also the fundamental ontological event of the ‘casting of the material world’ into the spiritual sphere as a result of a special, unique sacred event. What metaphysical event is symbolized by the Dormition of the Mother of God?

This event is the End Times. It is at this moment, the moment of the Second Coming, that happens the final affirmation of true spiritual proportions in correlation to the material and the spiritual. The ‘material’ (the Virgin Mary) turns out to be an infinitesimal point in the Infinity of spiritual Light, the Light of the God-Word, Christ. Consequently, the Dormition icon reveals to the Christian the deep mystery of the End Times, which is not a global catastrophe, not the destruction or disappearance of the physical world as is seen most often by those who are only superficially familiar with Orthodox eschatology, but the essential and total restoration of the normal, natural, harmonious ways of being where the spiritual, heavenly Light completely incorporates the physical, material darkness. Therefore, from a Christian perspective, the End Times is the single most important event of an entirely positive, salvational meaning. The End Times is not a catastrophe, but the end of catastrophe since, from a spiritual point of view, any ‘unrest’, ‘worrying’, or ‘movement’ is essentially catastrophic for the spirit and, in addition, signifies the triumph of inferior, Satanic forces. The End Times, the End of the World, and Judgement Day act as something repulsive and negative only for the enemies of God, only for those who identify their fate with the dark course of restless, demonic fate. For believers, on the contrary, this is salvation, a celebration, and transformation – the universal and final ‘dormition’ of matter together with the universal and final ‘awakening’ of the spirit.

Thus, we can now distinguish three levels in this spiritual teaching manifesting such abundant wisdom in the icon of the Dormition.

  1. Historically, this icon tells of the death of the Mother of Our Lord Jesus Christ and her subsequent mercy for the believers and suffering of this world.
  2. Ontologically, it embodies the affirmation of true spiritual proportions of material reality in the larger picture of being, where the spirit fills everything while physical reality is ‘diminished’ to an infinitely small point.
  3. Eschatologically, it points to the meaning of the End Times, i.e., the restoration of true existential proportions and the affirmation of the absolute triumph of the Heavenly, Divine element. The ‘diminishing’ of matter in the End Times does not mean its destruction, but its ‘induction’ into the fullness of light and peace.

Universal symbolism

The symbolism of the Dormition icon (if we juxtapose it to the Mother of God icon) also has analogies outside of a Christian context. The clearest such similar spiritual concept of the structure of being is reflected in the Chinese symbol of Yin-Yang, in which the white dot against the black background signifies the diminishing of the spirit in matter, while the black dot against the white background is, conversely, matter in spirit. However, the Chinese tradition is characterized by contemplation and and the absence of an eschatological orientation. Thus, the Chinese are inclined to consider this symbol as a sign of eternal harmony while Christians see ontological plans in an historical and eschatological perspective, hence Christianity’s distinctly ‘dynamic’ character supposing the personal, volitional engagement of man in the outcome of the fate of the spirit. The Chinese believe that this volitional aspect is not so important insofar as the Tao ultimately arranges everything in the best way. Undoubtedly, similar symbolism can be found in many other traditions in reference to the correlations between the material and spiritual worlds, but the Chinese example represents something so clear and comprehensive that all similar parables can be reduced to it.

The sacred sign of Russia

The fact that the icon of the Dormition of the Mother of God was the first to be miraculously brought to Russia and the fact that its presence graced the Kiev-Pecharsk Lavra (which was the first center for the spread of Orthodoxy in Russia) leaves one to believe that Russia is under the special patronage of this icon. The Russian Orthodox tradition and Russian Church believe this. If we take into account all of the theological and ontological, as well as eschatological content of this icon’s message, then it is only natural to associate it with the sacred mission and spiritual fate of Russia itself.

On a historical level, such symbolism, applied to Russia, points to the constant participation of the Mother of God in the history of the Russian state, not only during periods of its fully-fledged Orthodox existence, but also during the dark periods of neglect and decline. As if it were a fulfillment of predestination that began with the spread of the Orthodox faith throughout Russian lands, approximately over the thousand years following the founding of the Kiev-Pecharsk Lavra to the moment of the collapse of Orthodox order in Russia, the Mother of God was a believer and declared that ‘henceforth She takes responsibility for Russia and sovereign Power therein.” The icon known as “The Sovereign” is dedicated to this. “And in falling asleep she did not forsake the world.”

On an ontological level, our symbolism might very well explain the cultural and psychological specificity of Russian Orthodox civilization, which was always contemplatively-oriented, drawn by the spirit to the heavenly sphere where true proportions are set once and for all, while sometimes neglecting earthly, practical, material things which seemed to the religious consciousness of Russians to be just as infinitesimal as the tiny figure of the Mother of God in the hands of the Savior.

Finally, on the eschatological level, the idea of Russia’s mission being tied to the End Times is clearly present in Orthodox thought. Hence, in particular, the rise of the idea of “Moscow as the Third Rome” or “Last Rome” who is destined to stand until the final moment of earthly history. If the Dormition icon ontologically describes the ideal essence of the Russian Orthodox soul, then in eschatological terms it points to the active side of Russian civilization, the mission it is destined to fulfill in human history. This mission is, without a doubt, connected to the realization of the End Times and the providential preparation of the Second Coming.

It is also important to recall the omens sent to Saint Anthony of Kiev before the construction of the first and main temple of the Kiev-Pechersk Lavra in honor of the Dormition of the Holy Mother of God. Anthony prayed to God to send him a sign pointing out the place where a church should be built. In the morning, all of the ground was covered with dew, but in one place the earth was left completely dry. The next day, the miracle was repeated, but in the reverse order. The dew was nowhere to be found other than in the place where there had been no dew the day before. Finally, when the saint was gathering firewood, Fire rained down from the sky and set it alight. After this, no doubts remained as to the place to be chosen.

All three of these miracles have a strictly symbolic and doctrinal interpretation connected to the spiritual meaning of the Dormition. The dry place of the future Church in the middle of the dew-covered space is symbolically identical to the icon of the Mother of God in the which the fiery, dry, light element, Christ, is surrounded by the wet, earthly element, the Virgin Mary. The next day, the opposite occurs, which is the essence of the Dormition icon in which the dryness (i.e., fieriness, spirituality) of the earth surrounds a small, wet space (matter). The third miracle directly concerns the secret of the End Times, when the prepared firewood (the Church of true believers) will be lit on fire and transfigured by heavenly light force, the force of the Second Coming.

In this mysterious story of the founding of the Kiev-Pechersk Lavra is captured the deepest prophecy of the fate of Russia, the fate of Christianity and Orthodoxy, and its glorious and great future.

 

© Jafe Arnold – All Rights Reserved. No reproduction without expressed permission.