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  In the same manner that the terror of Narodnaya Volya provided the psychohistorical basis for the Red Revolution in Russia, so the Helter Skelter of Manson provides the psychohistorical basis for Hellstorm 2.0 in the West. In this regard, it is important to note that the 19th century Russian resolution of the psychohistorical discharge of Modernity, characterized by intellectual courage and literary inspiration, is still highly relevant to a correct diagnosis of 21st century Western realities. The radical nihilist programme of Chernyshevsky’s What Is to Be Done? (1862) and Nechayev’s Catechism of a Revolutionary (1869), psychologically elaborated in Dostoevsky’s Notes from the Underground (1864) and Demons (1872), provide valuable insights into the psychohistorical dynamics of the same nihilism that feeds Hellstorm 2.0. But it is essential to note the structural inversion in the perpetrator-victim-beneficiary relation that takes place between the Russian nihilistic terror and the American Helter Skelter. During the terror of Narodnaya Volya a real intelligentsia elite (a) attacks the political exponents (b) of the traditionalist establishment to lift up (c) the repressed people (d) for the sake of a secular ideological programme (e). But during Helter Skelter, an anti-intellectual hostile elite (a’) attacks the cultural exponents (b’) of the modern establishment to destroy (c’) the free people (d’) for the sake of a religious millenarian programme (e’). The Russian nihilist terror involved a rationally coherent political programme aimed at social-economic emancipation, but the American Helter Skelter involves the sub-rational and atavistic realization of oikophobic-demophobic sui-genocide. Europe is located between the extremes of the Russian-Traditionalist and American-Modernist antipodes, in a sliding scale from the Intermarium (the East European inner circle) to the Atlantic Rim (the West European outer circle). The different psychohistorical positions of (parts of) Eastern and Western Europe with regard to the American-Atlantic and Russian-Eurasian antipodes is accurately reflected within the contemporary EU, which is witnessing a revolt of the moderately modernist Visegrad block against the extreme-modernist Brussels regime. It is important to remember that the soullessness of Merkel’s ‘Anti-Germany’ is located exactly at the dead centre of this gravity field.

  An accurate prognosis of the West’s Hellstorm 2.0 can benefit from a forward projection of the psychohistorical trajectory that is implied by Manson’s Helter Skelter programme. Although phrased in mythological terminology and based on visionary hallucination, Manson’s programme contains a number of key concepts that can expose the psychohistorical dynamics behind the realities of contemporary Cultural Nihilism: the political programme of neo-liberal globalization, the totalitarian eurocracy and the neo-Kalergian Umvolkung. First, there is the aim of Helter Skelter: the destruction of its own (American) people, of its own (white) race and of its own (Western) civilization. These explicit aims of Helter Skelter are mirrored in the implicit aims of the political programmes of current Cultural Nihilism. Second, there is the method of Helter Skelter: genetic ‘outcrossing’ through exogamy (pattern: whites as wife-givers and non-whites as wife-takers), complemented by evolutionary ‘cropping’ through genocide (pattern: whites as φαρμακός and non-whites as invidia).

  Again: these explicit strategies of Helter Skelter are mirrored in the implicit strategies of current Cultural Nihilism. Examples of implicit but effective strategies aimed at the exogamic exclusion of white males are economic demotion through xenophile and feminist ‘affirmative action’, social exclusion through matrifocal divorce and custody laws and cultural marginalization through matriarchal childrearing and educational practices. Examples of implicit but effective strategies aimed at white (sui-)genocide are ethnically selective natalist policies through culture-blind abortion and child support legislation, ethnic cleansing (‘white flight’) through culture-blind tolerance of criminality and harassment and — last but not least — ethnic replacement through mass immigration. The final stage of this dual exogamic-(sui-)genocidal strategy, implemented through hyper-democratic sanction, formal legalism and pathological-altruist indoctrination, will be demographic inundation — hastened where necessary through mass murder disguised as common criminality (as in South Africa). From a Traditionalist perspective these developments are necessary effects of the downward psychohistorical dynamics of Modernity, especially of feminization (cf. Chapter 6). The postmodern Western public discourse is now wholly dominated by irrational and unrestrained matriarchal impulses: emotional instability, out-group altruism, unstructured resentment and sadomasochist lasciviousness. Feminization is an essential element of the power of the Cultural Nihilist hostile elite: it is the basis of its Helter Skelter 2.0 project. This foundation was laid at the same time that Manson dedicated himself to his Helter Skelter 1.0 project (1967–69). These were the glory years of ‘second wave feminism’: the formative years of the baby boomer hostile elite — including its most notorious activist citizen, Hillary Clinton.

  Two aspects of the Helter Skelter 2.0 project are dangerous in a special manner. First, there is the emotional-subconscious and the irrational-implicit nature of its foundational discourse. This discourse excludes rational argumentation and thus creates a totalitarian consensus, guarded by the Never Sleeping Eye of the Orwellian New World Order, enforced by hordes of rabid Social Justice Warriors and covered by the ‘international treaties’, ‘European law’ and ‘anti-discriminatory legislation’ of the Western ‘legal’ order. Second, there is the slow-motion executive practice of the Helter Skelter 2.0 project, which is a multi-generational project relying on failing inter-generational cultural reproduction. The slower this executive practice, the more certain will be its result.

  In the same way that the Manson Family of Biblically Elect had the illusion that they could survive Helter Skelter 1.0 in the ‘bottomless pit’, so the Cultural Nihilist hostile elite has the illusion that it can weather the coming Hellstorm in the well-deserved comfort of its gated communities. But in this respect it will be sorely mistaken: quos Deus vult perdere, prius dementat. In any real race war only one thing counts: the self-defined group. In the race war that the Helter Skelter 2.0 project contributes to Hellstorm 2.0, there will be only one real sanctuary: the living citadel of the ethnic group. The question arises, however, whether the Western peoples can still survive the downfall of their hostile elite in a historically recognizable form. To survive Hellstorm 2.0 the Western peoples will have to re-think the definition of what constitutes their ‘own group’ — what it still is and what it can be again. They will also have to consider the need for collective defence. The time has come for the Western peoples to consider the option of a shared Eurasian project.

  7. The Eurasian Citadel

  A new name, its roots to antiquity tracing,

  As great as Thermopylae, all fame embracing,

  A name to wipe shame away, with its plain truth

  Smashing to smithereens calumny’s tooth.

  —Ivan Vazov

  The preceding comparison of the Russian Narodnaya Volya and the American Helter Skelter has yielded a number of important Traditionalist benchmarks. These benchmarks clarify the acceleration of socio-cultural regression between mid-19th century and mid-20th century America: it is a regression which now threatens the existence of the entire Western world and by extension the entire modern world. But these benchmarks also clarify a cultural-historical law of ‘inhibiting progress’: the Crisis of the Modern World has hit ‘backward’ Russia earlier than ‘progressive’ America and this results in a limited historical ‘immunity’ for the Russian soul with regard to the impending Hellstorm 2.0. Here it is important to note the word soul: the body will remain susceptible to earthly destruction. — And fear not them which kill the body, but are not able to kill the soul; but rather fear him which is able to destroy both soul and body in hell (Matthew 10:28). Historically, Russia was the last exile seat of the Roman Empire (the ‘Third Rome’) and the last refuge of the Orthodox religion; it is increasingly likely that it will also be the last c
itadel of Western civilization. The meta-historical fate of Russia is self-evident: geographically it covers the heart of the World Island and historically it has suffered the cruellest test of Modernity: faute de mieux it is the Last Katechon. Eurasianism translates this meta-historical reality into the geopolitical realm. From a Traditionalist perspective Eurasianism, therefore, has the potential to be more than a mere Russian geopolitical tactic: it could be a survival strategy for Western civilization as well. In terms of simple Realpolitik Eurasianism may be beneficial for Russia, but a truly Traditionalist Eurasianism will come at a high price for Russia. A Traditionalist Eurasianism will recognize Russia’s high vocation as the Last Katechon, but this will also obligate Russia to fulfil the fullest Christian calling: self-sacrifice. If Russia accepts this vocation and if it is willing to pay this ransom, it must prepare for total war with Modernity. In this ‘Last War of the World Island’, which is also the ultimate Hellstorm of Western civilization, Russia will have to be the citadel of Western civilization. In this constellation, the Western peoples will eventually turn to Russia. Within these peoples, a Traditionalist intellectual re-armament will eventually lead to a Eurasian geopolitical orientation. This requires a radical shift in consciousness and an intellectual revolution — the taming of Atlantic Modernity and the destruction of thalassocratic geopolitics. This new course can only be expected from a new generation: the West’s rising génération identitaire. The Eurasian Camelot must first be built in the hearts and souls of the young people of the West.

  It is a well-known lesson of history that the sons must pay for the sins of the fathers, and this also holds true here: the young people of the West are forced to drink the poisonous cup of history to its bitter dregs. From a Traditionalist perspective it is inevitable that the survivors of the fall of a civilization are caught in the historical void of degenerated old visions and immature new ones. The young people of the West are forced to surmount the bankruptcy of the Western past and to accept the debt payments of the Western future. But existentially and intellectually they can fall back on the ultimate citadel of Western civilization: Traditionalism. Eurasianism is the only geopolitical project that remains compatible with Traditionalism; in theory, it can even topple the entire complex of Cultural Nihilism, thalassocratic-Atlantic Modernity and the New World Order. A Traditionalist Eurasianism is the only viable geopolitical project that may still prevent the West as a whole from committing the ritual suicide that the Helter Skelter 2.0 project of the Cultural Nihilist hostile elite has in store for them. In theory, this project offers opportunities for global and coherent strategies to cope with all aspects of this ritual suicide: ecocidal climate catastrophe, transhumanist extinction, sui-genocidal ethnomorphosis and social implosion. From a meta-historical perspective a Traditionalist Eurasianism is the only remaining option — the ‘standard argument’ — of the West in a collective sense: it is the last remaining collective strategy to cope with Hellstorm 2.0 and the Postmodern age of consequences. There are other options — arguments and scenarios — but these are not collective. Perhaps some of the Western peoples — or rather parts of these peoples — can still survive individually, but others cannot. Even if some potsherds can be preserved, the vase of Western civilization will be broken.

  The modalities, ideas and ideologies of Western Modernity are finished. The three major political philosophies of Western Modernity — the First Political Philosophy of Liberalism, the Second Political Philosophy of Socialism and the Third Political Philosophy of Fascism — have passed under the horizon of Western history (Dugin, 2015). It is conceivable that some elements of these philosophies — to the extent that they have proven their historical value — may contribute to a synthetic Fourth Political Philosophy: in that case, the countless sacrifices that the European peoples have made to Modernity will not have been entirely in vain. Examples of such elements may be: a limited free market and limited civil rights (Liberalism), a public sector and workers’ rights (Socialism) as well as organic corporatism and ecological holism (Fascism). A sped-up articulation of a Fourth Political Philosophy to cope with Hellstorm 2.0 is of the essence. It is highly unlikely that the European peoples will be granted more than a brief respite before Hellstorm 2.0 hits them with full force — one or two generations at most. This is the proverbial quiet before the storm. A Fourth Political Philosophy informed by Traditionalism can serve as the intellectual and ideological foundation for a Traditionalist Eurasianism; together they can offer a citadel in which the European peoples can weather the impending fury of Hellstorm 2.0. But a realistic assessment of the trajectory and intensity of Hellstorm 2.0 is essential when deciding on the architecture of this foundation.

  8. Hellstorm 2.0

  Aloft all hands, strike the top-masts and belay;

  Yon angry setting sun and fierce-edged clouds

  Declare the Typhon’s coming.

  Before it sweeps your decks, throw overboard

  The dead and dying — ne’er heed their chains

  Hope, Hope, fallacious Hope!

  Where is thy market now?

  —Joseph Turner

  Surviving the impending Hellstorm 2.0 and the resulting ‘hour of the wolf’ demands an accurate assessment of its four most dangerous elements, the ‘Four Political Realities’ of the Postmodern world. Despite the litany of diversions and assurances put out by Western governments, academia and media, it is now close to certain that the present trajectories of these four realities — global climate change, technological transhumanism, ethnical replacement, social chaos — are about to converge into a catastrophic end scenario. This imminent convergence of industrial ecocide, technocatastrophe, demographic inundation and social anarchy reflects not only the old Indo-European mythological motif of the Götterdämmerung, it also reflects the old Christian eschatological motif of the Apocalypse: And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of them (Revelation 9:15). The survival of the European ‘third part’ of humankind demands not only a thorough analysis of the Four Political Realities, but also a sincere revaluation of these old motives. Any Eurasianism that transcends geopolitical opportunism will have to combine this analysis and this revaluation.

  (1) Global climate change is the most elementary threat facing the European peoples. Some scientific scenarios are already predicting a full-scale climate catastrophe. It is as good as certain that the confidential files of the best-informed decision-makers contain disturbing scientific data and forecast models concerning anthropogenic climate change: the content of leaked reports and whistleblower testimonies indicates that numbers and projections leave little room for complacency. At the same time, escalating artistic visions of the ‘climate question’ indicate a subliminal but tangible societal unease: in 2004 The Day After Tomorrow still drew a romantic borderline at the Rio Grande, but in 2017 Geostorm already threatens with a straightforward extinction level event. It is as good as certain that neither scientists nor policymakers would benefit from publishing indigestible projections. In any case, Cultural Nihilist policy dictates that the immediate interests of the adults always prevail over the long-term interests of the children. Thus, it is quite possible that the baby boomers, in their role as all-consuming avant garde, have not merely initiated ‘climate change’, but that they have also deliberately instigated an authentic ‘climate apocalypse’. In this regard, the life motto après nous le déluge takes on an entirely new meaning: it constitutes the baby boomer’s position par excellence. At least those few people in the West that still take the Book of Revelation seriously can prepare themselves; for the great consumer masses, taking refuge in secularist escapism, there will be a very rude awakening.

  The global reality of anthropogenic climate change demands a global response. The illusionary policy slogans of the Cultural Nihilist hostile elite — ‘climate goals’, ‘emission ceilings’, ‘green s
trategies’ — are long past their expiry dates. The delay tactics that the Atlantic New World Order has implemented on behalf of the ecocidal multinationals are no longer tenable. The articulation of effective climate policy is a basic task of the Eurasian alternative. In the final analysis, the functionality of national infrastructure — from the Dutch dikes to the Russian railways on the Siberian permafrost — and the efficiency of national emergency systems — including the dams that protect London, Venice, Rotterdam and St. Petersburg — depend on global climate dynamics. National security policies are already directly influenced by changing climate patterns. Even now, changing precipitation patterns are forcing British and Dutch policymakers to adopt new agricultural and urban strategies. Even now, melting pole caps are forcing American and Russian policymakers to develop new energy and defence strategies. In this regard, an effective Eurasian climate strategy can be of inestimable value: it may preserve (some of) the boreal habitat of the European peoples. An effective push-back against outdated consumption patterns, as well as the accelerated development of new technology and infrastructure, would benefit from supra-democratic authority and supra-national coordination. The geographic depth, natural resources and technological know-how of Eurasia allow for collective strategies of unprecedented scope. The strategic profundity, economic autarky and technological prowess of a collectively operating Eurasia make it likely that the European peoples would survive even a climate catastrophe. A collective approach to new challenges — new settlement areas, new shipping routes, new business ventures — can even lead to unsuspected growth and prosperity. From a Traditionalist perspective a Eurasian climate strategy is not only valuable as a viable alternative to the ecocidal practices of neo-liberal globalization, but also as the basis for a new global ecological balance. The holistic ecological vision of Traditionalism stipulates a restoration of the original boreal biotope of the European peoples: a relatively sparsely populated region, with rich biodiversity and space for natural landscapes. In such a biotope, semi-autarkic urban centres, eco-technological infrastructure and pristine nature can be combined: it will be a place where culture and nature are once again in balance. The restoration of the boreal biotope and a re-arrangement of the Eurasian space are elementary preconditions for the physical, psychological and spiritual resurrection of the European peoples: access to wide spaces and pristine nature are basic conditions for the European peoples to flourish.