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  Western civilization is approaching its historical threshold and young Western people are facing a fork in the road: theirs is a choice between the wide road straight down into the abyss, and the narrow path straight up to self-renewal. Traditionalist Eurasianism can be this narrow path. The final prospect this path will command, far above Hellstorm 2.0, is a new future and a new freedom for the peoples of the West.

  10. ‘Za vashu i nashu svobodu!’

  Alle Gewebe der Tiranneien

  Haut entzwei, und reisst euch los!

  …Die Verwüstung, die Ruinen -

  Nichts verhindre deinen Gang.

  [All the webs of tyranny -

  cut them down and free yourselves!

  …The destruction, the ruins —

  do not let them hinder you.]

  —Johann Wolfgang von Goethe, Des Epimenides Erwachen

  Throughout the years, the old Russian revolutionary battle cry za vashu i nashu svobodu may have been abused by ruthless ideologues and opportunistic traitors, but its content indicates very precisely what an idealistic Eurasianism may fight for: ‘for your and our freedom!’ It expresses the essence of the common struggle of all European peoples for a shared ideal. It unites two elementary principles: respect for distinct identity and loyalty in a common fight. The fact that ‘your’ comes before ‘our’ means that so much unites ‘us’, that ‘we’ are willing to make reciprocal sacrifices. This battle cry summarizes and resolves the dilemma of the young people of the West: it conserves national identity, but it also announces a common struggle. It expresses the highest shared ideal of Western civilization: a confederation of related but sovereign peoples, defined by shared values and common enemies. The European peoples will only come together by their own sovereign choice. Only through a carefully calibrated Eurasianism can their confederation be achieved.

  The battle cry ‘for your and our freedom’ is an invitation to many: aside from the peoples of Eurasia, it extends to the European peoples overseas — especially the nations of the overseas Anglosphere. In the final analysis, it invites all the European peoples to join in a great boreal league. Beyond this great alliance, it also invites strategic alliances with the Indo-European peoples of the Iranian and Indian worlds: these peoples may be considered as carriers of civilizations and geopolitical stabilizers in the deep south of the world. In its widest sense, it even anticipates the restoration of the high historical calling of the European peoples as the collective Katechon of the World: protectors, lawgivers, educators and benefactors of the southern and eastern peoples: this is their Higher Vocation and meta-historical destiny (cf. Chapter 4). From a Traditionalist perspective, this Higher Vocation is related to the mythical descent of the European peoples from immortal Hyperborea: their metaphysical exile on the World Island of Middle Earth implies a meta-historical leadership role with regard to all of humanity. This is the vocation of the Bringer of Evangelion, the Creator or Nomos and the Master of Techne. This notion is still preserved in the theme of ‘the white man’s burden’. In the Dark Age of Modernity this high calling has been inverted and perverted by slave-holding colonialism, thalassocratic imperialism and globalist exploitation. What the southern and eastern peoples truly resent in the European peoples, however, is not their original vocation, but their modern degeneracy. The southern and eastern peoples can only benefit from the European peoples’ continued adherence to their original vocation: it is the source of spiritual freedom, scientific endeavour, just laws, liberating technology and soothing medicine.

  From a Traditionalist perspective the Crisis of the Modern World has the meaning of a purification of the European peoples, ‘designed’ to make them return to their original vocation. The fact that, before they can return to their original vocation, the European peoples are made to fall back on their ancient ancestral homeland in the heart of the World Island is of great symbolic significance. This historic retraite and symbolic penitence are elementary preconditions for a restoration of the European vocation. In the final analysis, however, the battle cry ‘for your and our freedom’ already points towards an exalted final aim: a global Pax Eurasiatica.

  From a Traditionalist perspective the final destiny of the Western peoples — either to dissolve in their psychohistoric nightmares, or to yet again witness a new Golden Dawn — entirely depends on their ability to re-affirm their own identities and interests before it is too late. From a Traditionalist perspective, however, real identities and interests are inextricably linked to an authentic vision of destiny — and there can be no authentic vision of destiny without transcendental reference. Thus, the highest Traditionalist perspective on the Eurasian project is necessarily a vision: a vision of unexpected resurrection. It is important to know that the Bolsheviks purposefully shorted the Russian battle cry za vashu i nashu svobodu: behind it can be found a longer Polish original, viz. w Imię Boga: za naszą i waszą wolność: ‘In the Name of God: for your and our freedom!’ May this incipit remind the European peoples that an authentic vision of the future can only be based on superhuman Divine Providence. May the young people of the West, wandering in the darkness of the Cultural Nihilist night, be granted the vision of a Golden Dawn. May they forget all that they have read here, if only they will remember this one thought of the old and wise Solzhenitsyn:

  Over a half-century ago, while I was still a child, I recall hearing a number of old people offer the following explanation for the great disasters that had befallen Russia: ‘Men have forgotten God — that’s why all this has happened.’ Since then I have spent well-nigh fifty years working on the history of our revolution; in the process, I have read hundreds of books, collected hundreds of personal testimonies, and have already contributed eight volumes of my own toward the effort of clearing away the rubble left by that upheaval. But if I were asked today to formulate as concisely as possible the main cause of the ruinous revolution that swallowed up some sixty million of our people, I could not put it more accurately than to repeat: ‘Men have forgotten God — that’s why all this has happened.’

  Summary: Ten Theses

  (1) The Betrayal of the West by its hostile elite can only be effectively countered by a fundamental deconstruction of its ideological discourse — Cultural Nihilism — and its foundational Modern (Enlightenment) epistème, characterized by nihilistic secularism, historical materialism and cultural relativism. Traditionalism triggers this deconstruction by exposing the historical shallowness of both: Traditionalism serves as a gauge and a measure.

  (2) The geopolitical power of the Western hostile elite, structured in a thalassocratic-Atlantic ‘New World Order’, demands a viable alternative. Through an idealistically supranational and Traditionalist orientation Eurasianism can provide such an alternative.

  (3) Given the emotional-subconscious and irrational-implicit nature of Postmodern Cultural Nihilism the Western people can only enter into a new Eurasian configuration after a thorough cultural-historical Vergangenheitsbewältigung and a complete resolution of their psychohistorical traumas.

  (4) From a cultural-historical perspective, the self-destructive discourse of Cultural Nihilism is a slave discourse, befitting defeated and humiliated peoples. In the final analysis, the gradual decline of the Three Political Philosophies of Modernity reflects the collective defeat of all European peoples: Fascism was destroyed with the fall of the Third Reich, Socialism was discredited with the dissolution of the Soviet Union and Liberalism is already foundering with the rapid decline of American hegemony. Cultural Nihilism is the spiritual and intellectual void that follows the defeat of the European peoples.

  (5) From a psychohistorical perspective, the self-loathing discourse of Cultural Nihilism is a collective post-traumatic stress disorder, befitting peoples that are abused and held hostage. In all Western peoples the collective symptoms of schizophrenic pathology and cognitive dissonance are self-evident, but they are deepest in that people which was most profoundly defeated: the German people.
The psychohistorical, cultural-historical and geopolitical void of contemporary ‘Anti-Germany’ is the ‘black hole’ of the West: this is why the real history of the Third Reich is subject to doctrinal taboo throughout the entire West.

  (6) The recovery of Western national identities and Western geopolitical equilibrium depends on effective cultural-historical Vergangenheitsbewältigung and effective resolution of psychohistorical traumas. Until then, the Western patriotic opposition is reduced to ineffective ‘cosmetic nationalism’ and the Western hostile elite can continue to play off the European peoples against one another with ease.

  (7) The trajectory of Western Cultural Nihilism is aimed at self-destruction: the Helter Skelter project of Charles Manson, which coincided with the formative phase of Cultural Nihilism, may be considered an archetypal expression of the Cultural Nihilistic programme of self-destruction: exogamy and sui-genocide. This programme is at the root of negative indigenous demography and ethnic replacement.

  (8) In Russia the psychohistorical discharge of Modernity travelled a ‘premature’ trajectory: in Russia the mid-19th century terror of Narodnaya Volya relates to the early 20th century Red Plague in the same manner that the mid-20th century Helter Skelter relates to early 21st century Cultural Nihilism in the West. Thus, Russia has gained a degree of historical ‘immunity’ that allows it to fulfil the functions of the ‘Last Katechon’; this will be the basis of an authentically Traditionalist Eurasianism.

  (9) Any Eurasianism that aims to be both Traditionalist in orientation and viable in terms of Realpolitik will have to come to terms with the Four Political Realities of the contemporary West: global climate change, technological transhumanism, ethnic replacement and social implosion. A viable Fourth Political Philosophy will have to relate to these realities in a synthetic and synergic manner.

  (10) Western acceptance of Traditionalist Eurasianism will depend on exorcizing Cultural Nihilist Modernity as an existential modality. This is the greatest ordeal awaiting the West’s génération identitaire, an ordeal during which it will look for the rise of a ‘Last Katechon’.

  ‘ayn          dāl          sīn

  Chapter Two

  The Crisis of the Modern West

  A Traditionalist Diagnosis of Dutch Postmodernity

  acquirit qui tuetur

  The Dutch Predicament

  Observers from those regions of Christendom that have still been spared the worst ravages of the fatal autoimmune disease of ‘Cultural Nihilism’ may wonder at the deafening silence that prevails across the dying nations of Western Europe and the overseas Anglosphere. These nations are now about to taste the final dregs of the bitter cup of Postmodern Cultural Nihilism — the fatal cocktail of institutionalized atheism, ‘disaster capitalism’ and culture relativism that full-blown Modernity has concocted for their peoples. Viewed from Russia and the nations of Eastern Europe, which have only recently recovered from the horror of the Red Plague and which are loudly and rightly reclaiming their sovereign rights and cultural identities, the most unsettling feature of the agony of the nations of Western Europe and the overseas Anglosphere may be its awesome silence. The ‘strange death’ of these nations (Douglas Murray, 2017) is outwardly characterized by the unfazed legalism of their authorities, the detached ‘political correctness’ of their media and the apparently unreflecting fatalism of their people. To the extent that the silence surrounding this contemporary Calvary is induced by the stoic acceptance of a fully deserved fate, it may seem historically justified. But to the extent that it ignores the undeserved suffering of many innocent people, this silence is inappropriate — this Calvary too has its unjustly condemned men, agonizing women and desperate bystanders. The innocent victims of Cultural Nihilism include not only those Westerners who suffer the daily horrors of endemic terrorism, mass-rape and violent crime. They also include the millions of indigenous Westerners who are becoming strangers in their own land, replaced by cruel colonists that take their possessions and their women. They also include the millions of Western men that are deprived of work by globalized neo-liberalism and institutionalized matriarchy, the millions of Western women that are deprived of marriage and motherhood by the enforced reversal of gender roles and the millions of Western children that are deprived of a proper family life and a proper education by the collapse of the entire social order. They are the innocent victims of the ‘death by a thousand cuts’ to which the ‘leaders’ of many Western countries have condemned their peoples. To all these victims, the historian owes a correct chronicle and a just judgment: he is compelled to speak out, even if the truth shatters many comfortable delusions.

  Obviously, any modest voice speaking out from the small Dutch nation will tend to be drowned among the many voices speaking out from its three great neighbours; the small Dutch drama tends to be overshadowed by Britain’s Brexit stand against EU tyranny, Germany’s decision to proceed with accelerated Umvolkung and France’s mad pursuit of nihilistic laïcité at all costs. The unobtrusively ‘peaceful’ public image of the Netherlands is further reinforced by a carefully staged appearance of prosperity and stability, aimed at attracting investors and tourists. The glittering material facade of international institutions, business centres and transport infrastructure, however, hides the socio-economic reality of a nation in existential crisis. A small elite of bureaucrats, business leaders and baby boomer retirees has monopolized the ability to live in prosperity and stability. For the large majority of Dutch people, day-to-day life is now marked by chronic economic insecurity, declining living standards, spiralling health care costs, imploding educational standards, effective mass illiteracy, constant terror threats, escalating ethnic tensions, disintegrating family structures and a nauseating public culture that approaches a real-time ‘idiocracy’. This reality is silently ignored by self-censoring media, both at home and abroad.

  In a sense, the Netherlands constitutes the perfect example of a successful Postmodern Cultural Nihilist dictatorship: it manages to outwardly project an idyllic vision of Postmodern ‘progress’ and ‘freedom’, in the same manner that the old Soviet Union managed to outwardly project an ideal image of a socialist ‘workers’ paradise’. But behind this facade, the Dutch people are facing the full historical force of Cultural Nihilism, in the same manner that behind the Soviet facade the Russian people were facing the full historical force of Bolshevism. And in the same manner that the Bolshevik facade was finally shattered in the East, so perhaps, one day, the Cultural Nihilist facade will be shattered in the West. For the West to return to anything resembling normalcy, however, alternative voices must be heard. The slavish silence of the West must end before the atrocious reality of Postmodern Cultural Nihilism can end. The strongest voice that can still speak up for the West is also its oldest voice: the voice of Tradition. It has been a long time since the voice of Tradition has been heard in the Netherlands — but no country should go silently into the night.

  The International Dimension

  From a Traditionalist perspective, a nation that depends on other nations for its existence is no longer an authentic nation. In this sense, the modernist phenomenon of ‘globalization’, fostering inter-national interdependence, transnational institutions and cross-border migration, represents a quintessentially anti-Traditional subversion of the nation-state: it threatens the authority of the state as well as the identity of the nation. Historically, the Dutch nation-state has been a maritime, mercantile, colonial and imperial power: it was, in fact, one of the great Early Modern ‘thalassocracies’ that carried Western Modernity to the far ends of the Earth. In this sense, the Netherlands now faces a ricochet effect: Postmodern ‘globalization’ represents a historical Nemesis to the direct heirs of Early Modernity’s ‘Protestant Ethnic’ and Early Modernity’s ‘Spirit of Capitalism’. As in the case of other Western European nations, the Netherlands now faces the ‘backlash’ that inevitably results from the historical combination of two sim
ultaneous processes: the implosion of formal colonial power and the explosion of informal transnational financial and business power. The former process results in the dissolution of ethnic cohesion through centripetal migration: long-term national identity is sacrificed to short-term economic interests. The latter process results in the dissolution of national sovereignty through centrifugal devolution: executive power is ‘outsourced’ to transnational institutions and non-state actors. After absorbing — but not assimilating — large numbers of migrants from its former colonies in the East and West Indies, the Netherlands continued to allow mass immigration for purely pragmatic economic reasons. Neo-liberal policies favour mass immigration because it allows for a larger ‘labour reserve’ (decreasing labour costs and workers’ rights), a larger consumer basis (boosting business volumes and interest rates) and reliable electoral support (‘new citizens’ will vote for those who guarantee their continued ‘citizenship’). After handing over customs control to the Benelux Union and defence responsibility to the NATO alliance, the Netherlands continued to cede more sovereign power to other transnational institutions: ‘European law’ takes precedence over Dutch law, ‘Schengen borders’ have replaced Dutch borders and a ‘European currency’ has replaced the Dutch currency. From a Traditionalist perspective, the Dutch state is on the point of disappearing as a sovereign state and the Dutch nation is on the point of disappearing as an authentic nation.