A series of blog posts on Völkisch Alchemy
Part 1: The ‘they’
Heidegger’s work offers us so much from a revolutionary conservative point of view. Leftist and liberal academics have ‘accused’ Heidegger of mindlessly participating with the National-Socialist regime as if he did not have a mind of his own. Some have forgiven him by calling him a naïve follower, others have seen Heidegger as a dangerous philosopher who introduced ‘Nazism’ into the ‘noble’ world of philosophy, and whose work should be avoided at all cost. Strangely, such accusations are rarely heard when other philosophers introduce Marx or openly leftist thinkers in their academic work. Even more importantly is the fact that those academics focus on the period of the 1930’s while Heidegger’s philosophical thought became thoroughly spiritual (and firmly opposed to the industrial turn of the NS regime) after his first encounter with the German poet Hölderlin. For more info on that I invite you to read my articles which I wrote for the Black Front Press books ‘The Real and the Illusionary’ and ‘The Eye of the Storm – Part two‘. In this series of articles I will focus on a number of key concepts of Heidegger and offer some reflections which I believe are relevant if we want to aim beyond the Kali Yuga. The first concept is ‘the They’.
For us the fact remains that Heidegger offers the West many insightful and poetic viewpoints that are most relevant in our current age of mass democracy. In his major work Sein und Zeit Heidegger introduces the term ‘the they’ (das man), by which he meant the mass, the multitude. The ‘they’, as Heidegger analyses their behavior, are to be avoided for they only wish to control your thought and actions, in order to domesticate you. Therefore we actively distance ourselves from them, and their inauthentic way of Being, for this way can be characterized with the following nouns: ‘distantiality, averageness and levelling down’ (S&Z 165). Being (or later on spelled as ‘Beyng’ by Heidegger) is always a becoming (which is different from the Neoplatonic notion of a permanent meta-physical plane) and due to this heterogeneous nature it continues to offer possibilities. The spiritual richness of this permanent Potentiality-for-Being (Heidegger) is utterly crushed by the mundane crowd, for it either desires a permanent status quo (the plebeian attitude) or it desires uncontrolled growth and variation devoid of truly Sacred principles.
One of the ‘certainties’ of our Being-in-the-World implies finitude and Death, and our Being-toward-Death is neglected by the multitude as well, because they are scared of death and they believe in some kind of immortality. Their way of Being is self-centered, and they believe that mankind is the ‘eternal’ epicenter of the World. Their life lacks higher and transcendental goals because for them the ‘here and now’ has everything to offer. As such they level down the noble and Sacred core of life as it if were a superstition. Our vision however is an ultimately anti-secular, fanatically religious and meta-political one, as we aim for the Cosmic and the awe inspiring Sacred Origin of the West, the Greek civilization. Our actions only become meaningful in that Sacred Light. The ‘they’ however only want to cripple Being, and to reject the tremendous possibilities handed down to us by the authentic history of our Abendland. Their way of Being is either a reduction to a materialist ideology (liberalism, capitalism,…) or to an empty progressive propaganda (leftist, humanist, …).
Another important point is our thrownness (Heidegger), and as such we are delivered to others (Being-with-Others) as Being-in-the-World (Heidegger). Through this concept Heidegger emphasizes our finitude as human beings, our localization and the epoch in which we live. Whatever progressive ideologies might proclaim, we cannot detach us from our death, the land where we dwell with others and historical period of time. We simply are not the master of our fate: we are here as Beings-in-the-World and with others, and this is how we must look upon life and we must take our responsibility. As thrown we are helpless on an individual level, yet the connection with the others through our dwelling makes us strong. This UR-connection, this Sacred origin (Ursprung, Heidegger) which defines our Völkisch communities (prior to the artificial Nation-States), makes us strong.
Such an UR-connection, a perennial Source from which Being has sprung so to speak, emanates through time and space, and presences itself in different organic forms (we refer to the civilizations as described by Spengler). If we desire an authentic existence, we must take this Sacred source into account and seek ways to reconnect with it. The inauthentic and mundane crowd however exists as ‘fallen’ (S&Z 219- 220). It means that it is absorbed in the Being-with-one-another of the ‘world’ and has now the character of “Being-lost in the publicness”. They are only interested in human-centred affairs. Heidegger adds that “idle talk, curiosity and ambiguity” are the principle characteristics of this “desire for publicness”. ‘Idle talk’ denotes the superficiality of the multitude, ‘curiosity’ can be seen as either liberal (money opportunities) or progressive (multiculturalism, …), and ‘ambiguity’ refers to the lack of certitude and aeonic ambition.
If we are to be captured by the Potentiality-of-Being, this Prima Materia, then we will ‘encounter’ these possibilities through our communal dwelling, our Völkisch or folk community in which we are thrown. The ‘they’ do not comprehend this, for they are either mindless and enslaved by the material ideologies or they feel the need to re-act progressively and intellectually. This way they reject the connection with their Völkisch community and with the land they dwell in. Through the ages our Western forefathers, and further back our Indo-European forefathers have built a legacy, traditions, uses, art, literature, poetry, and in order to re-connect we must be resolute (Heidegger) to respect that past, those endavours, those gifts, instead of rejecting them out of laziness and stupidity or for the sake of pseudo-intellectual progressive ideals. The ‘they’, since modernity, have done nothing else than to obscure this Potentiality from our past, the “possibilities that have-been-there” (Heidegger), and it requires resoluteness (Heidegger) to go back them and be thankful, instead of being smug and ‘intellectual’.
This demands a recipient and acéphalic attitude and a gratitude that transcends one’s petty ego (becoming empty). As I explained before this demands a fundamental religious (religare = to connect) Way of Being through which we leave our hubris behind and through which we are able to transgress our fallen state. This fallen state characterizes ordinary Dasein which is being smothered by an inauthentic atttidue. The ‘they’ only have a narrow-minded ideology with reason as its principle guide, while authentic Dasein calls upon connection, feeling, the community, the land, …
In my next blog post I will focus on the term ‘reciprocative rejoinder’ by which Heidegger describes the required attitude, state of mind to become authentic, and I will suggest actions to be taken. The Alchemy of Das Heilige is most fundamental in this inner process.
Von Sanngetall, 129 yf
- Being and Time (1962), M. Heidegger
- Historical Destiny and National Socialism in Heidegger’s Being and Time, Fritsche