The Flame that Burns: Towards a New Europe

In his Epistles, the Roman poet Horace extols us to “admire nothing, lest you grow still, and numb” and it is from within the lines of this succinctly worded aphorism that a multitude of problems which plague the White ethnonationalist movement emanate.

Submitted by Chad Crowley

More accurately, many within our movement not only “admire” the past, but like Narcissus gazing at his own reflection, romanticize it to a point of fetishization.[1]

On the one hand, to “admire,” to show admiration is a sign of respect. While in the negative, Horace uses the term to indicate an inappropriate fixation. When one is transfixed on the past, one is unable to conquer the future. One might be inclined to call it ironic that this essay begins by admonishing our movement for its fixation on past, while simultaneously citing the writings of a Roman long dead, but I assure you that this was done deliberately in order to illustrate a higher purpose.

The idealization, and outright fetishization, of long deceased aesthetic imagery, ideas, and people, is anathema to our cause, and in and of itself serves no purpose. Glorifying National Socialism for example, serves no tangible purpose towards the liberation of our people; it does however provide our enemies with the fodder necessary to seal our collective racial demise. The Führer himself mused that National Socialism worked in the Germanic world because its nuances were indigenous to it. All movements are beholden to their historical circumstances, and as such we would be wise to adopt those which best fit our own temporality. Aristotle thought of time as being sempiternal, that is everlasting in nature, and in this sense, the flame that carries the light of Faustian Europe is alive, and has been burning in all Europeans since time immemorial, but it is one which manifests itself differently in each age, as according to its historical exigencies.

We should respect our history, what I’ve deemed in previous writings our “ancestral past,” but we must not become transfixed on it. To be “transfixed” is to be motionless, and motion, in the form of action is the hallmark of our European being. According to the father of Futurism, F.T. Marinetti, the future of the evolution of “mankind,” of European man, is “an oscillating, irregular movement,” and thus a fetishized admiration for past historical forms is mutually incompatible with the dynamism of a European man geared towards the endless horizon. [2] The spirit of Europe, the flame that infuses and ennobles our people towards the shattering of boundaries and the forging of new conquests is of a Faustian nature, and thus in perpetual flux. It is the Faustian soul of Europe, as a living continuation of the spirit that animated our Roman forefathers and all past historical European peoples which resides within and animates us. We honor those who came before us, not by becoming insentient beings lost in a haze of now antiquated historical specificities, but by striving to emulate the spirit which drove our ancient forefathers for bigger and better things. The flame that burns inside the heart of Europe, is alive inside each and everyone one of us, and we pay homage to the past through our actions here in the present. Like the Holy Roman Emperor, Frederick Barbarossa, the Faustian soul of Europe lays dormant within a great majority of our people, sleeping but not yet dead, yearning for life.

The legend of Faust is beyond ancient, stretching back millennia into the depths of our Indo-European, and later Indo-Germanic past, but it is from within the confines of its more modern reiterations, specifically those of Christopher Marlowe and later Johann Wolfgang von Goethe, from whence the word “Faustian” comes in its modern usage, and as it relates to the soul of Europe emerges.

To the deracinated normie who knows little of their history or folk, the tale of Faust holds very little meaning and reads something like this: some guy sold his soul to the Devil for unlimited knowledge, and was later damned for this diabolic transaction. In contrast, for us, we children of Europe for whom the flame still burns, the legend of Faust is much more than that.

Faust was a man who gave up everything, who sacrificed life, limb and soul in the pursuit of knowledge, of the beyond, and this is the true spirit of Europe. Prof. Ricardo Duchesne, whose work I strongly recommend that everyone and anyone read, has formulated the most profound definition of the Faustian soul. The greatness that is Faustian, European man, is his primordial spirit, his drive to overcome all which limits him, in a quest for immortality as made manifest by action and deed. Regardless of the present encasing of solipsistic rot which entombs it, Faustian Europe will continue to survive and ultimately thrive, as long as we, the keepers of the flame are willing to keep its spirit alive, and more importantly are able endure the harshness of this age of dissolution.

In the Old Norse Hávamál Odin reminds us that “Cattle die, and kinsmen die, and we will die ourselves; but fair fame never dies, for those who can achieve it.” [3] This statement marvelously encompasses the spirit of Faustian Europe. We ourselves will die, but it is through our actions, specifically our heroic actions, that we may live on. In this age of decay and democracy, our duty is to endure, and to endure we must remain true to ourselves, to the unquenchable and unconquerable spirit that is Europe, and it is by the action of staying steadfast that the flame of Europe will continue to burn. For the entirety of our existence European man has been tried and tested by a whole cornucopia of struggles, from the receding ice of the Pleistocene Ice Age, to the Punic Wars, to the conquests of the New World, and as a people we’ve always met adversity faces-forward and with triumphant honor. For although the adversity we currently face is more subtle, more nuanced and insidiously complex than that of times past, our response need be the same; we triumph, and will continue to triumph, by facing the enemy honorably and like men.  

We White ethnonationalists are the flame that burns, and as such we serve our race, and pay service to our ancestors, not by the childish imitation and infatuation with a long dead ancestral past, but through our living actions in the present. Our admiration for the gloriousness of our European past isn’t one of fixation, or any materialistic fetishization, but one made real through our day-to-day actions towards its continuation.

In the Epistles of Seneca, the Roman Stoic writes, “While there is life, there is hope,” and this pithy turn of phrase has been warped and perverted by many a ‘new age’ contemporary. In point of fact, Seneca penned this line in the negative, and it was not meant as an extolation of the boundless positivity of life, but rather as an admonishment to the Greek tyrant Telesphorus, who clung to his life at the cost of his honor. In Faustian parlance, Telesphorus sold his soul, but gained nothing. Seneca’s initial premise is correct, a life preserved through deceit and dishonor, isn’t a life at all, and contrary to the soul of Europe. When we fetishize the past, we pervert it, and render the meaning which it imparts on to the present inert. The meaning of the past is made manifest in the present by the actions that we take on in the proverbial here and now. We as the heirs of Seneca, of the ancient Romans, of the Greeks, of the Germanic founders of modern Europe, are one and the same, and our true destiny is to rekindle that flame that is spirit of Faustian Europe. A healthy and robust Europe is alive inside us, we Europeans, because to channel Hilaire Belloc, the faith is Europe, and we Europeans are the faith.

In a very real and Nietzschean sense, the spirit of Europe is the spirit of overcoming, of transcending the limitations of ourselves and of the world before us. Nietzsche’s nihilism was an active nihilism, a nihilism from which through the fires of destruction new life would be birthed. We Europeans overcome not for the sport of it, but rather to transform the world around us, to shape it to our will. The world we currently find ourselves residing in is sick, degenerative, and as such should be broken. Finding more wisdom in the writings of Seneca, the great philosopher described his world in terms which not all that surprisingly are still relevant today, by stating that the world in which we find ourselves in a world of death, of  libido moriendi (Latin: ‘love of death’),  and as such, a world which is contrary to the boundless vitality of the Faustian spirit of Europe. As the keepers of the flame, we are neither pessimists nor optimists, but rather we are the racio-spiritual continuation of our ancestral past, and as such we strive towards a state of pure action.

Too much happiness or too much sadness makes men weak and avaricious, and is itself a symptom of decline, of an age fixated on death. Our age, the actions of its people, and the Weltanschauung of its being, are fixated upon death. Is it suicidal altruism which guides the current immigration policies of the speciously defined ‘Western’ world, or is it something else? Are men becoming women, and women men, effectively castrating themselves in the service of something beyond degeneracy and death? I think not. A pervasive influence, a foreign sprit contra to the soul of Europe, has located a programming error in our evolutionarily endowed neurocircuitry and through our own individual and collective weakness, exploits and manipulates. Our failings as individuals, and in turn our collective deviation from the racio-cultural norms of our ancestral past, is no one’s fault but our own, and it is from this self-created deviation, a deviation from our Faustian natures, which the enemy uses against us.

If we had remained true to ourselves, and if we now, we children of Europe remain true to ourselves, and to the purity of action, racial regeneration is all but a forgone conclusion. We are in a state of decline, of degeneracy and death, but one that we can overcome. By remaining true to ourselves, and our folk, we can transcend the degeneracy of the age, and transcend the “little death” that surrounds us. In the immortal words of Henry Wadsworth Longfellow, “There is no death! What seems so is transition; this life of mortal breath is but a suburb of the life Elysian, whose portal we call death.” [4]

A testament to the degeneration of our age, particularly that of the Anglosphere, is best evidenced by the fact that in the age of Bach, of Mozart and of Beethoven no musical term of importance was borrowed from any of these German masters and transposed into the lexicon of the English language. The irony here is that Sigmund Freud’s term for “deathwish,” Todeswunsch was. In times past, as in the present, we find ourselves mired in a culture, more accurately a non-culture, which elevates the trivial, and castigates excellence; i.e., Freud over the German masters.

In the present epoch, high culture, a sense of glorious aestheticism, is dead, because like Nietzsche’s Aryan Christ, our indifference, and adoption of systems contrary to our Faustian soul, killed them. The psyche of our age is one of death and degeneracy, of decline, and it is within the icy grasp of these grim descriptors that we find ourselves entwined. Like the interconnectivity of race and culture, existential life is a reflection of those who populate it. The present world, the world of death, decline and degeneration isn’t a reflection of our people, but rather a facile simulacrum crafted by a global elite hell-bent on edging our race closer to the brink of extinction. When we recognize this fact, and when the Overton window experiences even greater seismic shifts in its leanings, then and only then can we overcome it. Times are changing, and our role in this process of change, of evolution is to endure so that we may be the guides of revolution.

Politicians like Paul Nehlen, who quite literally wouldn’t have existed several years ago are becoming, and will continue to become more prominent, as topics of once unacceptable discourse become tolerable, thanks to an age that we the children of Europe are helping to revert back to normalcy.

One of the most prominent aspects of the Faustian soul of Europe is the will to power, as made manifest by our people’s ability to separate the wheat from the chaff. Europeans have an uncanny ability to take any idea, concept or notion, winnow it down to its essential and most worthwhile components and transfigure it into our own. In the opening lines of the Japanese book of the samurai, the Hagakure, it reads “The way of the Samurai is found in death,” and it is through the embracing of this mantra that our people may attain life; we can overcome the spirit of death that is our age by owning up to our failings, and smashing them to oblivion. A healthy respect for death is part of the milieu of Faustian Europe, while the culture of death that we currently find ourselves trapped within is not. We Europeans respect death, in striking contrast to Freud and his ilk, who worship it.

The modern world is in a moribund death spiral, and in order to liberate ourselves, and our people from the abyss, we must be willing to embrace, and overcame, that which is antithetical to our beings. We didn’t create this morbid culture of death and decline, but it did however spring forth as a product of our internal weakness, and as such it can be shattered by a show of strength. Strength in this context is the power to endure, to press forward regardless of the opposition, and to strive to be better than we are in all things. We pay homage to our ancestors, not by lifeless imitation, but through a vibrant embracing of the qualities that make Europeans great. Reward comes to those who wait, and should we possess the stamina to endure, our reward will be the awakening of our people and the rebirth of a new high culture, a new Europa.

As Dominique Venner wrote, the key to European success is “nature as the foundation, excellence as the goal, and beauty as the horizon,” and should we possess the strength to abide by these notions, the future for our people will be both brilliant and bright.

Works Cited

[1] Horace, translator David West, The Complete Odes and Epodes (Oxford, UK: Oxford University Press, 2008).

[2] Filippo Tommaso Marinetti, translator Doug Thompson, Critical Writings: New Edition (New York, NY: Farrar, Straus and Giroux, 2008).

[3] Robin Artisson, The Words of Odin: A New Rendering of Hávamál for the Present Age (Charleston, SC: CreateSpace, 2016).

[4] Henry Wadsworth Longfellow, editor J. D. McClatchy, Henry Wadsworth Longfellow: Poems & Other Writings (New York, NY: Library of America, 2000).

Guest Writer
the authorGuest Writer