Spiritual Race

Julius Evola, a prominent spiritual racist thinker

The term "Spiritual Race" refers to the general idea of a metaphysical or metabiological race or aspect

to race. The basic idea is that race is not simply a physical quality or biological entity, that there is a sort

of "race of the spirit." This could refer to something psychological, cultural, or even metaphysical in a

religious/supernatural sense depending on which philosopher is concerned. The term "race-

soul" (Rassenseele) is oftentimes used to refer to a spiritual aspect of race by German writers such

as Alfred Rosenberg and Ludwig F. Clauss. It is important to note, however, that while "race soul" could

refer to a supernatural force, as it does in Rosenberg's work, it oftentimes does not refer to anything

supernatural but to a psychological form, as it does in Clauss's work.

There are a variety of perspectives concerning this concept; some "spiritual racists" hold the view that the

race which matters is totally spiritual, while others hold that both physical race and spiritual race are of

importance.

Contents

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1 Spiritual Racialist Thinkers

2 Quotes

3 Bibliography

4 See Also

5 External Links

Spiritual Racialist Thinkers

Notable thinkers who have considered some spiritual aspect to race include:

Carl Gustav Carus

Houston Stewart Chamberlain

Ludwig F. Clauss

Julius Evola

Savitri Devi

Frank L. Desilva

Alexander Jacob

Edgar Julius Jung

Ernst Krieck

Paul de Lagarde

Mathilde Ludendorff

Arthur Moeller van den Bruck

Michael O'Meara

Alfred Rosenberg

Miguel Serrano

Othmar Spann

Oswald Spengler

Tomislav Sunic

Abir Taha

Eric Voegelin

Francis Parker Yockey

Quotes

"The difficult question of race can be satisfactorily answered only with a philosophical understanding

of Nature such as I have endeavoured to represent in the course of my study." - Alexander Jacob, De

Naturae Natura

"Our discussions of the theories of Carus, Nietzsche, and Jung, for example, have shown that actual

differences in spiritual development exist between the three races. All materialistic conceptions of

evolution which seek to find links between one race and another, and between these races and

common ancestral animal species, are too naive to be countenanced. The different races of man are

distinct manifestations of different Ideas which will never evolve into one another, since they are

perfect within their specific limits. The excellence of the Indo-European race is evident from the

philosophical and spiritual achievements of this race alone in the course of civilistion so far. However,

it cannot be denied that the races are capable of degeneration or improvement through external

influences from other races, while remaining essentially the same racial type. And unfortunately,

although there may be some few examples of the latter case, the former is indeed by far more

manifest. For, the dissolution of the cultural integrity of the European peoples in the New World

noticed early in this century by Jung has, by now, through the international pervasiveness of its hybrid

culture, achieved an alarming popularity and permanency. The only way to correct this deterioration

may be to isolate oneself from the pernicious influences exerted on the soul, especially the lower

soul, by the behavioural forms of the lower races, and to cultivate assiduously the higher capacities of

the soul, which are constantly denied and mocked by those who naturally lack these capacities. Only

when this is done can there be any hope of a spiritual regeneration of men whereby the soul may be

freed of its egoistic worldly concerns and recover its Idea of the Godhead through the pursuit of true

Culture and Philosophy." - Alexander Jacob, De Naturae Natura

"Our study of the same idealistic tradition has shown that its insights into the metaphysical status of

Nature and the Unconscious have not only been consistently profound through the ages, but also

contributed the only convincing theories of the spiritual and intellectual differences between the races.

We have seen from our study of transcendental idealism that these differences can properly be

understood only through a correct apprehension of the Ideas. The world is the external manifestation

of the fully formed Ideas of the Unconscious Soul, and evolution is not to be explained by the

progressive development of one species from another, through the normal physical process of causal

relationship. Also, from Schopenhauer's (as well as Jung's) philosophy, we derive the understanding

that the Ideas are different subjective levels of apprehension of the Absolute. This implies that the

races of man are not all derived from one stock which later differentiated itself into three types but

separate attempts on the part of Nature to realize Her own inner Being. The metaphysical and

vitalistic conceptions of Nature are thus directly opposed to the common empirical theories of

evolution propounded by Darwin and Spencer. The appearance of new species is not dependent on

the previous in a strict causal sense but is a new production, or reflection, of a new Idea in the

phenomenal world. There are no 'missing links' between one race and another let alone between the

last race and the animal ancestors of the first. Nature does not have to start from animal origins in the

case of every racial species, as Hartmann's doctrine of the Unconscious clearly reveals. All the races

reveal vestigial animal characteristics, not because these were inherited from a common simian

ancestor, but because Nature always resorts to an economical use of already existent organs in a

later attempt at self-realization." - Alexander Jacob, De Naturae Natura

"Biologism is the doctrine, still prevalent in white nationalist ranks, that understands human races in

purely zoological and materialist terms, as if men were no different from the lower life forms — slabs

of meat whose existence is a product of genetics alone." - Michael O'Meara, "Heidegger 'The Nazi'"

"There is, I think, another, more interesting reason for these transatlantic differences: namely, that

European nationalists define race not simply as a matter of blood, but also as a spiritual—that is, as a

historical and cultural—phenomenon. Implicit in this view is the assumption that the body is

inseparable from the spirit animating it, that biological difference, as a distinct vitality, is another form

of spiritual difference, and that the significance of such differences (given that man is a spiritual being,

not merely an animal) is best seen in terms of culture and history rather than nineteenth-century

biological science." - Michael O'Meara, "From Nihilism to Tradition"

"The blood which died, begins to live. In its mystical sign the cells of the German Folkish soul renew

themselves. Past and present suddenly appear in a new light, and for the future there results a new

mission. History and the task of the future no longer signify the struggle of class against class or the

conflict between one church dogma and another, but the settlement between blood and blood, race

and race, Folk and Folk. And that means: the struggle of spiritual values against each other.

However, the values of the racial soul, which stand as driving forces behind this new image of the

world, have not yet become a living consciousness. Soul means race seen from within. And,

conversely, race is the external side of a soul. To awaken the racial soul to life means to recognise its

highest value, and, under its dominance, to allot to other values their organic position in the State, in

art, and in religion." - Alfred Rosenberg, The Myth of the 20th Century

"We wish to determine the necessity of our spiritual being as such, just as Meister Eckehart once

strove to do. But being of this kind has as its essence the racially linked soul with its necessary

supreme values of honour and freedom. These supreme values determine the structure of the other,

lesser values. This race soul lives and unfolds itself in nature. It awakens certain qualities and

suppresses others. These forces of race, soul and nature are the eternal prerequisites of existence

and life, from which culture, belief, art, and so on, result as spiritual being. This is the final inward

withdrawal, the new awakening Myth of our life." - Alfred Rosenberg, The Myth of the 20th Century

"A psychologist should denominate races only according to the pattern which the process of his

research brings under his eyes. To investigate into the psychology of races means first and foremost

to discern the meaning of its bodily form (Gestalt). This meaning, however, can only be understood

from its psychological form (Gestalt)." - Ludwig F. Clauss, Rasse und Charakter

"One's idea of race depends on one's idea of man: the nature of each racial doctrine is determined by

its conceptualization of the human being. All distortions in the field of racism derive from a materialist

view of man, a view informed by science and naturalism. By contrast, at the very basis of my racial

doctrine I placed the traditional idea of man as a being comprised of three elements: body, character

and spirit. I argued that an exhaustive racial theory has to take all three elements into account by

examining race in its threefold manifestation: as race of the body, race of the character, and race of

the spirit. Racial 'purity' is found when these three races stand in harmonious balance with one

another, each race shining through the other two. This, however, has long been only a rare

occurrence. The most unwelcome consequence of the various cases of miscegenation which have

occurred during the historical development of human society is... the divide and contrast between the

three kinds of races within the same individual... I here argued, therefore, that three levels of racism

ought to be distinguished in order to reflect the three kinds of races: the first level of racism pertaining

to the race of the body, the second to the race of the character, and the third to the race of the spirit."

- Julius Evola, The Path of Cinnabar

"This is the sign of our times, and is reflected in a turning away from ‘absolute values’, which is to say,

that a departure from values held to be beyond all organic experience, which the primitive man once

devised to create, by peaceful or violent means, a collective racial andspiritual folk-community.

Moreover, at one time in our many epochs of evolution, such an ultimate aim was the ‘christianizing’

of the world and its redemption through the second coming of Christ. A ‘religion’ of altruism,

however, unlinked to blood or racial affirmation as a national policy, has failed miserably. Additionally,

such goals have been represented by various versions of the ‘humanist dream’, sidelined

byforeign analysis, confusion of our original mandate of self-extension, and presented this to

‘mankind’ as spiritual growth.

"The White Nationalist understands that phrases like humanity, the universal church, or

that sovereign self-image, separated from the ties of blood, are no longer absolute values for us;

these are doubtful, even moribund, values which lacks that proper duality and which represent

the denial of nature in favour of abstractions or, at worst, the replacement of nature with the

idea cosmopolitan equality. The emergence in the nineteenth century of Darwinism and positivism

constituted the first powerful, though still wholly materialistic, protest against those lifeless and

suffocating ideas, which had come from Syria and Asia Minor and had brought about

spiritual degeneracy. Christianity of today, seen with its inane creed of ecumenicalism and its ideal

of humanitas, has replaced the eddying river of red-blooded vitality, which flows through the veins of

all peoples of true worth and genuine culture; blood has been reduced to a mere chemical formula

and explained in that way. Today, however, an entire generation has begun to have a sense that

values are only created and preserved where the law of folk-community still determines

the ideas and actions of men, whether consciously or unconsciously. The white nationalist, deep at

thesubconscious level, whether in spirit or in life, obeys the commands of the instinct of blood – all

this is seen as an expression of harmony between nature and culture. This over indulgent

intellectualism of today, brings not a nobler tension, but the discordant noise of crassconformity. The

white nationalist sees his generation fall victim to the individualistic system of intellectual absolutes,

and sees his racial brothers and sisters separate themselves more and more from their natural

environment, amalgamating themselves with an alien bloodstream, of which there is no return – not

without an even greater sundering. The white nationalist knows that through this desecrationof the

blood, that unique personality and race-culture perish. None who have disregarded this belief in the

power of blood have faced thisnemesis – and won." Frank L. DeSilva, Foundations of The Twenty-

First Century.

Bibliography

[Note: The following is a bibliography of key works containing some sort of spiritual racial

concepts]

Arthur Moeller van den Bruck, Das Recht der Jungen Völker (Munchen: R. Piper & Co., 1919).

Houston Stewart Chamberlain, Aryan Worldview (Munich: Verlagsanstalt F. Bruckmann A.G.,

1938).

Houston Stewart Chamberlain, The Foundations of the Nineteenth Century (Chestnut Hill, MA,

USA: Adamant Media Corporation, 2005).

Ludwig F. Clauss, Rasse und Seele: Eine Einführung in die Gegenwart (München: J.F. Lehmann,

1926).

Ludwig F. Clauss, Rasse und Charakter – das lebendige Antlitz (Frankfurt am Main: M.

Diesterweg, 1936).

Frank L. Desilva, Rise of the West (Seattle, WA: CreateSpace, 2003).

Frank L. Desilva, Song of Albion: Rise of The West: The Second Volume (Seattle, WA:

CreateSpace, 2011).

Frank L. DeSilva, Foundations of The Twenty-First Century (CreateSpace, 2012)

Savitri Devi, The Lightning and the Sun (Calcutta: Savitri Devi Mukherji, 1958).

Savitri Devi, Pilgrimage (Calcutta, 1958).

Julius Evola, Sintesi di Dottrina della Razza (Milan: Hoepli, 1941).

Julius Evola, The Elements of Racial Education (Thompkins & Cariou, 2005).

Julius Evola, Men Among the Ruins (Rochester: Inner Traditions, 2002).

Julius Evola, Revolt Against the Modern World (Rochester: Inner Traditions, 1995).

Julius Evola, The Path of Cinnabar (Integral Tradition Publishing, 2009).

Alexander Jacob, De Naturae Natura (London: Arktos, 2011).

Alexander Jacob, Nobilitas (Lanham, MD, USA: University Press of America 2000).

Edgar Julius Jung, The Rule of the Inferiour (Lewiston, New York: Edwin Mellen Press, 1995).

Ernst Krieck, Nationalpolitische Erziehung (Armanen-Verl., Leipzig 1932).

Alfred Rosenberg, The Myth of the Twentieth Century (Sussex, England: Historical Review Press,

2004).

Oswald Spengler. The Decline of the West (Vols. 1 and 2, New York: Alfred A. Knopf, 1926 and

1928).

Oswald Spengler, The Hour of Decision (New York: Alfred A. Knopf, 1934).

Abir Taha, The Epic of Arya (Bloomington, IN, USA: AuthorHouse, 2009).

Francis Parker Yockey, Imperium (Sausalito, CA: Noontide Press, 1962).

See Also

Conservative Revolutionary movement

Hans F.K. Guenther

Racial thinkers who have either rejected the concept of a spiritual aspect to race or have not

taken it into consideration are:

Vacher de Lapouge

Charles L. Smith

Revilo P. Oliver

Carleton S. Coon

External Links

Arktos Author Page for Alexander Jacob

The Myth of the Twentieth Century  at archive.org

The Myth of the 20th Century  (HTML)

JuliusEvola.net

JuliusEvola.com

Arktos Author Page for Julius Evola

Evola As He Is

"Freud and Jung: The Social Implications of Psychological Theory" by Alexander Jacob

"From Nihilism to Tradition" by Michael O'Meara

"Heidegger 'The Nazi'" by Michael O'Meara

Houston Stewart Chamberlain Website

The Savitri Devi Archive

Imperium  E-Book

Oswald Spengler Collection

Frank L. DeSilva Collection